Vnheard-of curiosities concerning the talismanical sculpture of the Persians; the horoscope of the patriarkes; and the reading of the stars. Written in French, by James Gaffarel. And Englished by Edmund Chilmead, Mr. of Arts, and chaplaine of Christ-Church Oxon.

VNHEARD-OF CVRIOSITIES .

PART I. The Jews , and other Eastern men are defended .

CHAP. I. That many things are falsly imposed upon the Jewes , and the rest of the Eastern men , which never were . THE CONTENTS .

THe arguments brought against the Eastern men , whereon grounded

2 The Jewes falsely accused , by Appion , Plutarch , Strabo , Trogus , Tacitus , and Diodorus Siculus , of worshiping Asses , Vines and the Clouds .

3. Whence these Fooleries sprung .

4. The Syrians falsly said to worship Fishes . Xenophon , Cicero , Aelian , Ovid , Martiall , Artemidorus , and Scaliger refuted .

5. The Idol Dagon not figured like a woman , or Siren , as Scaliger would haue it : but in the form of a Triton . The Fable layd open .

6. The Samaritans no Idolaters ; no more then Aaron , and Jeroboam , for having made Calves of gold ; according to Abiudan .

7. The Cherubins of the Arke not made in the form of Young men : against the opinion of all , both Greeke and Latin Authors , and the greatest part of the Jewish too .

8. Arguments in defence of the Samaritans .

9. The reasons brought by the Jewes , and Cajetan , touching the figure of the Cherubins , of no force .

10. The Jewes falsly accused of burning their Children to the Idol Moloc . Whence the custome of leaping over the fire of Saint John , hath been derived .

THey that publish to the world any new , and Unheard-of Doctrine ; that they may give it the greater Authority , and make it passe with the more credit , shew first of all the Integrity of the Man , that was the first Inventor of it : that so , the good opinion that is conceived of the Author , may take away all suspition , or jealousie , from the things that shall be delivered . The choyce points of learning which we shall here lay down , are so new , that I have adventured to call them Vnheard-of . It concerns me therefore , for the better securing them from suspition , to take upon me the defence of the Eastern men , and chiefly of the Jewes , who are the Authors of them , and in point of Curious learning , to defend their innocency , hitherto so much injured .

1. This nation is commonly abhorred for foure reasons . The first is , The 3. last Objections are answered in the following chap , their Idolatry ; which all Authors make them guilty of . The second is , their foolish vanityes , that their books are full of . The third is , by reason of their blasphemies , they to this day vomit up against our Saviour Jesus Christ . And the last is , for the errors that they maintaine , contrary to the Law . The First of these conceits is grounded on a false perswasion : for , after that it was once believed that the Jewes worshiped the head of an Asse , Hogs , and the Clouds ; it was presently concluded , that consequently their writings could not be free from these impieties . The second proceeds from the little knowledge men generally have of the bookes of the Jewes . The third , from the hatred men beare to the Jewish Authors . And the fourth , from the Selfe conceitedness of those that accuse them .

2. For the first of these Objections , Appion , as Josephus affirmes , was the first , that forged it out of his owne braine : and notwithstanding that this excellent Author of the Jewish Antiquities hath learnedly confuted him ; Yet Plutarch takes it still up for a Truth , Symp. 4. c. 5. Hist. 5. and Tacitus also , after him , brings it in , in his History , as a Prodigious thing : in so much that the Fable at length passing for a Truth , it hath gone for currant , even with the most serious Historians . Now this worship of the Jewes ( say their Writers ) was after this manner . There was an Altar erected ; under which having performed some certaine ceremonies , a Golden Statue of an Asse was set up upon it , ( some make mention of the head onely ) then , the chiefe Priest having censed it , all the People , putting their hand to their mouth , bowed down and worshiped it . The very same Adoration , in a manner , they used ( as these Authors report ) to the Statue of a Hog .

Judaeus licet & Porcinum numen adorat .

Sayes Petronius : as also to a Golden Vine ; but with this difference , ( sayes Plutarke , with Strabo , Trogus Pompeius , and Diodorus Siculus : ) that the Priests , when they Sacrifised to Bacchus , were crowned with Jvy ; and going with Flutes , and Drummes , sounding before them , they bowed down before this Golden Tree , which was religiously preserved within their Temple . Concerning their worshiping the Clouds , the opinions are divers : some affirming , that the Jewes had some Figures of them made in their places of Devotion : others say , not . But these are meere Fancies . So that , to make it appeare more clear then the Noon-day , that this Nation is no whit guilty of these Crimes ; even Tacitus himselfe , who had before accused them of Jdolatry , forgetting what he had said before , addes presently after , Nulla simulachra vrbibus suis , nedum templis esse : That they have no Images in their Cities , much lesse in their Temples : So farre are they from worshiping the Statues of a Hog , or Vine , or the figures of the Clouds .

And yet see , what Juvenall reports of them . Sat. 14. l. 16.

Nil praeter Nubes , & Coeli numen adorant .

Strabo writes the very same : and in the Reigne of Theodosius , and of Justinian , they were generally called , Coelicolae ; Cod. lib. 16. Tit. 8. leg. 18. and for this very reason : as you may see in the constitutions of this Emperour .

But let us once teach the Ancients , The first Objection answered . since they have so often taught us ; and pretend , forsooth , to have delivered nothing over to us but pure Truthes . If it be true , that the Jewes should have given themselves over to the vanities of worshiping these Idols here spoken of : how comes it to passe , that their true God should never , in all the Scriptures which he hath given them , lay this Crime to their charge as well as any other ? And here we cannot say of This , as we use to say of our owne bookes : That a thing may have been , and yet not have been spoken of . For , in this Law , which all acknowledge to be most severe , the case is otherwise : For , in point of Crimes , not so much as the least is omitted . Neither can any say , that Idolatry hath sprung up since the writing of the Old Testament : For , besides that , the enemies of the Jewes would have then cast it in their teeth , as most abominable ; The above named Authors affirme ; that the Law forbidding them the eating of Hogs flesh , had not been given them , but meerely because they had worshiped this Beast . But why then doe they not , by the same reason conclude , that this People had worshiped Conies , Hares , Camels , Ostridges , and Ravens : Since the eating of these was also forbidden them ?

3. We say then , that these are meere calumnies ; or rather Fantastick Opinions , grounded upon the Jewes so religious abstaining from the flesh of this Beast ; in obedience to the Precept which was given them , for their better preservation from the Leprosie ; a disease they were otherwise very subject unto : and here you see the Originall of the Fable . As for the Golden Vine , and the Honours they are said to have paid to Bacchus , I cannot discover , I confesse , in any Author , the rise of this errour : and I conceive , the first that spake of this , might happily mistake the name of the Jewes , for some other People ; as we see it usually happen in Authors , in the like case . Or else , some Apostate Jewes having been seen practising these acts of Idolatry , it was consequently concluded , that the whole Nation was guilty of the same .

But an account may more easily be given of the cause of the errour , in the businesse of their worshiping the Clouds ; which might spring from that miraculous Cloud , which was light on one side , and darke on the other , and was guide to the Children of Israell in the Wildernesse . Or perhaps this other reason which I shall now give , why the Jewes were called Coelicolae , Worshipers of the Heavens , or the Clouds , may be more satisfying : Namely , because they worshiped God , who is often called in the Hebrew tongue , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Schamaim , a word , that signifies also , the Heavens .

As for their being said to worship the head of an Asse , those that impute the beginning of this error to the great service the Hebrewes had done them by Asses , at their comming up out of Egypt , seeme not at all to speake with any probability . And yet Tacitus seemes to me much more ridiculous , when he saies , that the Jewes worshiped Asses , because , they found them out water in the Wildernesse . Hist. 1.5 . Sed nihil aequè ( saith he ) quam inopia aquae fatigabat ; cum grex Asinorum agrestium , è pastu , in rupem nemore opacam concessit . Secutus Moses , conjecturâ herbidi soli , largas aquarum venas aperit . And then presently he adds , that in recompence of this benefit , Effigiem animalis , quo monstrante , errorem , sitimque depulerant , penetrali sacravêre . A pleasant Fable this ; which yet is confuted , by what the same Author himselfe elsewhere writes ; as we have before shewed . I should therefore rather say , that the affection which every man beares to his owne Religion , is so eager , and violent ; that in all ages , upon all occasions , those of a contrary Beliefe have been very apt to fall fowle upon each other . The Jewes therefore , either for having been bound up by so many Commandements ; or else , for having been so obedient to their God , might have been called Asses : as Charles the fifth was wont to call the French , for being so tamely obedient to their Kings . And even the Primitive Christians were not free from this very injury ; for their common Epithete was , Asinarij , as Tertullian reports ; till the time of that Emperour , whose excessive hate against our Saviour Jesus Christ carried him on to that heigth of unparallel'd Malice , as that he caused a statue to be erected , bearing the shape of an Asse , houlding up a booke with one of his hoofes , with this inscription on it : Deus Christianorum Ononychitis .

4. Now the Jewes were the more readily believed guilty of all kindes of Idolatry , because that , besides that they had been observed to have runne blindly after some sorts of it , they dwelt also neare a People , that were very great Idolaters . But neither is there any more truth in the imputation layd upon their neighbours , then in that wherewith the Jewes themselves are aspersed : So true it is , that after a Nation is once cried downe , their very best actions are suspected . The Syrians were indeed justly accused for being somewhat guilty in this particular ; but that they ever worshiped the Fishes of the Sea , neither Xenophon , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Symp. l. 3. c. 8. De. Nat. Deor. 3. De. Animal . l. 12. c. 11. Fastor . 11. Lib. 4. Epig. 43. Ouirocrit . 1. c. 12. In Sphaer . Manil. fol. 343. Plutarch , Cicero , Diodorus Siculus , Aelian ; Ovid , Martiall , Artemidorus , nor among the Moderns , the learned Scaliger , ( who to this purpose cites some verses of the Poet Menander , ) can , without doing them manifest injury , accuse them . But they abstained , say they , from the eating of them : and if any were so daring , as to eat of them , they were immediately punished with a swelling in their bodies : Whence the Poet Persius tooke occasion to call Fishes , Dij inflantes corpora . But , that we may disabuse those , that have been mislead into this perswasion , and discover the true ground of this error ; we confesse that the Syrians did indeed abstaine from the vse of some certaine kinds of Fishes , which by reason of their venomous nature , did really cause swellings in those that eat of them . And we may daily observe , out of the Naturalists ; See Rondelet , in his History of Fishes . that as the flesh of some Land-Creatures is dangerous , in like manner also it is , in those of the Sea . Now the Fishes which the Syrians did abstaine from , Lib. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Chiliad . 9. Chap. 275. were the Apua , and the Maenis ; two very venemous kindes of Fishes ; as you may see in Plutarch , and Johannes Tzetzes . We may therefore conclude it meerely fabulous , which is reported of the Syrians ; namely , that they abstaine not onely from all Sea-Fish , but also from that of Rivers ; where the Apua , nor the Moenis , are at all found . Erat is , ( sayes the Interpreter of Xenophon , speaking of the River Chalus ) magnis , mansuetisque piscibus refertus ; quos Syri pro Dijs habebant , neque eos loedi patiebantur , sicuti nec columbas . As for the Doves ; I shall examine the truth of the report elsewhere : but for the Fishes , nothing could have been spoken more false . For , if they would not suffer them to receive any harme , as being the Gods they worshipped ; why then did they carry them to Jerusalem , and sell them to the Jewes , for food ? Certainly this had been so unpardonable a Crime , as would have deserved to have been punished , not with swellings only , but even with death . Tyri quoque , ( saith Nehemias , ) habitabant in ea , inferentes pisces , & omnia venalia , & vendebant filijs Jehuda in . ipsa Jerusalem . Syntag. 2 Cap. 3. You may see other proofes of this , in Mr. Selden ; who hath retracted this Errour , but not the ground of it : but I shall speake of this hereafter .

But to shew the vanity of this Fable yet another way : I shall demand of these Authors above named , whence they have learnt , that the Syrians worshipped Fishes , instead of Gods ; and for that reason , abstained from eating of them ? I conceive , the answer will be given in these two words : Common Tradition . We must therefore examine , what this Tradition is , that we may be able to judge , whether it be true or not . Aratus , and Hyginus report out of the Ancients , that an egge of a prodigious bigness , In Phoeinom . frag . Cap. de Piscibus . Lib. Fabul . Cap. 197. fell from Heaven into the River Euphrates ; which the Fishes having by accident cast up upon the shore , it was so warmed by the heat of a flight of Pigeons , which sate upon it , as upon other egges , that at the end of some certaine number of dayes it was hatched ; and there came forth Venus who lived on earth so vertuously , that being afterwards taken up into Heaven , she intreated of Jupiter , that those Fishes , which had preserved the egge , whence she came forth , from shipwrack , might be placed among the Stars . Her request was granted ; and ever since , the Syrians , whom Authors usually confound with the Assyrians , have had Fishes , and Doves , in great veneration . Others say , Vid. Cicer . Tuscul . qu. 5. Virgil. Georg. 3. Arat. loc. citat . that the Syrians did not begin to worship them , and to place their silver Images in their Temples , till the time that the daughter of Venus , falling into the Poole Boeth , was there turned into a Fish . And now see , what excellent reason we have , to receive this Tradition for a true one . What learned people we should be , had we no other Historians , but the Poets ! I know very well , that the Fable might possibly have taken its originall from the History : but where shall we find those can witnesse , that it did so ? Whereas , on the other side , we know , that these . Fables are as ancient with the Greekes , as Astrology it selfe . We may therefore , from this very particular passage , conclude , what manner of spirit reigned in the writers of this Nation ; whose delight it alwayes hath been , to put their foolish Fables upon the world , for Truths . And here I shall adventure to deliver , what I have sometimes conceived , touching the ground of this Errour . Sidon , in the language of the Phoenicians , who are Syrians , signifies a Fish , as Heurnius reports , after Justin . Now Sidon is a part of Syria , Barbar , Phil. in Chald. f. 32. Notis in Math. fol. 16. which in Arabick signifies an Inflation , or Swelling , as Kirstenius affirmes . I have therefore doubted , whether or no the Greekes , who turned all things into Fables , might not possibly have forged this Story , of the Syrians swelling , by reason of their Fish .

5. This other Conjecture is not , in my judgment , very farre wide of the truth : namely , that the Syrians were accused of worshipping Fishes , because they worshiped the Idol Dagon ; which some have conceived to have been halfe Fish , and halfe Man , in the forme of a Triton , or Syren : but with this difference , that it had the head of a Fish . Idolum Dagon , ( saith Lyranus , after the Rabbins ) quod colebatur a Philistaeis , habebat caput piscis : ideo vocatur Dagon ; quia 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 dag , piscis significat . I am not ignorant , that there are , that are of opinion , it was in figure like a young Damsell , covered all over with cares of corne , which they conceive to have been meant for the Gooddesse Ceres : For 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Dagan signifies also , Frumentum . But these mens conjectures are not so very wel grounded , as we shall see hereafter . And here Scaliger , in his Booke de Emendatione Temporum , reproves Philo Bibliensis , for saying that 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , was as much as 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ; and will have 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , by all meanes to signifie 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Piscator , or Piscosus , from the Hebrew word 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Dagah , Piscis ; and that , by this Dagan , is meant the Goddesse Derceto , and not any God at all . But if one should aske Scaliger his reason , he could give no other then this ; that Dag , or Dagah , signifies a Fish . Be it so ; but it also signifies Frumentum , Corne : so that it concernes him to give a reason , why we should rather interpret Dagah , Piscis , a Fish ; then Dagan , Frumentum ; Corne. If he alledge for himselfe , that some Authors affirme , that the Syrians worshipped not this Idol for any other reason , but because that a certaine Sea-Monster ; which was seen to come dayly from the Red Sea , taught them many secrets in the businesse of Husbandry ; but , being unable to endure long out of its proper Element , it returned still in the evening to the Sea againe ; and in the morning alwayes came up againe to Babylon : I answer , that this Story , besides that it carries little shew of probability with it , is not delivered for a truth , by any Authentique Historian . I am therefore inclined to believe with Helladius , Phot. Cod. 239. in Photius , that this was neither Monster , nor Fish ; but rather a Man , cloathed with the skin of some Fish , who made his retirements towards the Red Sea ; and by this meanes gave occasion to this Fable . So that Scaliger is manifestly convinced of errour , in maintaining that this Dagon , was the Goddesse Derceto , and not a God : for besides that all Greek Authors make Dagon of the Masculine gender , and not of the Foeminine ; Vid. los. Philon. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Dagon qui est : and not , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , quae est : Reason it selfe , which all men ought to submit to , shewes clearely that it was not a Woman , ( whose sexe rendred her unapt for travell , ) but some Man , that first shewed the Syrians the manner of tilling the ground : seeing that their countrey , or at least that of their neighbours , was without controversie the first inhabited , either before , or after the Flood . To this Reason we way adde the Authority of Eusebius 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Dagon autem Frumenta invenit , atque Aratrum : ac ideo Jupiter Aratrius nuncupatus est . You may also see Annius lib. 6. and Gyraldus , in his Syntagm . Syntag. l. & 12. So that this Idol Dagon might be , one halfe in the shape of a Man , covered all over with eares of Corne ; by reason of his having taught the Syrians the manner of Tillage ; and the other halfe in the fashion of a Fish ; because of his wearing a Fishes Skinne , and his retiring towards the Red-Sea . The passage of Philo , which Scaliger indeavours to refute , is this . Patris regnum Coelus possidens , Terram sororem in matrimonium duxit : Euseb. de Prap. Evang. l. 1. c. 7. quae sibi quatuor filios peperit ; Jlum , quem et Saturnum dicunt ; Boetilum ; 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Dagona , qui et Frumentarius appellatur ; ac postremò Atlanta . But to returne to my defence of the Jewes : For I should not have troubled my selfe in the justification of the Syrians , but onely to let the world see , what liberty men take to themselves , wrongfully to accuse the Easterne people . Not that I undertake to cleare them wholy from errours : I should in so doing , shew my selfe much more blinde , then they : But onely to make it appeare , that of a thousand crimes which they are accused of , they are not guilty of then .

6. There is therefore scarcely any one Author , either Greeke or Latine , ( that I know , ) save onely Genebrard , and Moncaeus , which doth not confidently condemne the Jewes , of being guilty of Idolatry ; I mean those that revolted from their lawfull King . For , what can be more true , ( say these men ) then that the Samaritans worshiped Golden Calves , seeing that God himselfe reproves them for it ? Who then can cleare them , in point of Idolatry ? Let us now lay downe an Antecedent like this , and then see , if we can thence deduce a like Conclusion . Some Christians have been knowne to worship Idols , and God himselfe hath reproved them for it : Therefore all Christians are Idolaters . What a Consequence here is ! I shall therefore indeavour to cleare this matter , and make it appeare that the Samaritans are unjustly accused , in the matter of the Golden Calves .

The History , 3. Reg. C. 12. which is the onely true one in the world , teaches us , that after the death of Solomon , ( whom many very inconsiderately reckon among the Damned , ) his Scepter was put into the hands of his Successor : who being a young man , was utterly unacquainted with the Rules of Governing well ; which are consistent with Age onely . This new King therefore comming to the Crown , his subjects desired to him the diminution of some certaine great impositions , which his Father ( who could not in this deserve the name of a wiseman , ) had charged them with . But they were so far from being relieved , as that they had heavier Taxes layd upon them ; through the evill Counsell of the King , which is the readiest cause of the subversion of Kingdomes , and the best-grounded Monarchies in the World . At length his People revolt from him : and that with so great heigth of malice , and with so vnanimous a consent , as that of Twelve Tribes , there continued onely two ; Judah and Benjamin , in their obedience to their lawfull King : The rest elected Jeroboam for their King ; who made choice of Samaria for the place of his abode ; where by vsing such meanes , as might have become the most knowing Politicians of the Ancient Law , he kept this People so pliant , and obedient to his Commands , that they never afterwards acknowledged the Scepter , from whence they had revolted .

Now , one of the principall meanes that he made vse of , was ; that having considered with himselfe , that there was nothing more likely to draw back the hearts of this people towards Rehoboam againe , than their conversation which they were to have with the Two Tribes , which continued at Jerusalem : ( for they were necessarily to appeare , three times in the year , before the Lord in Jerusalem : ) he resolved with himselfe , to establish the same object of Adoration in Samaria , that was at Jerusalem . Now , in the Temple , there was the Arke , and the Cherubins , which Moses had made , according to the Patterne which God had shewed him in the Mount . Jeroboam therefore makes the same in Samaria ; it not being necessary to make an Arke also : for you must note , the Arke was made , onely to hold the broken Tables of the Law ; as you may see in Deuteronomy . But what ? Cap. 10. V. 5. you will say ; were the Cherubins made by Moses , fashioned like Calves , then ? Yes , most certainly : since that those which Jeroboam made , were but in imitation of them . And had they been of any other figure , he had then imitated that figure ; and had not so much as dreamt of making Calves : seeing his purpose onely was , to retaine his people in their obedience , by the same forme of worship , that they used at Jerusalem . Otherwise , how imprudent should he have been , in going about to introduce a strange Religion , which they had never before knowne ? This would have been a meanes rather to have ruined himselfe , and his designes ; and to cause his new gotten Subjects to returne to their old Allegiance .

7. Now , that the Cherubins , which Moses made to the Arke , were in the figure of Calves , that which Aaron made in the Wildernesse , at the intreaty of the children of Israel , proves sufficiently : for doubtlesse this High Priest did nothing , but what he conceived Moses himselfe would have done , had he been alive . ( For he tooke upon him to doe what he did , upon a presumption that Moses was taken away by God ; seeing he had not come downe from the Mount , in the space of full forty dayes : whereas , at other times , he had never tarried there above a day . ) He made therefore a Cherubin indeed ; but it was after the patterne that was shewed to Moses , as also to himself , Exod. 25. Exod. 24.10 . and the seventy Elders . Inspice , & fac secundùm exemplar , quod tibi-in monte monstratum est . Now , in this Patterne , they saw the glory of God , in like manner , as it was afterwards seene by Ezekiel , and St. John : where God appeared , sitting betwixt foure Cherubins , whereof the first was in figure like a Man ; the second , like a Lion ; the third , like a Calfe ; and the fourth , like an Eagle : And upon these visible Cherubins , as upon a Throne , were the Children of Israel to find placed , the Majesty of the Invisible God , in their passage through the Wildernesse ; according as he had promised them , by the mouth of his servant Moses . Ecce Ego mittam Angelum meum , qui praecedat te . And then afterwards , explaining how himselfe would rest upon this Angell , called by the name of 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Elohim , Dij , a name common to the Angels too ; he addes : Et erit nomen meum in illo , & facies mea praecedet te , & requiem dabo tibi . These Promises therefore having been so often made to the People by Moses ; now that they beleeved him to have been either devoured by some wilde beast , in some corner of the Mountaine ; or else , as the wiser sort amongst them thought , that he was taken away by God ; they required at the hands of his Successor , Aaron , the fulfilling of these very Promises . Surge , said they unto him , fac nobis Deum Elohim , or , Deos Elohim , qui praecedant nos : Moysienim huic viro qui eduxit nos de terrâ Aegypti , ignoramus quid acciderit : as if they should have said : We know not what is become of Moses , that should have made us this Angell , that was to march before us : doe Thou thy selfe therefore make it , that so we may enter into the Land of Promise . Aaron therefore made them one of these Cherubins , on which they had seene God sitting . Now , why he made this Cherubin in the shape of a Calf , rather then in any other of the three Figures , Abiudan , a Jew , speaking of this particular , ( a Manuscript Copy of whose Workes Mr. Otho hath brought out of the East , ) sayes nothing at all . But Moncaeus , who hath likewise written of this Subject , gives the reason out of Dionysius the Areopagite : In Vit. our . Cap. 5. namely , that Aaron made choice of the Cherubin , that was figured like a Calfe ; because that being in the appearance more absurd , then any of the rest , the Children of Israel would not be so apt to worship it . This Calfe therefore , or Cherubin , was made by Aaron ; not as if he had first cast the gold in a rude Masse , and then afterwards shaped it , working it in the same manner , as Statuaries doe , in rude Stones : as Moncaeus is of opinion . Nor yet , that this Calfe came out by chance , without any purposed designe of Aaron , in making it in shape like a Calfe : as most of the Ancients have been bold to affirme : But having first made a Mould , Et projeci illud ( aurum ) in fornacem , egressusque est hic Vitulus : he cast the gold into it , and there came forth this Calfe . If the People afterwards provoked God to wrath thereby , it was not for making the Calfe , but for worshipping it . For as Martiall sayes ,

Qui fingit sacros auro , vel marmore vultus , Non facit ille Deos ; qui rogat , ille facit .

Neither doe we any where read , that Aaron was at all reproved of God , for having made it .

8. So that the conclusion , which we may draw from hence , is ; that the Cherubins which were on the Arke , were really made in the shape of Calves : and that according to this Doctrine , Jeroboam , in imitating them , could not in any wise be counted an Idolater , but onely a Schismatick , or Separatist from the worship , that was performed in Jernsalem : notwithstanding that the same befell him , that had happened to Aaron before him ; namely , that though His Purpose was good , yet neverthelesse there were among the People , that worshipped them : and this is the reason , they are reproved by God . Now that hee had no intention at all to set up Idolatry , by this Act , appeares clearly in this ; that the Kings his Successors , who all were of the same Beliefe , are not any where reproved for this crime , untill the Reigne of wicked Achab , who was seduced by his wife Jezabell , the most Imperious woman that ever was . Thus we read in the History of Kings , that Jehu did that which was right in the sight of the Lord ; Yet neverthelesse , Non reliquit vitulos aureos , qui erant in Bethel , 4. Reg. 10.30 . & in Dan. And I would faine know , if this King should have worshipped these Calves , how he could have done that which was right in the sight of God , who never punished his people so severely , as when they had given themselves up to worship Idols ? And how Asa in like manner , King of Samaria , could have walked in the wayes of David , if he had beene tainted with this horrible Crime ? Et fecit Asa rectum ante conspectum Domini , sicut David pater ejus : and yet notwithstanding , Excelsa non abstulit , He took not away the High places , that is to say , Vitulos , the Calves . As if the Author of the holy Scriptureshad purposed to prevent the Objection which is usually made , concerning the erecting of these Calves to an evill End : for these words seeme to have been set downe so expresly , meerly for the confutation of those men that are wedded to their owne wills , and for the clearing of the truth of that , which I have here delivered : Cor Asa perfectum fuit cum Domino , etsi Excelsa non abstulerit . Which is an Infallible Argument , that they acknowledged in these Calves , or Cherubins , the same which they of Jerusalem did in those of the Arke ; namely , the presence of the Invisible God , sitting there , as on his Throne ; notwithstanding that many , out of simplicity , worshipped the bare figure of this Work of Mens hands : And this is that , which God so often complaines of . As if this were the Literall meaning of this Passage ; to wit : that the Kings of Israel had indeed done that which was right in the sight of God , and had lived according to his Lawes : yet , that they might have done better , if they had taken away these Cherubins , which were the cause of the destruction of many , who made other use of them , then that for which they were intended . I remember to have read somewhere to this purpose , of a Bishop of Marseille ; who seeing , that many of his people behaved themselves toward the Images , that are usually placed in Churches , with so great respect , as that one day he observed some of their actions that came within the compasse of Idolatry ; he caused them all to be broken to pieces , leaving only a very few in some certain places of his Diocess : So true it is , that we often abuse those things , which were instituted only to good ends . I shall only adde one word more , for the defending of the Innocence of the Samaritans ; which is : that , when Salmonazar had ransacked their Country , he sent into it Colonies out of Persia ; who falling to commit Idolatry , as they had used to doe in their own Country ; God sent Lions among them , to destroy them . For remedy of which calamity , 4 Reg. 17 they could finde out no better expedient , then to send for one of the Jewish Priests , whom they had lead away captives , for to instruct these Idolaters in the Worship of the true God ; which being done , they were freed from that calamity : which is a certaine Argument , saith Abiudan , that all the Samaritans were not Idolaters . This observation of Abiudan , Moncaeus takes no notice of ; yet He hath also an Observation , which Abiudan passes by ; ( out of the hate , I conceave , that he bare to the True Messias , and because that the Testimony made against himselfe ; ) namely , that when our Saviour Christ uttered the Story , or Parable of the Travailer , that fell among Theeves , the Samaritan is there said to have had more pity on him , then the Priest of Jerusalem . I shall adde here , that the same God , being become Man , did not at all deny himselfe to be a Samaritan , when he was called so by way of reproach : which doubtlesse he would have done , if he had knowne this people to be wholy Idolatrous .

9. But now , in the progresse of this Discourse , the Curious Critick , who uses to leave nothing unsifted , may happily propose this Question to me . If the Cherubins of the Arke were made in the forme of Calves ; what should move almost all Writers to maintaine , that they were in shape like young Boyes ? I confesse , I could willingly have put off the answering this Question ( which neither Abiudan , nor Moncaeus , have taken any notice of , or else have purposely passed it by , ) to some other time : But seeing that I write to the Learned , it concernes me willingly to omit nothing , that makes for my subject ; that so I be not ranked in the number of those men , that when they write of any argument , doe voluntarily slip over the choycest things in it . I say then , in two words , and without making any long discourse on it , ( since that I handle this very Question in another place , ) that all the Authors , both Greek , and Latine , and the greatest part of the Jewish too , as Aben-Ezra , Scelomoh , and the Talmudists , who have attributed the forme of young Boyes to these Cherubins , have done it upon such weake grounds ; that we need but onely to rehearse them , to shew their insufficiency . There is nothing , ( say many of these last named Authors , cited by Kimchi , ) which more confirmes the opinion , of the Cherubins being made in the figure of Young Men , or Lads , then the Etymology of their name . For 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Cherub , is compounded of the servile Letter 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Caph , which signifies sicut , and of the word 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Rabeia which signifies in Chaldee , a Young Boy , or Youth ; and in the plurall number 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Cherabaia , that is to say , sicut Adolescentes , or Pueri . Very good , but Moses spoke not Chaldee , but Hebrew : and therefore , if this controversie must be decided by the Etymology of the name , why cannot I say with much more reason , out of the Hebrew Etymology of the word , that these two Cherubins were made in the form of Saddles ; seeing that the word 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 whence 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Cherub is said to be derived ) by transposing the letters into 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Cherab , which signifies equitare , Cap. 15. v. 9. Cap. 22. v. 35. is in Hebrew , a Saddle : as you may see in Leviticus , and in the first book of the Kings . Or else we may say , that these Cherubins were made in the form of Raine : seeing that 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Cherabib , a word that cometh very near Cherubin , signifies sicut pluvia .

Let us now examine the Reasons brought by the Latines , and see whether or no they are of any more weight , then these of the Hebrew writers .

Cajetan upon Exodus thinks himselfe to have found out the powerfullest Argument , In 25. Exod. that hath yet been brought by any , for to prove that their Figure was like that of two Young Men : because that in the Bible , where the Vulgar Translation renders it , respiciantque se mutuò , Exod. 25. v. 30. the originall sounds thus in the Hebrew , & facies eorum vir adfratrem suum . Whence he thinks , he hath hit the nail on the head ; and concludes , that for certain these cherubins were of humane shape : But those that are skilfull in the Hebrew , will readily find this conclusion to be very infirm , and of no force ; or otherwise we may as well conclude , that the starres , the curtains of the Tabernacle , and a thousand other things in the old Testament , were likewise of Humane shape , since that Isatah , speaking of the stars , where the vulgar Translation hath , Neque unum reliquumfuit , the Hebrew Text sayes , & vir non est substractus : and in Exodus , where speaking of the curtains of the Tabernacle , the Vulgar sayes , quinque cortinae sibi iungantur mutuo , it is in Hebrew , & quinque cortinae crunt conjunctae , mulierem ad sororem suam . So Ezechiel speaking of the wings of the Beasts , where the Translation hath , & vocem alarum animalium , percutientium alteram ad alteram , the Hebrew is , Mulierum ad sororemsuam . In Genesis , where mention is made of the parts of the Sacrifice , where the Translation is , Et utrasque partes contrase altrinsecus posuit , in Hebrew it is , & dedit virum , partem ejus è regione proximi sui . And lastly in Isaiah , In Lexicis . where it is Translated , Alter alterum non quaesivit . Many other examples of this kind are collected up , In Lexicis . by Kimchi , Munster Forsterus , and Pagnin . I shall omit whatsoever the rest of interpreters have delivered , concerning these Cherubins ; because that you may see in Cajetan , that their reasons are as weak as his own , whatsoever Pradus , and Villalpandus affirm to the contrary ; who labour much to bring in another sense , but are confuted by Oleaster . In the mean time I cannot but wonder very much at these men , that have taken so much pains to hunt after empty sounds to no purpose ; not considering that they might as well at first have positively affirmed that these Cherubins had a Humane shape , because that one of the four , seen by Moses , Aaron , the seventy Elders , Ezechiel , and Saint John , was in figure like a Man . This Conjecture might have passed for tolerable , had not the truth been by us now brought to light . We may therefore by this means clear our hands of these doubts ; as also of that other , concerning the forme of the Cherubin that was placed at the entrance of Paradise , to keep out Adam , and his posterity . For it may be answered in one word , that it was that of these foure Cherubins , which had the shape of a Lion ; this forme being the most proper for such a purpose : seeing there is nothing in the world more terrible then a Roaring Lion . And thus are all those difficulties cleared , Quest. 40. de Paradiso . In 3 Genes. In Expos , Symb. which have long since been brought in by Theodoret , Bar-Cepha , Procopius Gazaeus , Jacobus Chius , and Theodorus Bishop of Heraclea ; who , after a long and tedious dispute , conclude , though not very rationally , that this Guard was not a Cherubin , but some other thing of Power , like a Cherubin ; just as we dresse up some frightfull Scar-crowes , and place them in Gardens , and Hemp-plots , to fright away the Birds . And their reason is , because that Cherubins being Spirits very highly exalted , and of the second Order of the First Hierarchy , they are never sent on the Earth , but are alayes attending before the Throne of God : notwithstanding , the Master of the Sentences , Scotus , Gabriel , Durand , In 2. Sent. dist. 10. ibid. Tom. 1. disp. 1. and Gregorius de Valentia , affirm the contrary . Now what the reason should be of the Cherubins , seen by Moses , Ezekiel , and the rest , appearing in shapes so different , and , as it may seem , so repugnant to the nature of a Blessed Spirit , I must refer you , for satisfaction , to S. Dionysius , S. Gregory , and the rest of the Fathers : since it is sufficient for me to have here proved , that the Golden Calfe made in the Wildernesse , and those other which Jeroboam made , were fashioned according to this Divine Vision ; so that the Ancients are by this means cleared of the Crimes , which they are injuriously charged withall .

10. If I had not already exceeded the just length of a Chapter , I should here answer to an Imputation , which is yet greater then all the rest , charged upon the Jewes : namely , that they of old burned their Children to the Idol Moloc . I shall reserve the full handling of this point , till some other time ; In Cap. 6. Mis. Thor. tract . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 and shall only say this by the way , that R. Joseph Caro observes , that throughout the whole Scripture , where there is mention made of this Idol , and of the Sacrifice that was done unto it , it never uses any word that signifies , to Burne , Kill , or Put to death , but , to Passe , and , to Offer . And indeed they did no more , but caused their Children to passe over the Fire : which was a kind of Adoration , and Service , shewed toward this Element , Lib. de Philosoph . Barb. in Chald. and Introduced by wicked Cham. Ignem , ( saith Heurnius ) in Ur , Chaldaeorum Urbe , Abrahami patria , adorandum ponit ; gravi poenâ in pertinaces promulgatâ : where there is no mention made of any Command , to Burne , nor to Kill . And for the clearing of this Truth , Comment. in Reg. & in Psal. In Pentateuch . In More Neb. Lib. 3. C. 30. I shall refer the Curious Reader , ( because I must not any longer dwell on this point ) to Kimchi , Salomo Jarchi , Abarbanel , and to Moses Aegyptius , who knew more of the Customes of the Ancients , then any other Author that ever wrote . Yet I deny not , but that the Persian Colonies of Sepharvaim , who came and dwelt in Samaria , 4. Reg. 17. did Sacrifice their Children to their Gods , Adramelech , and Anamelech : but , that the Hebrewes did the same to Moloch , will never be made appeare ; whatsoever Mr. Selden say to the contrary . And who can believe that Salomon murdered little Children , or cast them into the Fire , because the Scripture sayes of him , Colebat Salomon Astharten , Deam Sidoniorum ; & Moloch , Idolum Ammonitarum ? He must not be Master of Common Sense , that can have any such thought about him : So true is that , which we have already delivered ; that they only passed over the Fire . And this Unhappy Custome hath so spread it selfe ever since , throughout the whole World ; that even in America , the Brasilians doe the same , as Johannes Lerius reports of them : Navlg . in Brasil . and among Christians also , Mothets doe yearely cause their Children to passe over the Fire of St. John , to this day . Which Custome ought to be abolished , seeing it hath been anciently condemned by a Councell held at Constantinople : Syn. 6. in Trull . can . 64. In cap. 16.4 . lib. Reg. Videantur Olaus Mag. in Histor. Gothica . Leo African . in Descript. Afric . D. Ie. Chrysostom . qui in Homil. de Nativitat . S. Ioannis , Solennes ejus honori 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 excitatas ait , ipsumque diem Lampada appell●ium . and Theodoret proves clearely , that this Custome of these Fires , is still a rellick of the Ancient Abominations .

CHAP. II. That many things are esteemed Ridiculous , and Dangerous , in the Bookes of the Jewes ; which yet are , without any blame , maintained by Christian Writers . THE CONTENTS .

1. THat we ought not to rest on the bare Letter of the Scriptures .

2. Authors that have treated of Ridiculous Subjects , without being reproved .

3. The Bookes of the Jewes lesse dangerous , then those of the Heathens ; which yet are allowed by the Christian Fathers .

4. The Feast that God is to make for the Elect , with the Flesh of a Whale , how to be understood .

5. Ten things created on the Even before the Sabbath ; and what they were .

6. The Opinions of the Ancient , and Moderne Writers , touching the end of the World : what Fathers of the Church have been of the Jewes opinion in this Particular .

7. Divers opinions , concerning the number of yeares from the Creation to our Saviour Christ : and what we ought to conclude , as touching the End of the World .

8. The Ancient Rabbins are falsly accused of speaking ill of our Saviour Jesus Christ .

9. The third Objection in the Precedent Chapter , and an Enumeration of some Errors of great Importance in our owne Books .

BUt be it so ( may some say , ) that the Jewes are free from the guilt of these Crimes , and their books not polluted with these Abominations : yet it cannot be denied , but that they have vented in them many fooleries , more ridiculous ones , The 2d . Objection . then a man can imagine ; and even some , that are very dangerous too : and that therefore they are unworthy our reading ; and the Curiosities found in them , not to be valued at all . This is the second Objection , which was proposed in the precedent Chapter . The Auswer .

If I were here to deal only with those that are free from Passion , it would be easie for me to satisfie them in two words : but since that I may chance to have to do with opinionative , self-conceited men ; it will concern me to convince them by the force of Reasons , backed with examples . I say then , that suppose there are many fooleries , and absurd things found in the books of the Iewes ▪ but why then do we admit of the books of the Poets , where you have nothing else ? For what can be conceived more ridiculous , then that men should be transformed into Rocks , Rivers , Plants and Trees ? or what more remote from common sense , then that Stones should discourse , Flowers , reason , and trees make their moan , and sigh out their afflictions ? why were the Fables of Aesope ever received , which attribute the use of Reason to all things , even the most insensible that nature hath produced ? And to say the utmost in one word ; Why then do we admit of the Bible , which also make Trees , as the Vine , and the Bramble , to speak ? The Trees went forth on a time to anoint a King over them , Iudic. 9.8 . and they said unto the Olive-tree , Reigne thou over us . But the Olive-tree said unto them , should I leave my fatnesse , wherewith by me they honour God and man , and go to be promoted over the trees ? And this Tree refusing them , they then make their addresses to the Fig-tree , and afterwards to the Vine , and at last they are constrained to come to the Bramble . What a strange Metamorphosis is here ? If it be answered that these are Figures , Similitudes , and Parables , which Ioathan made use of , to expresse to the people the Tyranny of Abimelech : and that in like manner the Ancient Poets proposed their Fables , under which was alwayes couched some Philosophicall secret , either Morall , or Divine : Why shall not the same Liberty be allowed to the Iewes also ? Will they have them to be lesse Rationall , then the rest of Mankind ? or more Brutish , then very Beasts ? Was there ever the like Peevishnesse seen ?

2. If the Jewes had busied themselves , in describing the War betwixt Frogs and Mice ; as Homer hath done : or in writing the Commendation of a Tyrant , as Polycrates hath done : the praise of Injustice , as Phavorinus : of Nero , as Cardan : of an Asse , as Apuleius , and Agrippa : of a Fly , and of a Parasiticall life , as Lucian : The same hath le S. du Belay done , in divers of his Poems . or of Folly , as Erasmus : we then should have them hooted at , for Fooles , or Mad-men . Or had they made Epitaphs , or Funerall Orations , upon the death of a Cat , an Ape , a Dog , a Didapper , an Asse , a Magpye , a Flea , as some of our Italian Fantasticoes have done : we should no doubt heare them charged then , with the finest , wittiest , Idolatrous Foolery , that ever men were guilty of . And yet , the Authors of these Trifles , heare no one word of it . If they should yet but have taken upon them , to set down the Rules of Divination , as many of our Latine Christians have done : or to teach the manner of Interpreting Dreames , as one hath done in Gochlenius ; Barth . Gochl . Introd. ad Physiog . who tels you , that as soone as you are awaked , you must open a Psalter ; and the first Letter that is found , in the beginning of the Page , shall shew what shall happen . As for example ; if it be A , it signifies , the Party shall be of a Free Nature : if B , he shall be powerfull in War : C , and D , signifies Sadnesse and Death : E , and F , that he shall have ( if he be married ) a Noble Of-spring : G , denotes some sad accident to befall him : H , foreshewes the Love of Women : I , a good and happy Life : K , Folly , and Mirth : and so forward of all the rest ; the very remembrance whereof makes me laugh : If the Jewes , I say , should have busied themselves with such Sottish Impertinencies as these , would any of the Christians so much as have touched their Bookes ? I shall passe by a thousand Fooleries , wherewith our owne Bookes are stuffed ; and a thousand Fopperies , which some people give credit to : as , that of Names , and Numbers , which is copiously handled by Raimundus Veronensis , in his book intituled , Opera del l' Antiqua & honorata scienzae di Nomandia : wherein a man shall see by the Letters of his name , whether he shall live a long time , or not : whether of the two shall survive , the Husband , or the Wife : What Preferments one shall rise to : What Death a man shall dye : and a world of such like Propositions , which are not onely ridiculous , but dangerous also . And now let any man , if he can , find fault with the Jewish Rabbins , whose writings are free from any such kind of Follies , as these .

3. I shall adde further , that almost all the Fathers have been of opinion , that we might lawfully read the books of the Heathen Philosophers ; Lib 2. de Doctr. Christ . Cap. 39. & 40. Lib. 1. de curat . Graec. affect . and such reasons are given for it , by S. Augustine , and Theodoret , as will force the frowardest Critick to subscribe . Now every body knowes , that the greatest part of these books teach the Multiplicity of Gods ; and some of them , Idolatry also : But as for those of the Jewes , who is he , that hath ever accused them of either of these Crimes ; or that found any other Doctrine taught in them , then that of the True God ? And why then may not men of Learning read these , since we permit the other to be read to raw Children , that are apt to believe any thing ? If there be many Fooleries to be found in them ; as it is objected by those , that never read them ; there is yet much lesse danger in These , then in Apostacy : neither is there any of them so Absurd , but that some Good thing may be drawen from them ; nor yet so barren , but that they afford matter , to raise some wholsome Doctrine upon . Let us therefore take the Truths , and passe by the Dreames : let us gather the Roses , and let alone the Thornes : let us take up the Pearles , and cast away the Shels . In a word , let us doe what Damascene teacheth us : Lib. 4. de fide Orthod. c. 18. Si autem , saith he , ab his quifornis sunt decerpere quippiam utile valuerimus , non aspernabile est . Efficiamur probati Trapezitae , legitimum & purum aurum acervantes , adulterimum autem refutantes : sumamus sermones optimos , Deos autem ridiculos , & fabulas alienas , canibus nibus projiciamus .

4. We will now go another way to work , and shew , that many of those things in the books of the Rabbins , which are accounted ridiculous , by those that have them only by heare-say , have not yet been accounted so , by Learned Christians , and such as know the Ancients manner of writing ; and that consequenly , they are not to be rejected . We shall therefore make choice of some of the most Mysticall Passages that are to be found in their books ; and shew how those strange doctrines are to be understood ; that so by these , the Reader may be able to judge of all the rest .

If there be any thing worthy to be accounted ridiculous , and absurd , that doubtlesse appears to be the most likely , which the Ancient Jewes have delivered , of a certain Feast that God is to make the Saints hereafter . For they write , that when God had created the world , seeing the bignesse of a Whale which he had lodged in the sea , Others speake of Two . to be so prodigiously vast , as that he had not made any thing that was sufficient to nourish him ; he presently killed him , and salted him up , as we use to do Flesh , purposing one day to feast the Elect therewith . Contribulasti , saith the Psalmist , capita draconum in aquis , tu confregisti capita draconis . Possibly this Text may have given occasion of the Fable of Python , slain by Apollo : and if so ; this later story seems much more tollerable , then the other . For , what madnesse is it to imagine , that God should afterward salt up this Dragon , or this Whale called 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Leviathan ; 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Leviathan signifies also a Dragon . and that it should be afterwards kept , till the Last Day , to make a Feast for those , that should then have no more need to eat ? And what excellent entertainment should God bestow upon his Children , when their cheare should only be , of the flesh of a Powdered Dragon ? This were one of the grossest Fooleries that could be , were there no other Doctrine couched under this Tradition , then what the bare Letter affords : and who can possibly imagine the Jewes to be a people so void of sence , as simply to believe this , without looking after any other meaning of the thing ? Let us rather hereafter entertain a better opinion of this people ; and esteem otherwise of those men , whose wisdome the Christian Fathers have so deservedly admired . I will not say , but that the simpler son of people among the Jewes , may peradventure have believed , in the Literall sense , this Mysterious Fable ; as there are among us , that believe the stories of Aesope . For there are found some old women so simple , and I my self have seen such , that hearing tell , how the Lion talked with the Fox , and hee with his companions , that so he might devoure the hennes ; they really believed , that in times past Beasts did speak and discourse of their own affairs ; taking occasion from what they have heard at Church , of the speaking of Baalams Asse . But as Aesope is very well known to have couched some mysterious sense , under his Fables ; In like manner did these wise Ancients , in those which they devised . Scio ( sayes Paulus Fagius ) veteres Judaeorum Rabbinos aliud mysterium hac de reprodere voluisse , qualia & alia apud illos inveniuntur . In 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 impress . Isnae ann. 1541. fol. 61. And then , that he might take off the vail from these Mysteries , and bring them into the open light , he presently addes : Tu , per convivium , summam illam , ac aeternam faelicitatem , quae justi in futuro perfruentur , intellige . Tum nimirum edent , & devorabunt Leviathan illum , hoc est , Satanam ; cum viderint illum , cum omnibus ministris suis , in aeterna praecipitari Tartara . Insomuch that he must be no Man , that sees not that this Doctrine is very little different from that of our Saviour Jesus Christ , who sayes : That , in his Kingdome , the iust shall eat and drink at his Table : understanding by these expressions , Everlasting Blisse .

5. There is another Tradition found in the books of the Jewes , that appears as ridiculous as the former : which is ; Ib. fol. 100. videatur & R. Moses Aegypt , in More Neb. lib. 1. c. 65. that at the Creation of the world , on the Even before the Sabbath , there were ten Miracles created . The first was , That Prodigious Opening of the Earth , that swallowed up Corah & his Companions . The second , the Well , or Spring , that issued out of the Rocke , and followed the Children of Israel ; and which ( say They ) God granted unto them , for the merits of Miriam , Moses his sister : as also the Manna , that went along with them ; and the Miraculous Cloud , that attended on Aaron and his fellowes ; after whose death , all these Miracles ceased . The Third was , Balaams Asse : The Fourth , the Rainbow . The Fifth , the Manna : The Sixt , Moses his Rod , by which hee wrought so many Miracles : The seventh , the little Worme , called 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Schmair , which Solomon used , in the hewing , and cutting of the stones , for the building of the Temple , that it might be done without noise , though they were very great , and very hard : as you may see in the story of this stately Building ; 1 Reg. 6. and also in the Commentary that Ben Maimon hath made expressely of this Insect . The Eighth , the writing of the Tables of the Law : the Ninth , Moses his Tomb : and the Tenth , the Ram that was sacrificed , instead of Isaack . Some adde to these the Devills , and Evill spirits . Now all these things seeme very ridiculous at the first sight , which yet are in effect very Curious , necessary , and usefull : as I shall in another place make it more plainly appear , In nostro Cribro Cabbalistico . it being too long a discourse to insert here . In the meane time let us rely upon the judgment of Paulus Fagius in this particular , who sayes : In Pirke Auoth . Haec quidem aliquo modo in speciem ridicula , & stulta esse videntur ; sed quae certè non carent suis mysterijs .

6. I will next shew you a point of Doctrine of the Rabbins , that is accounted a very ridiculous , if not a very rash one . These knowing men , having considered the Order that God observed in the Creation of the world ; and how that , having in sixe daies perfected all his workes , he rested on the seventh : they have peremptorily concluded from hence , that , according to this Mysterious Order , Talmud . tract . Sanhedr . in C. Helec . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Cseeset . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 alaphim csanah bagholam : sceue alaphim tohou : csene al●phim Thorah : csene alaphim jemot Ham●sciach . the world should last but six Thousand yeares ; and in the beginning of the seventh , and things should rest . Six Thousand yeares ( say they ) is the Age of the world : Two Thousand , Voyd : Two Thousand under the Law : and Two Thousand under the dayes of the Messias . So that , according to this account , there being One Thousand six hundred forty nine yeares passed , since the Nativity of Christ , till this present ; there should remain to the end of the World , but three hundred fifty one yeares more : Quod furor est cogitare , saith Malvenda : and Genebrard also finds this opinion to be so strange a one , as that he cannot acquit it of Folly . But see now , how carefull it concerns a man to be , in throughly examining all things , when hee intends to accuse any one . I say then , that if the Iewes are to be accused , as guilty of Folly , for having prefixed a time for the end of the World ; we must also then in like manner accuse the most Learned of our Christians ; Vid. Hieronnym . Wielmium , in cap. 1. Genes. lect. 6. and even some too , that shine , like Suns , in the Church . I shall not here say any thing of Joachimus Abbas , S. Brigitta , Ubertinus de Casali , Telesphorus Heremita , Petrus de Aliaco , Nicolas Cusanus , Jo. Picus Mirandula , Franeu Melet , Ep. ad Bened. &c. nor of those of whom Vincent Ferrier speaks ; who held , that he number of yeares from the death of our Saviour Christ , to the end of the World , was to be just so many , as there be Verses in Davids Psalter . Neither shall I here speak of the ancient Philosophers ; as of Aristarchus , Apud Consorin . de die Notati cap. 15. who affirmed that the world should last but Two Thousand foure hundred eighty foure yeares : of Aretes Dyrrachinus , who assigned for it's Duration , five thousand five hundred fifty two ; of Herodotus , and Linus , who allowed it ten thousand eight hundred ; of Dion , who said it should continue Thirteen Thousand nine hundred eighty four yeares ; of Orpheus , who believed it should last a hundred and twenty Thousand yeares ; as Cassander did , eighteen hundred Thousand . I shall only shew , what the opinion was of the Learned Fathers of the Church , whose lives are irreprovable : as namely , of Irenaeus , who , according to the opinion of the Jewes , Lib. 5. advers. Haeres . c. 28. saies , that , Quotquot diebus hic factus est mundus , tot et Millenis annu consummatur : et propter hoc ait scriptura Geneseos ; et consummata sunt Coelum , et Terra , et Omnis ornatus eorum , &c. and afterwards hee concludes : In sex autem diebus consummat● sunt , quae facta sunt ; manifestum est , quoniam consummatio istorum , sextus millesimus annus est . So St. Hilary ; who , expounding those words of the Evangelist , Et post sex dies transfiguratus est ; saith , cùm post sex dies gloriae Dominicae habitus oftenditur , namely , in his Transfiguration upon Mount Tabor , sex millium scilicet annorum evolutis , regnicaelestis honor praefiguratur . So St. Ambrose likewise ; who , having the same conceit with St. Hilary , In 17. Math. expresseth himselfe almost in the very same words . This was the Opinion also of Saint Augustine , in his booke de Civitate Dei , lib. In Epist expos. Ps. 89. ad Cypr. 20. cap. 7. of St. Hierome ; on those words of David ; Quoniam mille anni , ante oculos tuos , sicut dies hesterna quae praeterist ; who saies : Ego arbitror ex hoc loco , et ex Epistola , quae nomine Petri inscribitur , mille annos pro una die solitos appellari : ut scilicet , quia Mundus in sex diebus fabricatus est , sex millibus tantum annorum credatur subsistere ; et postea venire septenarium numerum , & Octonarium , in qu● verus exercetur Sabbatismus , et Circumcisionis puritas redditur . In a word , it would aske it selfe a particular Volume , but to set downe all , that the rest of the Fathers have written , concerning the end of the World , conformable to what the Rabbins had said before them . The Curious Reader that would be more fully satisfied in this particular , may have recourse to Georgius Venetus , Galatinus , Harm . Mund. Crnt. 3. ton . 7. cap. 7. Lib. 4. cap. 20. Flag . contra Iud. 9. c. 11. Lib. 5. Annot. 190. Lib. de oct. Sph. In l. 20. de Civ . dei . Lib. de Exust . mund. de praed. c. 11 De fine mundi . Adr. Finus , Sixtus Senensis , Paulus Riccius . Lud. Vives , Hieronymus Magius . Aegidius Columnus , and Fridericus Emstius .

7. The Objection that might , be made in this Point , would fall heavy , as well upon the Rabbins , as upon the Fathers , who have followed them ; but that wee shall be able to make it appear to be of no weight at all . For , say they , if the World be to last but sixe Thousand yeares ; then by consequence , the Day of Judgment may be foreknowne , which contradicts the Holy Scriptures . I answer , that those Learned men have not at all defined the dayes , but only the yeares : Now , the number of the yeares , that are passed since the Creation , to this present , is uncertain ; therefore are the Dayes also uncertaine . Now that the number of yeares is uncertaine , will appeare evidently , by comparing the diverse Opinions of these following Authors , who have with all possible Diligence computed the yeares , from the Creation , untill Christ ; and yet there is in their Computations , above a hundred years difference : Judg you then , what the Consequence must be . Those of the Jewes that have turned Christians , as Hieronymus à Sancta Fide , Paulus à Sancta Maris , Lyranus , Brugensis , and others , which are followed by Georgius Venetus , Galatinus , Franciscus Georgius , and Steuchus , account from the Creation of the World , to the Nativity of our Saviour Christ , 3760 Paulus Forosemproniensis , 5201 Arnaldus Pontacus , 4088 Pererius , Bellarmine , and Baronius , 4022 Genebrard , 4090 Suarez , 4000 Ribera , 4095 Onuphrius Panvinius , 6310 Carolus Bovillus , 3989 Malvenda , 4133 Joseph Scaliger , 3948 Sixtus Senensis , Massaeus , and many others . 3962 Jo. Picus Mirandula , 3958 Peter Gallisard , 3964 Joannes Lucidus , and many others , 3960 Garardus Mercator , 3928 Jansenius , 3970 Paulus Palatius , 4000

Hence we may safely conclude , that neither the number of daies , nor yet of yeare passed since the Creation , can be exactly knowne , without some speciall Revelation ; notwithstanding the endeavours of the Learned Pererius to prove the contrary ; who , In Gon. lib. 1. taking occasion from these words of the Wise man , dies seculi quis dinumerat ? affirmeth , that he speaketh not here of the Yeares , but of the Daies : and that , though the number of These cannot be knowne , yet the Other may . Ergo , sayes he , after a long Discourse , Numerus annorum Munditeneri potest , dierum autem non potest . But he ought first to have reconciled these Authors among themselves ; and to shew , how they have erred in their Computations . And when all is done , the nearest that a man shall be able to come to the Truth , will perhaps be about Twenty five , or Thirty yeares , over , or under ; and no otherwise .

8. The 3. Object . The third Objection , brought by those , that will not admit the Jewes bookes to be read , seemes to have more Reason in it , then all the rest . For , if they be indeed full of scoffings against the Life of Him , who hath given Us Ours ; if they accuse his Actions , detest his Doctrine , and condemne his Memory , as ignominious ; in a word , if they are full of nothing but Blasphemies against Jesus Christ , who is he that could endure to read them ? And here Sixtus Senensis triumphs over his Enemies , and reckons up all the Impieties the Israelites were ever guilty of ; and there is scarcely any one kind of wickednesse , or villany , that he layes not to their charge . In a word , he numbers up , as well all the erroneous points of their Beliefe , as their Reproachfull speeches which they vomit up against the Sonne of God : so that one that had not read their bookes , and knowne the Truth of the businesse , would judge them to have been written rather by Divels , then by Men. But this Author , The Answer . ( who had not written against this Nation , but , as almost all others have done , meerely out of the hatred is generally borne , toward these Deicides , ) thought peradventure , that after the burning so many Jewish Libraries in Italy , and after that himselfe had beene an Eye-witnesse of Twelve Thousand Volumes burnt to Ashes at Cremona , he thought , I say , that after so rigorous an Inquisition , there could have been no more books left , by which wee might have been able to satisfie our selves , in the Truth of those things that are objected against the Jewes . But he had forgot to burne the writings of Galatinus too , or rather of Sebondus : ( for I shall make it appeare in another place , that Galatine was never the Author of that Learned Booke , intituled , de Arcanis Catholicae sidei : ) He had , I say , forgot to burne these Learned writings too , which doe make it clearely appeare , that the greatest part of those things that are written in this Particular , is false ; and prove , that the Blasphemies , which the Ancient Rabbins uttered against Jesus Christ , were not meant at all of Christ , our Redeemer , but of another Jesus , very far different from Ours . And this is so known a Truth , that the most furious among the Iewes dare not deny it , unlesse they deny their Talmud . So that this Confession being so much the more forcible , because it proceeds from the mouth of our Adversaries ; it quite overthrowes all that Senensis , and those of his Perswasion , have brought to the contrary . I will not say , but that the Later Rabbins doe more perversely handle the Controversy , which is betwixt Them and Us ; namely , Whether Jesus Christ be the true Messias , or not : and that , among the Heats of so weighty a Dispute , they doe sometimes speake irreverently of our sacred Mysteries : But , ( which is a very wonderfull thing , and which ought to convince all the enemies to the writings of these men ; ) among so great a number of Arguments that are brought against us , by R. David Kimchi , and R. Joseph Alboni , ( two Iewish Rabbins , which were both very learned , and very zealous for their owne Religion : ) you shall not find one Opprobrious speech uttered against Jesus Christ : as that he was a seditious person , ( as he was called in his life time , ) or a Magician , or an Impostor , or a Malefactor , or any other the like Blasphemous termes : notwithstanding there is scarcely any of our Christian Writers , that have written against the Iewes , which give them not very hard language . They dispute indeed , Whether the Gospel be a Law , or not : but not , Whether the Author of it were a Wicked Man , or no. Nay , on the contrary , they rather confesse him to have religiously kept all the Commandements of the Decalogue . They say indeed , that he was but meere Man , and not God : being blinded by the Confession , which this God of Love made of himselfe : Ego sum vermis , & non homo : but they doe not say , that he was a Wicked , Perfidious Person . They accuse his Apostles indeed of Ignorance , but not of Falsehood : as , when S. Paul saith , that the Israelites demanded a King of Samuel ; who gave them the sonne of Cis , being about the age of forty years ; whereas the Scripture seemes to say otherwise . As also , when Saint Stephen said , that those that went downe with Jacob into Aegypt , were seventy five soules in number ; whereas in Genesis it is said , they were but seventy in all . And so likewise in diverse other Passages , which have been , long since , often reconciled , and cleared of Errour . They deny indeed , that in the Eucharist , a Great Body , with all its parts , can possibly be in so small a Morsell : but they doe not say , that the Institution , and use of it in the Christian Church , is Diabolicall , as the Hereticks say . In a word , they deny indeed , that Jesus Christ is the true Messias ; but the doe not say , that his Doctrine is against God . Those that desire to be more fully satisfied in this Controversie , may have recourse to a Tract , written by Genebrard , against those two Learned Jewes above named . To conclude then , both against Senensis , and all of his Opinion ; I affirme , that the Ancient Rabbins are so farre from reproaching our Saviour Jesus Christ , as that , on the contrary , they allow of his Doctrine , and confirme the History , which is delivered us : as I doe clearly prove , in my Advertissement aux Doctes , touchant la necessite des langues Orientales , which I shall , God willing , put forth very shortly .

9. The 4. Object . I come now to the last objection , which is : that the Bookes of the Rabbines erre , in the Interpretation of the Law : and that being full of Vaine , and ridiculous , Traditions , and some that are dangerous too ; they ought not to be read by Christians , who are to seeke after nothing , but the true Traditions of Jesus Christ , and his Church .

I shall not take upon me to answer fully , and in every particular , to this Objection : since that it cannot be denied , but that the Rabbins doe erre sometimes , and that their Interpretations are sometimes wide enough of the matrer . But that therefore they must presently be burnt , or not read at all , is against all Sence , or Reason : for , otherwise , we were to proceed in the same manner against our selves , and must condemne our owne bookes also ; which are scarcely to be found , any of them , without their Errors : I speake even of those very bookes , that are of highest esteeme , and use , among us . So that if these must all be committed to the Flame , we should speedily see-o●r Libraries Empty ; and , those which shall come after us , to be left to a most profound ignorance . For , who knowes not , that the works of Tertullian favour the Sect of the Montanists , where he speaks of a new Paraclet , and a new Prophesie ; as also , where he condemnes Second Marriages ? If we but diligently peruse the Writings of all the rest of the Fathers , we shall find , that those of St. Cyprian maintain the Rebaptizing of such , as having abjured their Heresie , had been formerly baptized by Hereticks What Error is it , that the writings of the Learned Origen are not polluted with ? If any man out of Curiosity desire to see a Catalogue of them , he may have recourse to the Learned Epistle of St. Jerome , ad Avitum . Doth not St. Hilary seem to detract much from the merits of our Saviour Christ , when he maintaines , that his Sacred Body was not at all capable of Suffering ; and that Hunger , Thirst , Wearinesse , and the rest of Humane Infirmities , were not Naturall in him , but as the Schoole speaks , Absumptae ? Neither did Epiphanius fall into less Errors then these , when he writes , upon those words of Christ , Pater Major me est , that it was true also of his Divine Nature ; and that , in the garden of Olives , he spake not these words seriously ; Pater , si fieri potest , transeat à me Calix iste ; but onely by way of Dissimulation , to deceive the Devill . I passe by many things delivered by him , touching the death of our Saviour Christ , which the purity of Divinity cannot allow of : as also , when in his disputation against Aerius , he affirmes , that one of the Precepts left by the Apostles , was , that , during the six daies immediately before the Passeoyer , we must eat nothing but Bread , with Salt . St. Ambrose also , in his Allegories , in which he exceeds , is not alwayes blamelesse : for sometimes he lets fall such things , as are quite contradicting the sense of the Holy Scriptures . As , for example , speaking of St. Peter's sinne , he holds , that this Apostle denied not Jesus Christ as God , but onely as Man : as likewise , when he makes it Lawfull for a man , that hath put away his Wife by Divorce , to marry another woman , provided , she also had not been divorced . St. Jerome runs as farre into the other Extreame ; for , pleading for Virginity , against Jovinian , he doth so cry out against Marriage , that he makes it almost a sinne to marry : and goes on so far , as to account Second Marriages to be no other then meere Fornication , and a Trade of Bawdery . St. Augustine hath also had his many Errours : As , when he maintaines , that the Eucharist ought to be administred to little Children ; and that , if they dye without Baptisme , they are Damned . You may find many other Errors in the Writings of this Learned Father : But they are such , as we may truly call , Happy ones ; since that they gave occasion to the writing of that Excellent Book of his Retractations ; without which , a great part of the Learning of this most Knowing Father , had been concealed from us . I could proceed to reckon up some Errors of each of the rest of the Fathers , both Greek and Latine , for the proving of my Assertion : namely , that we have the same reason to forbeare the reading of them , that we have against the books of the Rabbins : so that , we should at length be reduced to this extremity , of having no other books , but only the Holy Scriptures . And yet neither could these passe , if we should rest only on the Bare Letter ; since there are some things found there , that seem contrary to Truth . Thus Cajetan hath observed , 2. Reg. C. 21. 1. Reg. C. 12. that in Kings 2. we read , Michol , instead of , Merob : as you may perceive , by comparing it with the First Book of the same History . And the Learned have observed , that in the New Testament , Math. 27. St. Matthew , forgetting himself , hath written Zachary , for , Jeremy : and St. Mark likewise , upon the same mistake , cites a passage out of Isaiah , Marc. 1. which is written in Malachi : and so likewise , when he sayes , our Saviour Christ was Crucified on the Third houre ; seeing that St. John saith , that he was but only condemned by Pilat , the Sixth houre . Ioan. 19. So likewise , where St. Luke saith , that Cainan was the Sonne of Arphaxad , Gen. 23. and Salec , the Sonne of Cainan , he contradicts the place in Genesis , where it is said , that Salec was not Arphaxad's Grandsonne , but his Sonne , no other Generation intervening betwixt these two . And when he sayes also , that the Cave , which Abraham bought , was in Sichem ; which was indeed in Hebron : Gee . 11. and that he bought it of the Sons of Emor , the Sonne of Sichem : whereas Moses sayes , it was , of Ephron the Hittite . And so likewise , when he sayes , that Emor was Sichem's Sonne , when as it is said in Genesis , Gen. 33. quite contrary ; that Emor was Sichem's Father , and not his Sonne . I shall not here undertake to justifie all these Passages : many great Personages , of former Ages , have already done it very happily : so that we cannot any longer , without manifest Injury , say , that there is any Errour at all in them . As for the Errors of the Fathers , I should rather think charitably of them , and say ; that , as St. Jerome complained in his Time , Ep. ad Pammac . & Ocean . that the Writings of Origen had been corrupted by some Impostor ; as St. Augustine likewise complaines , in those of St. Cyprian : so possibly , those of the other Fathers may have beene corrupted too . But this Excuse , which my Charity hath suggested to me , hinders not , but that we are to reject Their workes , such as now we have them , if we are not to read any of those , that have erred .

PART II. Of the TAlismanicall Sculpture of the Persians : or , the manner of making Figures , and Images , under certaine Constellations .

CHAP. III. That the Persians are unjustly blamed , concerning the Curiosities of their Magick , Sculpture , and Astrology . THE CONTENTS .

THe Evill Custome , of blaming the Ancients , is noted .

2. The Reasons brought against the Persians , and their Magick , examined , and found of no force . The errors of the Counterfeit Berosus , Dinon , Comestor , Genebrard , Pierius , and Venetus , concerning Zoroaster .

3. His Magick , what it was .

4. The strange Statues of Laban , and Micah , called Teraphim , perhaps allowed by God .

5. The Errors of Elias Levita , Aben-Esra , R. Eliezer , R. D. Chimchi , Cajetan , Sainctes , Vatablus , Clarius , Mercerus , Marinus , and Mr. Selden , concerning these Teraphim . The grosse conceit of Philo Judaeus , touching this Particular .

6. A Conjecture , touching these Statues , what they were : and an Answer to what may be objected against it .

7. Of certaine strange , Prodigious things , which have foretold Disasters , which have beene seen to come to passe ; and which doe yet forctell the same .

8. The Conclusion of all before delivered .

1. THere is nothing in the whole businesse of Learning , which astonishes mee more , then to see , how many of the most Excellent Wits of this our Age , make it their businesse , to find fault with the Ancients , and to load them with injurious speeches : as if this evill custom had now grown into a Maxime with them , that one can never passe for an Able man , nor appeare to be Any Body , without reprehending those which have gone before us , and from whose Learned writings we have derived the most Curious , and Choyse Points of Knowledge that we have . The Persians , or , if you please , the Babylonians , that bordered upon the River Euphrates , were the First , as Rabbins report , that found out the secret power of Figures . The wonders that have been effected by them , have been acknowledged by all the Ancients , and approved of throughout all Aegypt : in so much that , those , who were the first that have written of them , have maintained , that there was not any thing of more Excellency , and Admiration , within the compasse of the whole Universe : These first Writers have been seconded by all those that have come after them ; even down to Our owne Daies , and the Daies of our Fathers ; wherein we have at length seen this Secret condemned , and the Persians accused of Sorcery : so that , to the end I may free from suspicion , whatsoever I shall borrow from Themm , it will concern me to shew Their Innocence here , as I have already done for the Jewes their Neighbours : and shall ground my Defence of them , upon what I have found written , in the Preface of a certaine Persian Astrologer , translated into Hebrew by Rabbi Chomer , a Modern Author : and I shall adde to his Reasons , what other I shall be able to find , among the Writings of both Greeks , and Latines , to render them the more powerfull .

2. The Curiosities therefore of the Persians , that is to say , their Figures , and Magicke , are usually condemned , for foure Reasons . The first is , because they are said to have been derived from the most Wicked person , next to Cain , that ever was ; that is , from Cham , otherwie called Zoroaster . The second is , because the Learned men of this Nation acknowledged no other Deity , save that of the Heavens , and the Stars ; and , by consequence , their Doctrine must therefore necessarily be very Dangerous . The third is , that they teach the worshipping of Spirits , or Divels , that convey themselves into Statues . The fourth is , that they made certain Figures , and Images , from whence they received Benefits of all sorts , by the use of Witchcrafts , and Inchantments .

To the First of These , Hamahalzel , the Author of the Astrology above-named , answers in one word , and saies ; that the constant and unanimous tradition in Persia , is , that Zoroaster was so Good a Man , that the most Religious sort of people of that Country are daily conversant in the reading of a Pious Tract , that is said to have been of his Composing ; the Title whereof is , Memlecheti Halaal , that is to say , The Kingdome of God . But suppose , he was not the Author of this Book ; it is very false however , Vid. Bosium de hist. Grae. saith R. Chomer , that he was Cham , the sonne of Noah : and it is very Probable , which he sayes ; for if we inquire but after the Originall of this Fable , we shall find it to have had no other Author , but even the Counterfeit Berosus , that Annius hath foisted in upon the world . And that this is not the True Berosus , and therefore not to be believed , besides many other reasons that are brought to confirme it , this following is none of he worst ; namely , that he makes Mention as well of the Libyans , Almans , and Italians , as of the Chaldeans , Lib. 1. contr. Appion . Apolog. 19. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Lib. 19. c. 19. Lib 7. c. 37. Lib. 1. Chron. p. 51. Hist. Scholast. Gen. 39. Harm. mūd . cāt . 1. ton . 1. c. 8. Hierogl . 49. fol 354. Lib. 7.16 . & 30.1 . or Babylonians : whereas the True Berosus delivers the history only of these Last , in three bookes ; as you may observe out of Josephus , Tertullian , Clemens Alexandrinus , and Vitruvius . In a word , for a fuller satisfaction , that this is not that Berosus , to whom , Ob divinas praedictiones , saith Pliny , Athenienses publicè in Gymnasio , statuam inauratâ linguâ posuêre : you need but read the Censure that Gaspar Vazerius hath given of This Booke . This Forgery of Annius hath also lead Genebrard , and Comestor , into the same errour , of believing Zoroaster to be the same , that Cham. Georgius Venetus likewise , and Pierius wrong themselves very much , in maintaining , that he was no other , then the son of Cham , and Grand-sonne to Noah , and the same that is called in the holy Scriptures , Misraim . And indeed if it were so , how comes it to passe , that Pliny , speaking so often of him , makes no mention of it at all ? Hee saies indeed , that the same day he came into the world , he laughed ; and that his Braines beate so strongly , that if any laid their hand upon his head , this motion struck it back againe at the same instant : which was , saith he , a sign , that he would be a very Knowing man . but that he was either Cham , or the sonne of Cham , is more then Pliny had ever met with : and with him concurre-in opinion , the two Justins , St. Augustine , Epiphanius , and in a manner all the Fathers , that have made any mention of him . But suppose him , may some one say , to have been neither Cham , nor the sonne of Cham ; yet it cannot be denied , but that hee was a Magician , and a Sorcerer . If Naudaeus had not already Learnedly answered this Objection , I should in this place have examined it : but I shall now desire the Reader to see the Reasons he hath set downe , Cap. 8. in his Learned and exquisite Apology ; which may hereafter serve for a Pattern to all Demonographers . I confesse , that Wise Persian addicted himselfe to the Contemplation of the Starres ; but worship them he did not ; although Dinon , in Diogenes Laertius , endeavours to prove it , after a ridiculous manner . Dinon , saith he , in quinto Historiarum libro , Zoroastrem , ex interpretatione nominis sui , Astrorum asserit fuisse cultorem . I have turned over the Persian Dictionary , with all possible diligence ; and yet could not meet , neither with this word , nor any like it , that can signifie that which Dinon would have . Peradventure hee derived this Etymology partly from the Greeke , and partly from the Latine : but , who can hold laughing at it ?

3. To the second Reason Hamahalzel answers , that the Persians were so far from worshipping the Heavens , and the Starres ; that , on the contrary , they taught all men to acknowledge One God , by observing the just Motion of the Heavens , and the Starres : and , that if he were at all acknowledged by any of the Ancient Philosophers , it was , for the very same reason : as you may learne out of Manilius , Diogenes Laertius , Rosellus , and Picus Mirandula . Lib. 1. Lib. 2. Florid. In Trismeg . Heurnius addes , that this their Observing of the Starres was so Holy , that the First that addicted themeselves unto it , were therefore call'd , Magi , that is to say , Wise men : from whence the word , Magicke , is also descended ; which signifies only , a Perfect Knowledge of the Workes of God , and their Effects ; which appeare more visibly in these Celestiall Bodies ; by which the Magi understood , ( sayes Scaliger , ) that One , that was God , was to become man . Contr● Card. 327. Hâc Magiâ , saith he , Dominum Jesum fuisse promissum Regem cognoverunt Magi ; qui ad eum adorandum longissimis è regionibus profecti sunt . And that wee may not omit any thing , if this Magicke , by which men came to a full knowledge of the Heavens , and the Starres , were so black and damnable a piece of Knowledge , as it is given out to be ; why then did none of the Ancient Philophers ever condemne it ? or rather , why did they take such long Journeys upon them , for the attaining to this Knowledge ? It will be answered peradventure , that wee are as desirous to learne that which is evill , as that which is Good : Well , but all men of Learning have ever affirmed , that this Magicke was the Fountaine of all Good Doctrine . Animadverto ( saith Pliny , ) summam Literarum claritatem , gloriamque , ex hac scientiâ antiquitùs , & penès semper petitam . What can be more expressely said , in the defence of its Innocency ? As likewise , what he presently addes ; and which is knowne even to children : Pythagoras , Empedocles , Democritus , Plato , ad hanc discendam navigavêre ; exilijs veriùs , quàm perigrinationibus susceptis . Hanc reversi praedicavêre , hanc in Arcanis habuêre . And , to conclude , since all Antiquity commends the Affection of these Magi , which followed the strange star ; why then should their Doctrine be condemned ? Why did they not , out of thier zeale , fall downe and worship this Starre , In Dan. c. 13. Hist. Eccl l. 7. c. 8. Commēt . in Dionys. de situ orbis , Lib. 30. cpa. 1. Lib. 37 Lib. 22. Exercitat . 2. Num. 2. De regn. Pers. l. 2. En l'hist . des Lang. c. 49. Eclog. c. 7. which appeared more Bright , and Wonderfull then any of the rest ? but rather , on the contrary , onely followed it , as knowing well , that it was the Messenger of him , whom they afterwards worshipped in a Stable ? You may see this Truth , proved at large , by St. Jerome , Socrates , Eustathius , Agathias , Pliny , Ammianus Marcellinus , Casaubon , Brissonius , Duret , and Bullinger .

4. The third reason is refuted , saith Hamahalzel , in saying no more but this , that our adversaries cannot name one Persian Astrologer , that ever worshipped a Statue . They had indeed , saith he , certain Wonderfull Images , or Statues : but since they were such , as were allowed by the Aegyptian Law-maker , ( he meanes Moses , ) why might they not make use of them ? Now that they were allowed of , Jud. 17. appears by that of Micah , and his mother , who allotted two hundred pieces of silver to make one of : uae ●●ilit , ( saith the story , ) ducentos argenteos , & dedit eos Argentario , ut faceret ex eis sculptile , & conflatile ; & fecit Ephod , & Teraphim . Consecravi & vovi hoc argentum 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Laiehovae , Domino . Ib. Neither do we finde , that they were reproved by God for this ; no more then Laban was , for doing the like : but rather on the contrary , Nunc scio , quòd benefaciet mihi Deus , ( saith Micah , ) after that he had gotten him a Levite to be his Priest , and to have the charge of these Teraphim , or Statues : which are often called by the name of God ; either because they were consecrated unto him : or else , because there appeared in them the Wonderfull Effects of some Particular Residence of some Power , which served instead of Oracles . Quia dies multos , Ose. 3. v. 4. ( saith Hosea , ) Sedebunt filij Israel , sine Rege , & sine Principe , & sine sacrificio , & sine Altari , & sine Ephod , & sine Teraphim : that is , as if he had said : neither Ephod , nor Teraphim , shall give any answere .

5. And here we are to take notice of the Errors of diverse Authors , concerning these Teraphim ; and first , of Elias Levita ; In Thisbi . who reports , that they were made after this manner . The killed a man , that was the first borne , and wrung off his Head ; and having imbaulmed it , they placed it upon a plate of gold , on which was first written the name of the unclean Spirit , that they would call upon : and so , hanging it up against a wall , and placing Lampes , and Torches about it , they worshipped it . A very subtle Invention , this ; but something a dismall one ! And who can imagine the People of God ever guilty of it ? In Gen. 31. The conceit of Aben-Esra is altogether as false , though not so scandalous : for He sayes , that the Seraphim were certaine instruments made of Brasse , like Sun-dials ; by which they knew the particular Houre , and minute , that they were to practise their divination in . Rabbi Eliezer , surnamed 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Gadol , that is to say , the Great , in his book intituled , Impr. Ven. an. 1544. cap. 36. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Pirche Eliezer , i. e. Capitula R. Eliezer : is of opinion , that they were certaine Statues , made in forme of a man , under certaine Constellations ; whose influences , ( which they were capable of receiving , ) caused them to speake at some certaine houres , and give an answere to whatsoever was demanded of them . And the reason , saith he , why Ràchel stole away her father Labans Images , was ; for feare that Laban , having recourse to them , might learne which way Jacob , with his Family , had taken . G. Malmesburg . de Gost . Reg. Augl . l. 2 c. 10. Some Writers have affirmed , that the use of these Images hath beene sometimes practised , by one of the most pious Doctors , and most learned Bishops of our Church : But these are Fooleries . R. David Chimchi is also deceived , when he saies ; that these Teraphim were certaine Images , ( whose figure is yet unknown , ) by which the ancients were instructed concerning Future Events : being , as it were , like those Oracles , which oftentimes spake by the mouth of the Devill . This false opinion of his is taken up by Cardinal Caietan , Sanctes , Vatablus , Clarius , Selden , and Marinus , in his Arca Noae . Mercerus also goes along with the Streame of Interpreters , In Thesaur . Heb. and sayes , that these Images were , as the Household Gods of the Ancients : Ut Penates , saith he , & Lares sumpserim . Philo Judaeus is yet farther out of the way , then all the rest : for the account he gives of them is so Grosse a one , as that any , the most simple Old women would be able to judge it fit to be accounted Fabulous . For , speaking of the Story mentioned in the 17. of Judges , he sayes : that Micah made , of fine gold , and Silver , three Images of young Lads , and three Calves , and one Lion , one Dragon , and one Dove : So that if any one had a minde to know any secret concerning his Wife , he was to have recourse to the Image of the Dove , which answered his demands : if concerning his children , he went to the Boyes : if concerning Riches , to the Eagle : if concerning power and strength , to the Lion : if it any thing concerned sonnes , or Daughters , he went then to the Calves : and if it were about Length of Yeares , and Daies , he was to consult the Image of the Dragon . A very pretty Fiction , in truth . But leaving these people to their owne Ignorance , and Errors , we say , with St. Jerome , an Author more worthy of credit , In 1. Reg. 22. & Reg. 6.16 . in matters of the Old Testament , then any INterpreter what ever , either Greek , or Latine , that these Teraphim , were sacred Images belonging to the Priest . Teraphim , ( saith he , with Aquila , ) propriè appellantur 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , id est , figurae & simulachra , quae nos possumus , in praesenti duntaxat loco , Cherubim & Seraphim , sive alia , quae in Templi ornamenta fieri jussa sunt , dicere . This Opinion of his is so sound , and so true a one ; that hee must be no Rationall man , that preferres it not before any other . You have it also againe , expressed in other tearmes , in his Epistle ad Marcellam . In Teraphim , ( saith this Learned Father ) vel figuris , Ep. 130. varia opera , quae Teraphim vocantur , intelliguntur , &c. Juxta igitur hunc sensum & Micha , cum veste Sacerdotali , caetera quoque , quae ad Sacerdotalia pertinent ornamenta , per Teraphim fecisse monstratur .

6. Now seeing that the Images of Seraphims , or Cherubins , are by a Generall nare called Teraphim ; who can accue the Eastren people of Sorcery , for using them , any more then Laban , who did the like ? Certainly the Holy Scriptures , which reprove so sharply all manner of Vice , ( as we haye already said , ) never reproves Him at all for doing it : neither is it at all credible , that Jacob would have served an Idolater so long a time , and at length marry his Daughters too . It may be also probably conjectured , that David made use of these Images ; seeing that it is storied , that his Wife Michal Tulit Teraphim , & posuit eum super Lectum ; using this subtle Devise , to ecure her Husbands life . If so be that Michal her elfe onely made use of it , though an unlawfull thing ; Why did David then suffer it ? Or why was it not at all reproved by God ? If it be objected , that Jacob commanded all his Houshold , to put away all the strange Gods ; Abijcite ( saith he ) Deos alienos : and that He himself also hid them in a pit , covering them with Earth , under a Turpentine tree : I answer , that there is nothing more cleare , then that he there speaks of the Houshold Gods of Gold and Silver , which his Sons took from the Sichemites , as a rich booty , when they spoiled and ransacked their City , for having ravished their Sister : Omnia Vastantes , Gen. 34. quae in domibus , & in agro erant . And that this is so , appeares by this ; that though this blessed Patriarch had beene so long a time sojourning in this Country ; yet he never made any mention at all of False Gods , till the time of this Pillaging of the Canaaites , who were a People given to all manner of Idolatry : which was the reason , ( say the most Learned of the Rabbins , ) that Abraham made his Servant sweare unto him , not to take a Wife for his Sonne Isaack out of This People : Adjuro te ( saith he ) per Dominum Coeli & Terrae , ut non accipias Uxorem filio meo de filiabus Chananaeorum : because he knew that they were Idolaters . The same Charge did Isaack give his Son Jacob. Hamahalzel therefore concludes with this Truth ; that certainly , in the time of these Patriarchs , there were some certaine wonderfull Images , or Statues , by which God made known his Will to his People . Those that shall have the happinesse to see the Tract , which MOnacaeus saies , he hath written of this Subject ; will be ready to confesse , that they are not Dreames , which are here delivered by this Persian Author of ours . If it be demanded ; why then did not Moes make a particular description of thee Images ? I answer , that this Wife Law-giver , knowing how extreamly inclined to Idolatry , the People , which he conducted , was ; makes no other mention of them , save only in passage : being unwilling to forget them wholy , lest any thing of the History should have been left out .

7. I doe the more boldly propose this Doctrine , after this Persian Writer ; because I see , that in all Ages , God hath made known his Wonders , and what ever Accident of Importance was to happen , throughout the Universe , by some Sensible thing ; and will yet doe the same hereafter , when he shall come to judge the Quick and the Dead ; giving a Signe of his Comming , by the Falling of the Stars , and the Darkening of the Sun and Moon , and by a Deep Astonishment cast upon all Mortals . If you please but to look back upon all Ages past , you shall not find any one , ( where according to this Truth ) some new Prodigie did not foreshew the Good , or the Evill Accidents , that were to come . Thus we see , that a little before the time that Xerxes covered the Earth , with his Million of men , there appeared horrible and dreadfull Meteors , as Presages of the Evils that afterward happened : as there did likewise in the time of Attila , who was called Flagellum Dei . And , to goe higher , was not poore Jerusalem forewarned of her Approaching Miserie , which made her the most wretched of all Cities , by many the like Prodigies ? For there was often seen , in the Aire , Armies of men in battell array , seeming to be ready to charge each other : and one day , at the Feast of Pentecost , the High Priest entring into the Temple , to offer the Usuall Sacrifices , which God regarded now no more ; there was heard a Suddaine Noise , and a Voice immediately following it , which said : 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Naavour Mizeh , Let us depan hence . I shall not speake of the Brazen Gate which opened of it selfe , without being touched by any body : and all the other Prodigies , which are spoken of by Josephus . Appian hath reckoned up , what miraculous things were een , and heard , before the breaking out of the Civill Wars ; as namely , Fearfull Voices ; and , strange running up and downe of Horses , which no body could see . Pliny hath likewise set down those , that were heard in the same manner , before the Cymbrian War ; and among the rest , diverse Voices that were heard from Heaven , and dreadfull Alarmes , sounded by certaine terrible Trumpets . Before the Lacedemonians were overthrowne , at the Battell of Leuctra , the Armes , in the Temple were heard to make a noise of their owne accord : and about the same time , at Thebes , the Gates of the Temple of Hercules opened of themselves , without any man touching them ; and the Armes that hung against the wall , Lib. de Divin . Vid. Val. Max. l. 1. c. 6. Caes . l. 1. de bel . ciu . Fael . Malleol . de Nob. c. 30. Peucer . de praecip . Divinat . Gen. Cypr. Leovitius de Conjunct . mag. Lavater . de spectr . part 1. c. 16. & 17. were found cast on the ground ( as cicero reports the story ) not without the great Astonishment of the beholders . At the time that Miltiades went against the Persians , diverse strange sights foreshewed , what the Event would be : and , that I may trouble my selfe in reckoning up these Wonders no longer , you may have recourse to Livy ; who , for having beene so copious in his stories of this nature , is thought fit , by some Authors , to be stiled , a Tragedian , rather then an HIstorian . If we come downe to the Ages , not so far removed from our Owne ; we shall find , that in the Reigne of Theodosius , there appeared a Starre shooting forth beames in the shape of a sword : and in the time of Sultan Selim , an infinite number of Crosses appeared , shining in the Aire ; which foreshewed the Losse he afterward received by the Christians . And who knowes not , that the Emperour Pertinax was forewarned of his death , three dayes before , by a certaine Vision that he saw in a pond , that seemed to threaten him with a drawne Sword in his hand ? That certaine Spirits foretold the death of Constans sonne to CONSTANTINE the Great ! That Alexander 3. King of the Scots , was likewise advertised of his , by a Spectre , that danced publiquely with him in a Maske ! Th●● another sad , ghastly , leane , disfigured Ghost foretold Julian the Apostate , and the Emperour Tacitus , Theirs : Tha tthe Emperour Henry III. was forewarned of his , by a Vision , in the shape of a HOrseman , who seemed to make his Horse bound , and curvet ; and also by two other , that fought a Duel in the Base Court of a Palace in Millaine ? The like to these , you may see described by Virgil , Georgic . l. 1.

Armorum sonitum toto Germania caelo Audijt , insolitis tremuerunt motibus Alpes . Vox quoque per lucos vulgò exaudita silentes INgens ; et simulachra , modis pallentia miris , Visa sub obscurum noctis : pecudésque locuta .

And without borrowing Examples abroad , Cardan assures us ; that in the City Parma , there is a certain Noble Family , out of which when any one is to dye , there is alwaies an Old , strange , unknown Woman seen , sitting in the Hall , in the Chimney-corner ; and this so certainly , that it never failes . And even in Our Dais , there is to be seen at avila , a Wonderfull Bell , that , when any disaster is to befal Christendome , sometime before it happens , is heard to sound , without any body touching it . The Authors which affirme , that they have knowne this of their owne Experience , are of such Integrity , as that we cannot but believe them ? and This Miracle was seene by Ten Thousand , a little before the Overthrow given to the Granatins . But what shall we say to this Prodigious thing , which the Executioners of Justice upon Malefactors ( whom wee cannot name , without horror ) find to be true too often : namely , that when any Malector is to be delivered into their hands , the Sword , or Fauchion , that they are wont to use in this businesse , removes it selfe , no man comming so much as neare it ; as it is at large discoursed of , by Lavaterus , in his book de Spectris , and Natalis Taillepied , Part 1. cap. 17. in his Treatise De l' Apparition des Esprits ? Wee may here adde that direfull Massacre of the Huguenots , on St. Bartholomew's day ; which was foretold by the White-Thorne , that blossomed the night before . Besides , it is observed , that if , on Michaelmas day , which is the 29. of September , there be found a certain little Worme in the Oake-apple ; the yeare will then certainely be very pleasant , and seasonable : if there be found a Spider , it will be a barren yeare , and there will be great scarsity of all things : if a Fly , it is a signe of a moderate season : if there be nothing at all found in it , it is a signe that very sore diseases shall reigne all that yeare . Sometimes also God lets us know , what shall come to passe , by some inward signe , either in Sleeping , or Waking . Loc. citat . So Camerarius affirmes , that some people have an Apprehension , and knowledg , of the Death of their Friends , and Kindred either before , or after they are dead , by a certaine strange , and unusuall Restlesnesse within themselves , though they be a Thousand Leagues off . My mother , Lucrece de Bermond , when shee was living , had some such signe alwaies given her : for there never dyed any of our Kindred , but , a little before , shee dreamt either of Haire , or of Egges , or of Teeth , all mingled together with Earth ; and this signe was an infallible one : and I my selfe , when I had heard her say she had any such Dreame , observed the Event alwayes to follow .

8. My purpose is not to make this Volume swell , by reckoning up all these examples : one only of them would have been sufficient ▪ to the Learned , to have confirmed the Truth of what I have delivered : and in adding more , I doe it but the more powerfully to enforce the Induction , upon the spirits of those Obstinate Men , that will hardly be induced to the beliefe of the truth of this my Assertion . I shall therefore draw this Conclusion , from all that which I before delivered ; that , seeing , that God hath formerly Miraculously foreshewed , and doth still , at this very day , foreshew , by diverse signes , and in very many things , what Events shall follow : he may then as well have shewed it heretofore , by One only , Particular Meanes : such , peradventure , as was that of Laban's Images , which wee may probably guesse , to have been the Teraphim , spoken of by Hosea . And then , if the Ancient Persians , as Zoroaster , Loc. citat . having kept themselves to the use of one kind only of these Figures ; following the Example of the First Fathers , who inhabited their Country ; are they presently to be condemned , as Magicians ? This is all one , as if we should accuse of Sorcery all those , that , by the sounding of the Bell at Avila , or any other the like Prodigy , conclude that some Calamity is to follow .

The Last Reason , for which the Persian Magicians are condemned , is thus answered by Hamahalzel . I deny not ( saith he ) but that our Ancient Astrologers did make certain Images , under such and such Constellations , both of Gold , Silver , Wood , Waxe , Earth , and Stone ; from the use of which , they did alsoreape much benefit . But , that it was either by way of Enchantments , or Witch-craft ; there is no man will ever be able to prove . These are his very words , translated : So that it now remaines , that wee set downe , how , or in what manner , the Vertue of these Images could be Naturall : which I shall endeavour to doe , after I have first shewed , how our Moderne Philosophers have erred , in this Particular .

CHAP. IV. That for want of understanding Aristotle aright , men have condemned the Power of Figures ; and concluded very many things , both against this Philosopher , and against all sound Philosophy . THE CONTENTS .

1. ERrors in Learning , caused by the Ignorance of the Languages .

2. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 signifies Specimen , and not Species .

3. The reading of 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , provel to be false .

4. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , ill translated ; and hence the Question of Universals , not understood .

5. The improper translating of 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 .

6. The Errors committed in these words , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , & 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 & 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . The correcting of 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 rejected , against Cicero .

7. It is falsly concluded out of Aristotle , that Fire is moist ; agaiust du Villon .

8. That Aristotle is abused by Interpreters , by reason of their not understanding the force of the word 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ; and by reading 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , instead of 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 .

9. The false Interpretation of the word 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 : given by Stapulensis .

10. The word 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , rightly understood , condemneth those that deny the power of Figures . The proofe of This at large .

1. THe Ignorance of the Languages hath been the Occasion of so many Errors , not only in Learning , but even in Religion too ; that it is not without cause , that Learned men complaine hereof . For what can be imagined more ridiculous , then for a man , not knowing the force of the word 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Rachaiah , which signifies no more but the Aire , or the Extent of any thing , ) to fancy a Christalline Heaven ? From this passage : Divisit aquas quae subter Firmamention , ab ijs quae super Firmamen ●um sunt , & aquae omnes quae super Caelos suut : it hath been concluded , either that there were waters above the Heavens , or else that there were certaine Christalline Heavens . What Grosser Conceit can there be , then , for want of understanding the Equivocall meaning of the word 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Keren , which signifies both a Horne , and Light , or Brightnesse , to paint Moses with Hornes ; which hath beene the cause of great astonishment , among many Christians , and of Laughter to the Jewes , and Arabians ? But my purpose here , is not to shew , what Abuses are crept into our Religion , meerly for want of the knowledge of the Hebrew , or the Holy Tongue , as we usually call it : I have discoursed at large elsewhere upon this Particular ; and those that desire more full satisfaction herein , may have recourse to my Book intitled , Advis aux Doctes , touchant la necessitè des langues Orientales . I shall only at present shew some of those severall Errors , with which our Books are full , only for want of understanding the Text of Aristotle aright .

2. And of these I have heretofore observed above a Thousand : but , because I would avoid Tediousnesse , I shall bring in only some few ; and that , only to make it appeare , that Figures are condemned without cause : and that many Conclusions are deduced , which Sound Argumentation could not beare . In Isag . Porph. Thus , ( to begin our Enumeration , ) all Interpreters have rendred the Greek word 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Species ; whereas it ought to be rendered Specimen . For it cannot be denied , but that 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 signifies the Species , or Sampler ; and 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , the Copy , or Extract : unlesse we should give Plato the lye , who alwayes takes 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 in this sense ; as if we should interpret it , in our Language , The Copy of the Great Patterne , or Sampler .

3. Next , it is a manner of speaking , very frequent with Plato ; that when he speaks of the Idea of a Man , or of a Horse , he saies , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 : which almost all Interpreters have corrected , though very falsly , and read 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , &c. For the Idea of a Man is properly called 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ; on the contrary , every particular man may be called 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 : as in Latine , every Particular man may be called , Ipse homo ; but when we would expresse the Idea , we cannot doe it , but in these Termes , Ipsi Homo , ipsi Equus , ipsi Coelum , &c. If I wrote to all sorts of men indifferently , I should explaine my selfe more fully in this particular : but seeing I write not , but to the Learned only ; I may presume of their understanding me sufficiently , in two words .

4. Another Error , that is committed in t the Interpreting of Aristotle , is in the word 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , the sense whereof is usually expressed thus : Utrùm Universalia cadant in rerum naturam ? Namely , Whether there be any Universals in the World , or not ? whereas they should rather say , Utrùm realiter subsistant ? or else ; Utrùm sint realia ? that is to say , whether they have an existence reall , and of themselves ; or not . There being no small difference betwixt these two Propositions ; Utrum universalia existant ? and , Vtrum subsistant per se ? which was the Opinion of Plato . And upon the same subject , there is likewise another Error committed in these words : Vtrum Vniversalia in nudis tantum conceptionibus posita sint ● Vtrumsint secundum intentionaliter ; sive per solam cogitationèmentis ? 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 : which is rendered ; whether Universals have their being onely in Little thoughts . Whereas in sound Philosophy , and according to the Text , it should have been proposed in these words : whether Universals exist only by the Reflection of the understanding ? Which is said to be , a Fine , Small Thought : and so the question is , An sint realiter , aut per Intellectum ? And we are to note , that 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , is very properly rendred , Small Thoughts ; or Conceptions ; because the second Thoughts are Lesser , and Finer then the First .

5. Interpreters have likewise rendered the Greek word 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Avulsa , et distracta : as if we were not to seek after the Propriety of language in all things ; and discoursing of a Philosophicall point , were not to handle it in Philosophicall Termes . Who can then imagine otherwise , but that this Greek word 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , should be rendered in Latine , Abstracta ; and that so much the more happily too , in that it is a Terme so frequent both among Philosophers , and Divines ? Adde to the Former , this other Error also ; that the Common sort of Philosophers say , that , Accidens dicitur in Quale : whereas Porphyrius affirmes , that it is not onely spoken in Quale , but in 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Qomodo se res habet . Isay . c. 10. Certainly it would shew very strangely , if when it is demanded , Qualis est Imperator ? What manner of man is the Emperor ? it should be answered ; Bene se habet : He is in very good health . Neither is there any Language in the world , that can beare this construction .

6. Againe , where Aristotle , in the beginning of his Predicaments , and elsewhere , sayes , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , the Interpreters generally render it , though extreamly ill , Ratio substantiae : for , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 signifies , Essentia ; so that they ought to have said ; Ratio Essentiae , that is , The reason of the Essence , or , The Definition ; which is the true , and onely Reason of every thing ; and the Learned know , that the substance onely of any thing is not defined , but the Essence of it . This Excellent Philosopher hath another manner of Phrase , which we frequently meet with , in his writings , which is ; 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , which is alwayes translated , Quod quid erat esse ; but so Obscurely , that , besides that it is no very good Latine , it is a translation that was never yet understood by any man . It is therefore an intollerable Oversight , that is here committed in the Greek Text , in not taking this Verbe of the infinitive Mood , ( especially where the Article is expressely added to it , ) for a Noune substantive . So that I appeal to all Learned men , whether these Greek words ought not rather to be rendered thus : Quid est Essentia ? for 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , is as much as , Essentia ; and 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Quid est ? And although that 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , signifies erat ; this manner of speaking is notwithstanding very Elegant , to use the Preterimperfect Tense , for the Present : in like manner , as in French we may use the Infinitive Mood , with an Article , instead of a substantive , thus : Ce que est l' Estre de la chose : That which is the Essence of the Thing . It is also a very considerable Error which is comitted in these two words , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , & 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , which are used by the Philosopher in the sixt of his Moralls ; for , almost all our Moderne Philosophers confound them : and because that each of them may signifie both Agere , and Facere , this Conclusion is drawn from thence , namely , Artes esse Practicas : Notwithstanding that Aristotle teacheth us expressely , that 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 is used onely , in discoursing of Morall Actions , Lib 6. Moral . of Vertues , or Vices . In the same chapter , you may observe also another Error our Philosophers are fallen into ; who thinke , that 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 signifies onely , an Exterior , sensible Work : whereas Aristotle himselfe sayes , that , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 is onely to do some Worke , that hath an Externall End . Neither is this Error lesse remarkeable , 2. de Anim. that whereas he sayes 2. de Anima , that the soule is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ; Cicero , and a great number of others have corrected it , and read 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ; that is as much as to say , that the soule is , A Continuall motion : which is False . For the Soule is not this Continuall motion , but onely , The Perfection from whence this Motion proceeds : and this is the meaning of the Word , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 .

7. And now of late , another new Error , as great as any of the rest , is sprung up , from the misunderstanding of another Text of Aristotle ; and it is grounded on the Word 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . For whereas Aristotle , 4. Met. c. 4. in the Cap. 4. lib. 4. Meteor , sayes , Humidum facillimè alieno termino terminari , or is , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 : there are some , that conclude from hence , that Fire is moist , because it is Easily bounded by another Thing . The discourse intitled , Les Theses Curieuses , published some yeares since by one that was a souldier of Provence in France , and besides , an Excellent Philosopher , hath sufficiently confuted this Position . We say therefore only here , that which is most true ; namely , that where Aristotle useth the word , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , which Interpreters render , Perfacilè ; it should be translated , Naturaliter . Now that Fire cannot Naturally be Terminated by Another thing , is most certainly proved by the experience of Canons , and other Fire-Engines : for the Fire being shut up , or Terminated by them , either breaks them in pieces , or is broken it selfe . So true it is , that one onely word , mis-understood , is oftentimes the cause of the deducing of most Absurd Consequences .

8. Let us now returne backe againe to his Morals , Mor. c. 4. et Isago . c. de differentia . where , as in divers other places , we meet with the word , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , which is usually translated , Deus , or Dij : doing hereby no small Injury to Aristotle , in making him seem guilty of Admitting a Composition in God . But , what man of sense is there , that sees not ; that , according to the meaning of this Knowing Genius of Nature , the word 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , should be rendered , Angeli , or Spiritus ; or else , Mentes , or Intelligentiae ? And this is plain , because that in his Physic . lib. 1. and else-where , hee expressely saies ; that the nature of God admits not of any Composition : but that Angels indeed are compounded of a Spirit , and a Coelestiall Body ; according to the Opinion of the Platonists : or rather , as the Peripateticks will have it , Ex genere , & differentia : which is most true . Now whereas he saies , in the Chapter de Differentia , that 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 is compounded of Parts ; and , that he is in the Predicament of Substance ; I leave it to any man to judge , whether , or no , he speaks not there expressely of the Angels . Out of this Errour , have sprung two other ; which gave occasion to the Ancient Christians , to condemne this Philosopher ; saying first , that hee affirmed , that God was , Animal : But they mistooke the place in Aristotle ; and instead of reading 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , that is to say , Vivens ; they read 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Animal . The First of these two Appellations is most proper to God ; but the other is so farre from the Truth , that it never entered so much as into the Thought of this Excellent Philosopher ; who utterly denied , that there was any Composition in God ( as wee have already sayd : ) especially , that of Animal ; as you may see in the First of his Politickes ; Polit. 1. where he disdains all those , that attribute to God , the Form of a Man . The Other Error proceeds , from their not understanding the Force of the Greek word used by Aristotle , when they say , that Aristotle conceived , that he had demonstrated the World to have been from all Eternity ; which is very far from the Truth . For he affirmes , Lib. 1. Prior. cap. 4. that to make a Proposition to be Demonstrative , it is necessary that it be 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , that is to say , perse , of it selfe . Now , in his Metaphysicks , and in the Eighth book of his Physicks , he demonstrates , that , Existence of it selfe , is onely proper to God . Judge you then , what must be the Consequence from hence . Besides , if any man but examine the Writings of this Philosopher throughout , and his manner of using this Terme , per se ; he will find , that the Worlds Existence is not a Proposition per se .

9. I shall adde , to these Observations , only one more , 7 Politic . c. 2. which is , that where Aristotle in his Politicks saies , that in Ancient times they were wont to give Warriers so many Lilyes , as they had obtained Victories , Stapulensis , to the great Disparagement of the Antiquity of the Armes of France , instead of 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Lilyes , corrects the Text , and reads 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Rings , Contra ( as he saies himselfe ) antiquam interpretationem . But seeing that 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 was the Old Word , by his owne confession , let any man judge , whether this Capriccio of his be to be endured , or not .

Let us now see whether the Judgment of the world hath been more upright in this Particular Point we now treat of ; and whether our Modern Philosophers have had any good ground for their endeavouring to overthrow the power of Figures , which all the Ancients allowed them , or not .

They therefore first of all urge this Maxime , which is indeed generally received by all Learned men ; namely that , Quantitas per se non agit : Quantity , of it selfe , is a Dead Thing , and Workes not at all . Thus a stone takes no care to move it selfe ; unlesse some body else move it : Otherwise Aristotle had not fled to his Intelligences , to give motion to the Heavens . We confesse therefore , that Quantity of it selfe , Operates not at all : but , to proceed in the syllogisme , and conclude , that , Figure is Quantity ; is such a thing , as Philosophy will never endure . I must therefore necessarily lay downe this Position , ( without troubling my selfe to prove it , ) that Figure is a Quality , and not Quantity : and this being presupposed , I shall examine , whether it hath any Power to Operate at all , or not .

The Conclusion which I shall here lay downe , and on which the whole discourse , contained in the two next Chapters shall move , is this : That Figures , of themselves , Operate not at all : but being applyed , or if they be Modificative , ( as the School speaks , ) they may doe something . And this is the sense of Aristotle , which none of his Interpreters hath hitherto had the good Fortune to apprehend . Let us see what himselfe saies , and what his manner of speaking is , on this Particular .

10. There is nothing that more powerfully confutes those , that maintain , that these Figures are of no force at all , then the Greeke Text it selfe , ( if but rightly understood , ) where this Philosopher speaks of Quality : for , he calls it 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , that is to say , Facultatem , seu facilitatem faciendi : the word comming from 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , which signifies , Facere , to doe . And Aristotle himselfe saies , that , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , renders us , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ; that is to say , Apt to doe , or effect something : or , as the Learned interpret it , Activos , & Effectivos : for which reason , Poets are also called 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Factores Fabularum .

Seeing therefore that there are Four Kinds of Quality : Habitus , & Dispositio : Patibilis qualitas , & Passio : Potentia Naturalis , & Impotentia : Forma , & Figura : and that it is most certaine , that the rest of these are properly said to Operate , or as the Philosophers speake , ad agendum conducunt : as for example , a Habitude of Singing , a Disposition to Leaping ; and so of the rest : which the Reader may better understand , by the Table following ; which cannot so conveniently be translated into our Language .

Habitus & Dispositio : ut Canendi . Habitus & Dispositio : ut Saltandi . Patibilis Qualitas & Passio : ut Calor . Patibilis Qualitas & Passio : ut Ira. Potentia naturalis , & Impotentia : ut Risibilitas . Potentia naturalis , & Impotentia : ut Debilitas ad ridendum .

Why should Men go about to deprive Figure , of this Propriety , and make it lesse Able and Apt to operate , then the other Kinds of Quality are ? And what reason can there then be given , why it should be called , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 : that is to say , that it is , Effectrix ? In earnest , I cannot see what other reason can be given . Besides , it is most certaine , that a square piece of Wood , is not so Apt for Motion , as a Round : and a Blunt piece of Iron will not pierce so easily , as a Sharp one will doe . It is the Figure therefore , that makes the one of these Apt to rowle about , and the other to penetrate : and if the share of a Plough were made round , in form of a bowle , it would never enter the ground . A thousand other Instances might be brought , out of the Mechanicks .

CHAP. V. The power of Artificiall Images is proved , by that of those that are found Naturally imprinted on Stones , and Plants , commonly called , Gamahe , or Camaicu , and Signatures . THE CONTENTS .

1. THe Division of Naturall Figures , or Images . Gamahe , or Camaieu , drawne peradventure from the Hebrew word 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Chemaiah .

2. Of diverse rare Gamahes , or Stones Painted Naturally : and why they are more frequently found in Hot Countries , then in Cold.

3. Of other Curious Gamahes not painted , mentioned by Pliny , Nider , Gesner , Goropius Becanus , Thevet , and M. de Breves . A new Observation , on the Bones of Giants .

4. Of Gamahes that are Ingraven : and whether those places , where ever any Fish shells are found , have been covered with water , or not .

5. Certaine admirable Figures , and Signatures , that are found in all the parts of Plants . Many Choyce Inquiries proposed , on this subject .

6. The power of these Figures proved : and the Objections answered , that are brought against it .

7. The Secret discovered , why a Scorpion , applied to the Wound made by a Scorpions sting , should not hurt , rather then cure it .

8. Of the Figures of Plants , that represent all the parts of the Body of a Man ; and , that cure the same , when Ill-affected .

9. The Formes of all things admirably preserved , in their Ashes .

10. The Ghosts of Dead Folkes , that appeare in Church-yards , and after great slaughter of Armies , whence they proceed . Certaine Choyce Questions proposed , touching this Argument .

11. A New Reason given , of the Raining of Frogs , which hath sometimes happened .

12. Of Figures that are found in living Creatures ; and what power they have .

WHen I consider the wonderfull Effects that are found , not onely in Plants , and in the most stupid of Living Creatures ; but also even in stones , and the most rude , and unpolished Flints that are found : I confesse I find my selfe very much inclined to the beliefe of that , which our Halfe-brained smatterers in Learning account Ridiculous , and Fabulous . For , who would ever have thought , that besides those many Wonders , which have been discovered to be in the Load-stone , but in the daies of our Grandfathers , there should yet in Our Time also be found out This , in a certaine kind of Load-stone , which is of a Mixt Colour , betwixt white and blacke , and something resembling that of Iron ; that , if a Knife , or Needle be touched with it , it will cut , and enter into a man's body , without the least sense of paine at all ? Which hath given occasion to a very Learned man , who himselfe also had tried the Experiment , to say ; that our Mountebanks , Card. de subtil . l. 6.7 . which we see to cut , and flash themselves upon their Stages in such manner , without the least change of countenance , doe make use of this Experiment . But my purpose here is not , to set downe indifferently , what ever wonderfull effects there are found , in Stones , and in Plants : Their severall Figures , the power whereof we now undertake , is the only subject , which at present I have proposed to my selfe . It is necessary therefore , for the avoyding of all Equivocation , that I make a Division of these Figures ; their Generall name being already known .

1. They are therefore either Naturall , Accidentall , or Artificiall : of which , this Last sort shall be the subject of the Ensuing Chapter , and the two Former Kinds , of This. Now , both the Naturall , and Accidentall , as they are of three sorts ; that is , Imbossed , or rising up ; hollowed , or Naturally ingraven ; and only Painted : so are they found also in three sorts of things ; namely , in Stones chiefely , in Plants , and in Living Creatures : which neither Albertus , nor Camillus have observed . Now there is this Difference betwixt the Naturall , and the Accidentall : that these Later ( say Writers ) are not made to any End Proposed ; whereas , on the Contrary , those other are never produced without some Reason , or other . The Accidental are produced after some such manner , as was that Act of the Painter ; who , being not able to expresse , to his mind , the Foaming of a Horse , in a fury threw his Spung at his Piece , with a purpose utterly to deface it : but it so happened , that , what his Pencill could not doe , his Spunge performed so rarely , that it was impossible for any hand to mend it . This Foame then was made , without any Intention of the Painter to make it . But if I should say , there is no such matter , in the Works of Nature ; I should say nothing , but what were Justifiable . For , if we are taught even by Divinity it selfe , and Reason also confirmes it ; that there is a Certaine Providence , which leads on all things to their End ; and which makes nothing , but to some purpose : why should we then ascribe to Fortune , any thing that causeth us to admire the Power of God ; and , to impute to Chance , things that are of greatest Admiration ? seeing that , among so many Leaves that are found in a Forest , there is not one of them falls , without the Will and Pleasure of Him , that created them . But suppose we should admit , that there are some Figures Accidentall : we shall notwithstanding endeavour to prove the power of a good number of such , as must needs be confest to be Naturall . Let us now in Order consider , both the one , and the other .

We have already said , that they are found in three sorts of things ; in Stones , in Plants , and in Living Creatures . Those that are found in Stones , are called Gamahes ; a word derived , in my opinion , from Camaïeu ; by which name , in France , they call all Figured Agats : so that from this Particular name , there is now made a Generall Appellation , serving to expresse all sorts of Figured Stones . To give an account now of this word , and to tell whence it is Originally descended , is something a difficult thing : no one Author that I have met with , having resolved this Doubt , or indeed so much as proposed it : only this one thing I do assuredly know , that it is no French word , but a Stranger . And I have sometimes thought ; that , as the Jewes , who lived a long time in France , have left us many of their Words ; ( as I prove elsewhere : ) Advis sur les Langues . they might peradventure have left us this also : and this Conjecture seemes the more probable , in that this People traficks much in precious Stones . Now the word 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Chamaieu , may have beene corrupted from 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Chemaija , which signifies , As the Waters of God : because that you shall see some Agats streaked in such manner , as that they perfectly represent the Figure of Waters : and the word , God , is here added , according to an Idiotisme , frequent in the Hebrew Tongue ; which , when it is to speak of any thing of Excellence , usually addes this Holy Name after it . Thus , speaking of a pleasant Garden , it calls it , Paradisus Domini : of a great Army , Exercitus Domini : of tall Cedars , Cedri Dei : of high Mountaines , Montes Dei : and so of the rest . The Figures then , which are represented on Stones , are , as we have formerly said , of Three sorts also : either Painted , Embossed , or Ingraven .

2. The Paitned ones are of two sorts ; either Coloured , or without Colour : the Coloured , are all such as are found on Agats ; such as was that of King pyrrhus , where the Nine Muses , richly apparrelled , were represented dancing , with Apollo in the midst of them , playing upon a Harp . Cardan cannot believe , that this Figure could ever be so exactly drawne , Card. de Subt. 1.7 . by meere Accident : but rather is of opinion , that it was made after this manner . Some Painter , ( saies he ) had , long before , pictured , upon a piece of Marble , Apollo amidst the Muses , and afterward , either by Chance , or upon set Purpose , this Picture being buried in the ground , in some place where Agates were generated ; the Marble was turned into Agate , and yet still retained the very same Lineaments , which had beene formerly drawne upon it . A very pleasant Conceit , this ! But what would he have said , if he had seen that which M. de Breves hath observed , in his Voyages into the Levant , of a Crucifixe represented Naturally , on a Marble Stone ? I have seene ( saith this great Inquirer after Curiosities , ) another the like Wonder at St. George's in Venice ; En scs Relations fol. 137. where the Figure of a Crucifixe was represented upon a Marble Stone ; but with so much Life , as that you might there plainly distinguish the Nailes , the Wounds , the Drops of Bloud , in a word , all the particulars , that the most curious painter would have expressed . This Crucifixe now ( according to Cardan ) must needs have beene drawne upon some other kind of Stone , which was afterwards converted into Marble ; which is very ridiculous : or suppose , that this was not some other Stone turned into Marble ; but that it had , by some Extraordinary Meanes , only received , and retained the Figure of some Crucifixe , which had been applied unto it : We must then be forced necessarily to say , that all other Stones have received those Figures , which we see perfectly represented upon them , by the like Application : which Opinion is farre wider of Common Sense , then the Former . M. de Breves either had not observed , or else had forgot to speake of that other Gamahe , or Wonderfull Figure , meerly Naturall , which is to be seen in the same Church , upon an Altar of Jasper-coloured Marble . This Figure is a Death's Head , so exactly drawne , that you cannot find any part of it defective . How prodigiously full of Wonder the Effects of Nature are , which shewes her selfe Admirable in all her waies !

And here we are to take notice , that these Figures are more frequently found , toward the Eastern , and the Southern Countries , then in any other ; by reason of the Heat , Tract. 3. cap. 4. by which they are generated , and the Virtue of the Stars . In India ( saies Albertus Magnus ) plures quàm hîc Gamahe , quià potentiora astra . In Italy there are also more of them seen , then in France , for the same reason : and even in France , at Limans , a Village in Provence , about a League distant from Forcalquier , a City of good Note , there hath been sometime found , in a certain Mine of a kind of Reddish , soft stone , a great number of these Gamahes , or Painted Figures , of Birds , Mice , Trees , Serpents , and Letters , so exactly shaped , that little Children could tell what they were : and although I had purposed , at my returne out of Italy , to have gone to search for some of them ; yet a Fever , which hindred me from enjoying the sweetnesse of my Native Soile , made me also forget to inquire after these Curiosities : yet , I have some while since written for some of them ; that so I may be able to let let my Friends see the Raritie of this Wonder . Three leagues from Lions , which is a Country hotter yet then This , there are found , on the Coast of Iseron , great store of Stones , Lib. de Mirab. tr. 3. which divided in two , yeild many of these Gamahes , exactly figured . You may adde , to these Painted Figures , that which Albertus Magnus saw at Collen , on the Tombe of the Three Kings ; which was , the Heads of two Young Men , very white , Onychine . drawne by Nature upon a Cornaline ; but so ordered ; as that the one was placed upon the other ; so that there appeared , of the undermost , only the Nose , and a little of the other parts of the Face : in a manner like to those Medals of Gold , and Silver , which were made at the Marriage of the Last French King ; where His Face was figured , upo that of his Queen . There was likewise seen , upon this Gornaline , a Black Serpent , that encircled the two Heads : in manner of a Garland ; and that with so much perfection , that Albertus could not believe , that it was the workmanship of Nature : Probavi autem ( saies he ) quod non est vitrum , sed lapis : propter quod praesumpsi , Picturam illam esse à naturâ , Exod. Tract . C. 1. & non ab arte . The same Author also saw at Venice one of these Gamahes , upon a Marble Stone , that had been sawed asunder : and this was the Figure of a Kings Head , with a Crowne upon it ; and there was so much perfection in this Naturall Peice of Picture , as that the skilfullest Painter in the World would have found it a very hard Task , to have copied it : Such was the Majesty of his Countenance , Eyes , and Mouth ; that it filled with A stonishment all that beheld it . In a word , it was in nothing defective , save that the Forehead was somewhat greater then the Life : and the reason of it was , saith he , because that the hot Vapour , whereof this stone had beene formed , being too vehement , it mounted higher then it should have done , in the forming of this Figure . Cardan tels also of another of these Gamahes , on an Agate ; where was represented the Hemisphere of the Heavens , with the Earth placed in the midst , and as it were upon the waters : and many other the like wonderfull Rarities hee makes mention of ; as the Reader may see , in the above-cited Book of his .

3. Those Figures , which are not painted at all , cannot be knowne otherwise , then by the ending of the Lines : and yet do they notwithstanding perfectly expresse that which they represent . Of this sort , in my judgement , Enses Relat. fol. 476. is that , M. de Breves saw at Bethlehem , upon one of the Tables of Marble , that adorne the place , where the Cratch is : upon which you have , represented , an Old man , with a beard , and a long Gown , with a Cowle fitted to it : and all meerly , by the meeting together , and Casuall corresponding of the Lines of the Stone . In Formic . l. 6.5 . c. 6. Nider reports , that in Mauritania , neer to the city of Septa , there is a Fountaine , where there is found a certaine kind of stones , that naturally represent all the words of the Ave Maria. As for example , in one you shall have Ave Maria , written at length : in another , Gratia plena : and in others , Dominus tecum . Neither will this Story seeme so incredible , to any man , that shall but consider : that the late King of France was sometime presented with a company of little Flint-stones , that , by the Letters naturally figured on them , did make up his Name at large . Now if Nature doth produce , among these litle Flints , some that bear One Letter , and many also that have Two , or Three ; why may she not as well produce One greater stone , where the word Maria may be found at length ? And if any man have a minde to impute this , to some extraordinary Working of God , I shall not hinder him : as it is in like manner said of the fore-mentioned Old man at Bethlehem ; which is conceaved to be the Portraiture of St. Jerome , which was thus wonderfully represented upon the Marble , by reason of the great Devotion he bare to the Cratch : And in this sense , I shall be able much more easily to make good the Power of Figures , which I have undertaken to maintaine : although I shall notwithstanding endeavour hereafter to produce such naturall Reasons , as shall confirme the truth of my Assertion . The same Nider reports also , that the Marquesse de Bade had a Precious Stone , that , on which side so ever you looked on it , it alwayes represented a Crucifixe , naturally figured on it . As for that other strange Effect which was observed in it , it was rather Externall , then particularly Appropriate , either to the Stone , or to the Figure . For they say , that if a woman , that had her Monethly Courses upon her , chanced to look on it , it instantly covered it selfe with a little darke Cloud ; which afterwards vanished by little and little . Peradventure it was polished , and made as smooth , as Looking-glasses are , which are often observed to be sullied , and loose their Lustre , when women in that Condition have looked upon them . Goropius Becanus also affirmes , that he himselfe saw in England , In Niloscop . lib. 3. a Pearch-fish so perfectly figured on a stone , that you might distinguish both every part of the body , and every little Scale . This Stone was taken up , upon one of the highest mountaines in the Kingdome : So that Cardan may learn from hence , that this stone could not possibly have been thus figured , by the touch of any Fish of the Sea ; neither was it a Pearch , which had been turned into a Stone : for , who should carry it ( saith he ) to the top of an unhabitable Mountain ? Plin. l. 3 is . c. 5. Plinie reports , that there was the Image of a Satyre found , in a Marble stone sawed in two : and Gesner , a very learned Switzer , makes mention of another Gamahe , which represented two Roses ; and of another , that was full of starres . You may have recourse to the Tract which hee hath written of this subject , Lib. de rerum fossil . lap . et gemmar . figur . divided into Thirteen Chapters ; where he tels you , of many Gamahes , which represent , some , Comets ; others , Plants , Fruits , Fishes , Living Creatures of the Land ; and some Artificiall things too . I wonder notwithstanding , that he should forget to speake of Embossed Gamahes , which the earth produceth : such as was that of the Virgin Mary , holding her Sonne in her armes ; which was , Natutally represented in a piece of a Rocke , and with very great Reliefe ; and was found , in one of the Isles of the Archipelago ; as Thevet testifies , in his Cosmography . And in the Caves that are found in a certaine Desart , Loc. citat . in Provence in France , called l' Hermitage Sainct Maurin , distant two leagues from Reiz , and from Moustiers : a Desart , that is indeed a very horrid one , by reason that it is encompassed with Rocks , but which is much more to be admired , then that of the Grand Chartreuse : whether you consider the Aire of it , which is , for the most part , sereene , and pleasant ; or its Christall Fountaines , whose Originall is wonderfull : or the beauty of its Caves , which seem to be a Palace , fit for Nature to inhabit : or the Flowings of its Verdon ; which being pent up by too small a Channell , makes a noyse , which causeth a Horror suitable to those holy Solitudes : in these Caves , I say , are found good store of these Gamahes , Embossed ; which represent almost all the severall sorts of Figures , that can fall within a mans Imagination . You shall see some of them , as hanging on high ; others appeare , as placed side-wayes ; as you see Images placed in wals : as if Nature had not forgotten any thing , that might serve to render a place commendable . About seven leagues from Auxerre , in those Caves which they call , Antounoirs , there are found almost the very same Gamahes , or Figures : and both the one , and the other , have all of them a little hole in them , running along through them from the top to the bottome : and my judgement of these Figures is , that they are nothing else but water petrified , or congealed to stone : for they hang downe , ( at least the greatest part of them ) as if they were fastened to a Roofe above .

Goropius Becanus , speaking of this kind of Gamahe , assures us , that he hath seen Bones , that have beene produced Naturally within the bowels of the Earth ; which were of a very Prodigious magnitude , though they were generated of other Matter . And of this Kind peradventure are those Bones , whose vast bignesse hath caused people vainely to conclude , that there have beene heretofore Gyants in the World : So true it is , that for want of the true knowledge of the Secrets of Nature , men usually fall into most grosse Errors . Now these Embossed Figures that are found in stones , are of two sorts : the first , are whole Embossed round ; as was the Piece of Rocke in forme of the Virgin Mary ; and these Bones , that the Earth Naturally produceth : the Other are only in Reliefe , or only halfe-embossed : such as were those Rocks , which Ortelius makes mention of , scituate in the entrance of the most Western parts of Tartary ; on which are to be seen the Figures of Camels , Horses , Sheep , and many other things ; the Marvellousnesse whereof this Geographer being not able to comprehend , he saies : Haec saxa , hominum , In Fab. Sciogr . Russ . camelorum , pecorumque , caeterarumque rerum formas referentia , Horda populigregis pascentis armentaque fuit : quae stupenda quadam Metamorphosi repentè in saxa riguit , priori parte nullâ in parte diminutâ . And then , to make the story passe for a Truth , he addes : Evenit hoc prodigium , annis circiter 300. retrò elapsis . But leaving him to go along with the herd of ordinary writers ; ( who , then they cannot give the Reason of any thing , are faine presently to flye to Maracles : ) I say , that these Tartarian Rockes ( if there be any Truth in the Relation , ) are only Gamahes , generated by Nature : Otherwise , wee shall be forced to forge new Miracles , for all the Places , where ever any of the like Effects are produced ; which would be most ridiculous , seeing that we shall by and by make it appear , out of the Writings of one of the most Pious , & Learned Men , the Ages past have brought forth , that these Effects are the Workmanship of Nature only , who produceth them no otherwise , then shee doth Flowers . Of this sort of Gamahes were those three Serpents , figured within the hollow of an Oister-shell , which were found , by the King of Castile's Cookes , in the belly of a Fish . These Serpents were figured with their Head Relieved , or swelling up ; and that so naturally , as that they seemed to be alive . The upper part of the Shell also afforded pretty Variety of the like Figures : and , which was most of all to be admired , there was not one of them , but had a Hole running along through it , from the very Mouth to the Taile , though it were indeed but a very small one . Therfore saith Albertus Magnus , Loc. Citat . Constat per illud experimentum , etiam Figuras elevatas super lapides aliquandò fieri à Naturâ .

4. Those Figures that are Naturally Ingraven upon Stones , are either graved Superficially only ; or Transparently , so as the Graving passes through the body . Of this later kind you shall oftentimes meet with some , among the heapes of hollow stones , that are found in the fields ; wherein you may observe the form of a Head , by the little Holes , which represent the Eyes , the Nostrils , and the Mouth : and sometimes also you shall have of them , that have the forme of a Death's head , either of a Man , or a Horse . As for those other , which are only superficially graved , you may have store of them , among the little stones on the Bankes of Rivers , and upon the Sea-shore : where you shall light upon some , so exactly representing the figure of shells , that you would think they were the Naturall shels of Fishes : and this sort ought rather to be reckoned in the number of Embossed-Gamahes , then those that are simply Graved . My Brother hath sometime been very diligent in searching on the Sea shore , and gathering together what Shels , or other Stones of any rarity , he could meet with : and he hath presented one to Mr. Frey , which perfectly resembleth a Goat's Horne : and I am of opinion , that it is one of those , which the Ancients called , Cornu Ammonis ; as you may see in Georg. Agricola , in his Lib. 5. de Natura Fossilium . I thought at first , when I saw some of these Stones figured like shells , that they had been at first Reall shels of Fishes , which had afterward been Petrified , and turned into Stone , by the Vertue of some kind of water ; they were so perfectly , and exactly formed . But I have since considered , that , seeing that there are found of them upon the tops of the highest Hills , they must necessarily be Gamahes , and the Workmanship of Nature ; which without doubt hath not produced them , but to some end ; as we shall see hereafter . From hence you may judge , In Nilose . whether , or no , Gorepius hath not good reason to reprove those , that confidently affirme , that Aegypt , and a part of Aethiopia hath heretofore been covered all over with the Sea , because that there are some of these shels frequently found in those Parts . For we may as well conclude , by the same Argument , that the Apennine , the Alpes , and the Pyrenean Hils , have been sometime also overwhelmed with the Sea ; which is most Absurd : unlesse they meane , at the Generall Deluge : but this is not their Intention . Let us now come to the Figures of Plants .

5. The most Learned among the Naturalists divide them thus . A Plant , say they , is either Arbor , or Cremium , or Frutex , or Herba . A Tree is a Plant , that hath a great Trunke , or body : the Cremium hath but a little one : the Frutex hath many : and the Herbe , is that , which at its first Appearing out of the ground , puts forth only two little leaves . I find then , that in all the severall Kinds , there is an Infinite Number of Admirable Figures , which are called by the Philosophers , Signaturae rerum : now , One Part only of a Figured Plant , and not the whole Plant , is called Signatura : or you may say , the Signature , is some certain thing in that Part. I speake not here of Internall Signatures ; the Doctrine of these belong to Chymists : My purpose only is , in this place , to discourse of those that we meet withall in Plants , which the Ages past have taken very little notice of . I shall begin then to shew , in order to the parts of Plants , what Signatures , or Marvellous Figures , Nature hath produced in them .

And first , the Root of diverse sorts of Plants , representeth diverse parts of Our Body : as , that of the Hermodactil , resembles a man's Hand .

The Body , or Stocke'iis yet more Admirable : for whether it be in great Trees , or in small Plants , you shall find Figures , that represent the Parts of Living Creatures . Among these later , the Serpentaria major perfectly resembles the skinne of a Serpent ; as doth also the Dracunculus , and the Ophioscorodon : among the Former , wee must consider either the Wood , or the Barke of them .

In the Barke you shall many times see , especially in that of Old Trees , many Figures , representing diverse Kinds of things , by the Various Cranies and Clifts that are in it . In young Trees , where the Barke is closer , it is figured with many little Streakes , and Lines , in the nature of Painting : and I have sometime observed , upon the Barke of a young Cherry Tree , the figure of Little Trees laden with fruit , so naturally exprest , as if it had been done with a Pencill .

The Wood is yet more Admirable , then the rest ; seeing that in many Trees , there is the very same Variety found , that is in Agats : and it is not many daies since I was informed , that there was a Tree lately found in Holland , which being cut in pieces by a wood-cleaver , they saw , in one part of it , the Figure of a Chalice ; in another , that of a Priests Albe ; in another , that of a Stole ; and , in a word , there were represented very near all the Ornaments belonging to a Priest . If the Relation be true , we must needs confesse , that these Figures could not be there Casually , or by chance . In Latine , Acer ; and in Flemmish , Masaros . But , to come to a kind of wood that is more Common ; in boards of Maple , which is a wood sufficiently known to every body , you shall often find the figure of a Serpent , of a Bird , of a Fly , &c. perfectly expressed , by the streakes of this variegated Wood. There are also some other sorts of Wood , that represent some of these Figures , but not Painted , but Imbossed . So , at what time I was a Student at Apt , a City in Provence : very famous for the Relicks of Saint Anne , mother to the Blessed Virgin , which are said to be kept in this place ; I saw the Trunke of a Vine , which represented a Man's Face , as far as the haire of the Head , so lively , as that you might percieve the Fore-head , the Eyes , Nose , Eares , Mouth , Chin , all exactly formed , and in very good proportion . It was brought by a Vineyard-keeper , to the shop of M. Roulet , a Surgeon .

The Branches of Plants are lesse Considerable , in matter of Figures , then all the rest ; ( though it were in Wood : ) neverthelesse you may oftentimes observe in them , some kind of Resemblances of the Fingers of a Man's hand ; and of the Bushinesse of his Haire . And this is the reason , in my opinion , why the Poets , when they discourse , in their Metamorphoses , of the Transforming of Men into Trees , they say that their Fingers , and the Haire of their Head , were changed into Branches . In the Branches of Corall , you shall often meet with many Curiosities ; and the thing is not so Rare , or scarce , but that any man may easily see the Experiment :

The Leaves seeme to surpasse all the other Parts ; being divided into so many Figures , that there seemes not to be any thing in Nature , the Image whereof is not to be found among them . If the question be made of the Parts of Mans Body ; they are here represented : if you would have a Representation of the Waters , you shall find among these , some that are Waved : if you would have the Living Creatures of the Land ; you shall have some , that have their Feet , and Walke , as They doe ; such as are those , which are found in the great Isle of Burner , which are described by Antonio Pigafetta : if the Birds of the Aire , and the Fishes of the Waters ; you shall find some that are skaled , and which have Finnes ; and some , that have both a Bill , and Wings , and which doe in a manner Fly . I refer you , Lib Philog . for the truth of these Relations , to Baptista Porta , Barthol . Chassanaeus , Jode Torquemada , Tib. de glor. mund. part . 12. Hexam . l. 6. Cosmogr . l. 16.11 . De subt . lib. 10. Exercit. 112. Hist. Ind. l. 18. c. 88. Thevet , Cardan , Scaliger , & Guil. Rovillius .

Neither are the Flowers lesse Admirable , then These : for They likewise represent the Figures of Living Creatures , both Beasts , Fishes , & Birds , the Stars also , the Rainbow , and almost all the other Kinds of Meteors .

Fruits also are equally to be admired , for their severall Formes , and Figures : and although they doe not represent the figures of so many Various Things , as Leaves , and Flowers doe ; yet they doe represent very many , and very considerable ones : as you may observe in some Gourds , Peares , Apples , and other Fruits . That sort of Pease , which the Latines call Arietini , resembles the head of a Ramme : as another sort of them , ( which are for the same reason called Columbini , ) doth a Pigeons : having each of them this Quality , agreeable to their Figure , that they are both equally hot . So Beans likewise , beare , on one side , the Form , and Figure , of a Mans Privy Parts ; and , on the other , of a Woman's . And perhaps it might be for this only cause , that Pythagoras gave that Precept to his Schollars , ( which hath yet been rightly understood by no man ; ) A Fabis abstineto .

Neither is the Seed , which is the Part of Plants that is brought last to Perfection , ●s being of the Greatest Importance , altogether deprived of the Beauty of these Figures . For that of the hearb Echion , or wild Buglosse , resembleth the Head of a Serpent , with it's Mouth , and Eyes : and for this cause also it is observed to be very Soveraigne , against the biting of Serpents ; according to Dioscorides . That of Rue is made in the fashion of a Crosse ; and this peradventure is the reason , Leonard . Fuchs . Hist. Plant. Cap. 103. that it is of so great Vertue , in the cute of those that are Possessed ; and that the Roman Church useth it , in their Exocrismes . You may also observe some kind of Resemblance of the Privy parts , both of Men , and Women , in a Graine of Wheat , and in the stones of Grapes : and my Opinion is , that out of this Observation , may be raised a Philosophicall Interpretation , far above that which is usually given , of this Proverbiall saying : Sine Cere , & Baccho friget Venus .

If , after you have considered all the parts severally , you but take the Whole Entire Plant altogether ; you will yet meet with some such rare Figures , as would seem Incredible ; did not such Excellent Historians confirme us in the beliefe of the Relation . Of this sort is the Boramet , which growes in Scythia , having a perfect Resemblance of a Lamb , having a Head , Eyes , Eares , Teeth , and the rest of the parts of the body proportionable . This Plant crops , and feeds upon all the grasse that growes round about it ; and when there is no more left , it dies with famine . You may see the story of it , in * * Hist. Mosc . De Variet . C. 22. Exercit. 181. Sur les Tabl. de Phil. Hist Plant. l. ●8 . c. 85. In his Eden . fol. 78.2 . weeke . Perhaps this is that Zoophyte , or Plant. Animal , which is called in Hebrew , Ieduah . Sigismundus , Cardan , Scaliger , Vigenerius , Guil. Rovillius , Duret , and in one of the most Excellent of the French Poets , who speaks of it in these verses .

Tels que les Boramets , qui chez les Scythes naissent , D'une graine menuē , & de Plantes se paissent : Bien que du corps , des yeux , de la bouche , & du nez . Ils semblent des Moutons qui sont n' agueres nez .

Englished thus , by Jos. Silvester .

Such as those Boramets in Scythia bred , Of slender seeds ; and with green fodder fed : Although their Bodies , Noses , Mouthes , and Eyes , Of new-yean'd Lambs have full the form , and guise .

Now in all the parts of Plants , the Figures are either Internall , or Externall only ; or both Internall , and Externall also . The Internall are , such as the Fruit of Palestine ; which beares the Figure of Ashes within ; and likewise all the sorts of Figures , that are found in sawing of Marble . The Externall are , all such as are Painted , and Coloured on the Outside of the Fruit , but 〈…〉 only not at all Within ; in like manner as the Apple , called in France , the Fambure , is ; which is all speckled with red spots , like drops of bloud , but only on the Outside , or Rind . Those that are both Internally , and Externally Figured , are such as the Maple Wood ; and many sorts of Stones . The Internall Figures are likewise discovered , either by Any Manner of Cutting Indifferently ; or else , by one certain Particular Way only . That which appeares after Any Manner of Cutting indifferently , is , as in that kind of Apple , In Forn . which , as Nider reports , hath beene seen at Granada , which being cut any manner of way , did still neverthelesse represent the Figure of a Crucifixe . That which requires One only Particular way of Cutting , is , as in the Root of Fearne ; which being cut One way only , represents an Eagle perfectly . I have often observed , that an Orenge likewise so cut , not a-crosse , but long-waies , represents , with its kernels and little skins , an Orenge Tree laden with Orenges . It is also observed , that the Kernels of an Apple represent the Tree .

These Figures doe yet consist , either in the Colour ; or in the Division of the Parts : in the Colour ; as in the flowre of the Hearb Eye-bright , which representeth those of an Eye : in the Division of the Parts ; as namely , in those we have already spoken of .

Thus have we seen the Division of Figures : it remaines now , that we prove , that they have some Power to operate ; and , that it is not in Vaine , that they are perfectly represented both in Plants , and Stones . Proceed we therefore , in the same Order we have observed in our Division , beginning with the First .

6. I say then , that the Naturall Figures , which are found in Stones , have Naturally a Power to Operate , if they be Applied : and this I shall prove , by two Reasons . The First is , because they are called Effectrices : and the Second is , because we see it by Experience : For we daily see , that some of these Figured Stones do Operate upon the Same Things that they represent ; as for Example , that Stone which we call Heliotropium , which is all speckled as it were with Drops of Bloud , if applied to the part that bleeds , it stops the Bloud . Others there are , that worke upon the Wound that is made by the Image they beare . So Pliny affirmes , that there is a kind of Marble called Ophites , by reason of its resembling the Figure of Serpents , whose name it beares : which , if applied to the wound caused by the biting of those Venemous Creatures , it healeth it . See his own words : Genus Marmoris ab Ophite dictum , Lib. 36. cap. 7. quòd imaginem horum Serpentum reprasentet ; molle , candidum ; nigransque , durum ; dicuntur ambo Serpentum ictus sedare . And here we may make This Division of the Figures that are found in Stones ; and say , that they are of two sorts . The one are found in some certaine stones , and are alwaies the same : and these are Naturally endued with very admirable Vertues . The other , are such as are not tyed to any certaine sort of Stones ; but are indifferently found in all ; and are not indeed of so great Vertue , De Subtil . l. 7. as the Former . And this is the division that Cardan makes of them : Verum , sayes he , mire quispiam dubitet , vnde figure hae in Gemmis , & lapidibus proveniant ? neque enim credendum est omnem figuran casu contingere , cùm lapides multi ex eodem genere easdem retineant figuras . Itaque meo judicio , dicendum est , duo esse Figuram & Imaginum genera : alterum , quod semper in eisdem lapidibus apparet , et hoc a Naturâ provenit ; quae non secùs ac in plantis , foliorum et fructum numerum servat & rationem . Hoc figurarum genus vim habet , & aliquid significat , &c. And so going on , he makes mention of a Stone , which Albertus Magnus had ; that , being naturally marked with the Figure of a Serpent , had this admirable Vertue , that if it were put in a place that was haunted with Serpents , it drew them all unto it . He speaks also of diverse others , that would cure the biting of Serpents , and expell their Venom . You may see diverse of these admirable Gamahes , Lib. 1. loc. cit . in Georgius Agricola ; who reckons up , what stones there are , that represent all the parts of mans body ; as well as those rare Fruits , and Plants do , which we shall hereafter speak of .

And here it is commonly objected , that it is not at all the Figure , that produceth any such effect ; but some occult Quality , wherewith the stone is endued . For otherwise , if the Figure were Operative , one drop of Blood would stop Others ; and a living Scorpion should cure the stinging of another Scorpion : forasmuch as there is much more conformity , and nearnesse of Resemblance , betwixt two Reall drops of Blood , or two living Scorpions , then betwixt one Pictured , and one living One , &c. And this is the strongest Objection , that our moderne Philosophers do bring , and by which they do conceave themselves to have overthrown , ( though they haue litle reason so to do , ) the Power , which the Ancients attributed to Figures .

First therefore , to answere these Objections , it is true indeed , that the bare Figure represented on stones , hath not of It Selfe any power at all to operate , though applied ; except there be some Internall , or Externall Agent , that may co-operate , and assist the Figure ; or unlesse the matter be Proper , and Apt to operate : as , for example , a Pointed Figure wil never be able to Penetrate , though it be applyed ; if it be either of soft Waxe , or of Butter : because that the Matter is not at all proper to Penetration : but the same Figure in Wood , Iron , Brasse , or any other hard Matter , will very easily penetrate . In like manner , if a Stone have not , either from the starres , or from its own Nature , some Quality proper to such , or such an effect ; as for stopping of Blood , some Restringent Quality ; and so of the rest : in vaine should we expect to finde any perfect power in the Figure . To say then , that it is ( for example ) this onely Restringent Quality , that stops the Blood ; and that the Figure of the drops of Blood , wherewith the Stone is spotted , and painted , is of no Concernment at all in the businesse ; is to fall back into the former Error : For , to what purpose then hath Nature bestowed this Figure on the Stone ? there must necessarily be given some kind of reason for it . If it be answered , that Nature had no purposed End , in giving this Figure : this were to deny that Principle , which is generally receaved by all : Id non frustrà fit , quod Natura semper facit , vel plurimùm .

There were indeed very good Reason to doubt of this Power , if the Marble called Ophites , ( which represents the Figures of Serpents , by whose name it is called , ) would cure the biting of a Dog , or of a Horse only : But seeing it cures the stinging of Serpents onely , and of no other Beast ; why should we not attribute something to the very Figure ? But to prove more forcibly , that these Figures have some Power to Operate ; against the perversenesse of those that dispute against it : if those which represent Scorpions , Serpents , Toads , do find the nature of the place Proper , and aptly disposed for the supplying of the Stone , or other Matter on which they are found , with a Quality , and Nutriment , agreeable to the Nature of the Thing , whose Image they beare ; these Figures will then certainly be turned into Reall Serpents , Scorpions , and living Toads , and into no other kind of Creature . So that our Philosophers need not now vexe themselves any more to find out , how , or by what meanes a Toad should come to be generated in the midst of a great stone ; as was that , described by Georgius Agricola , De Animal . subier . which was found within a Mil-stone , when it was crackt , or broken in pieces , either by the force of the Venom , or else by the Violence of the Motion : and also how that Other was generated , which Goropius Becanus saw at Anvers , which was found in the Sawing in two of a very thicke Marble Stone , that had neither Hole , nor Rift in it . For , the Figure of a Toad having beene first represented within these Stones , it so came to passe , that by some Property of the Place , it was afterward changed into a Naturall , Living Toad . And the very selfe same may happen in any other Figures , except that of Man ; whose Fabricke is from the hand of God alone . We may conclude therefore that these Figures are not represented in vain , both on Stones , and on other things : seeing that if they be Rightly Applyed , they assuredly have some Secret Power , according to the Principle before laid down . And here I had almost forgotten to informe the Reader , that , without searching after any forraine Examples , we may dayly see , at the Plaisteries at Argentueil , the like Toads , and other such Creatures , engendred with Stones , and the very hart of the hardest Rockes . I conceave therefore , that after the very same wonderfull manner of Generation , those fish-shels also , which are found on the tops of Mountaines , are produced : not in the Sea , ( as some Ridiculously have imagined ; ) but upon the very place where they are found : which gave occasion to that Curious Inquirer into the Secrets of Nature , to draw from hence this Conclusion : Gorop . in Nilosc . Ubicunquè igitur humor , sive liquor invenitur , ad Testaceorum vitam idoneus , viva Testacea generantur . He speaks this in discoursing of diverse severall Figures , or Gamahes , that he had seen , in diverse places : and then he goes on , and sayes further ; Opifex enim progeditur eò , quoad ejus materia patitur , ultrà progressurus , si loci & materiae inopiâ non excluderetur . If a Figure then have so much Power , as to change it selfe into that Living Creature that it represents , ( provided that it meet with no Impediment ; ) how can it be denied , but that they also have the Power to Worke , by some secret Sympathy , ( if appled , ) upon the Wound given by the Creature , which they resemble ?

7. Now , why the same Figure should not rather hurt , then heale a wound so given ; seeing that the Living Creature it selfe being Venomous , its Figure also , should by Sympathy be Venomous , rather then Healing : the Reason , I confesse , is very Darke , and hard to be given : neverthelesse I shall here adventure , the First , on this discovery ; no man , that I know of , having as yet undertaken it .

We have therefore said before , that , when the Figure of a Scorpion , ( for example , ) being represented on a Stone , findes in the place where it is , any Nutriment , or Humour , agreeable to the Nature of a Living Scorpion ; it by little and little acquires Perfection , and having at length drawn forth all that which was proper for a Scorpion , it becomes a Living Scorpion . Wee do also suppose , that when this Venomous Creature , or a Serpent , Dog , or any other Beast chanceth to bite any ; they leave an Impression of some Particular Quality behind : as we see in those that are bitten by a Tarantuba , who presently fall into a continuall Agitation ; ( not that they continually Daunce , as the generall Talke is : ) this Venomous Creature having this Quality , that it is alwayes in continuall motion ; and though it be cut into many small pieces , yet it will not leave stirring a long time after . And so likewise Pomponacius , and Campanella affirme , that if a Mad Dog bite a Woman with child , De Incaut . De sens . rer. if there be not speedy Remedy used , the Fruit of her Wombe will be formed in the shape of a Dog , and it will afterwards come into the World , with all the Liniaments of a Dog . So true it is , that if we should but inquire into the Effects of Nature , and should be able to yeeld the reasons of them ; we would scorne all that we think we now know . Now I say , that the Figure of a Scorpion , that is Naturally represented on a Stone , is still endeavouring is own Perfection ; and where ever it meets with any such Qualities , as are Proper to it selfe , it attracts , and draws them to it . If therefore the Figure of a Scorpion , be applied to a Wound made by a Scorpion : it there findes the Impression of some certaine Quality , made by a Scorpion : which , finding to be Proper and Agreeable to its own Nature , it attracts and retaines with it selfe : so that the Wound , being thus delivered of these Qualities that envenomed it , presently heales up , and growes well again . In a word , the Stronger here prevailes against the Weaker : so that in the Figure of a Scorpion , which nature hath represented on a Stone , there being greater Store found of the Qualities proper to this Creature , then there is in the Wound which the Scorpion made ; those which are here , are drawn forth by those other , which are in the Stone , as being the stronger , and of greater Vertue . Upon this Principle also it is , that a Scorpion bruised to pieces , and applied to the Wound , cures it ; as doth also its Oyle . The biting of the Serpent is also healed , by the applying of its head , beat in pieces ; or else , by the Serpent it selfe , reduced into Powder ; as Crollius , and M. du Chesne , S. de la Violette , De sign . Plant. En la Reformation de Theriaques . affirme : as likewise that of a Crocodile , is cured by its Fat : that of a Rat , by its Flesh made into Powder ; that of a Dog , by its Haire , or Skinne : the Venom of a Toad is cured by a certaine Stone , that is found in its Head : And if we should search after the Properties of other Living Creatures , Toads-stone . we should doubtlesse finde the same thing in all of them . Upon this Principle also it is , that if an Egge that is frozen , be put into Cold Water , it will be thawed in a very short space : and Hands , that are benummed with cold , will presently become unbenummed , if they be put into cold Water , or into Snow-broth . For , the Greater Cold , which is in the Water , finding the Lesse , which is in the Hands ; it draws in forth , and swallows it up ; just as a small Candle is lost , if it be placed neer a great Fire , or a Red-hot Furnace . But if the Cold , that is in the Hands , were greater then that in the Water ; and the Venom , that is in the Wound made by a Scorpions Sting , were more Powerfull , then that of the Scorpions Figure applied to it ; wee should then see a clean Contrary Effect .

To go on then in our Answer to the Objection proposed , I say thus : We deny not , but that there is a greater Correspondency betwixt two Reall , Naturall drops of Blood ; and betwixt Two Living Scorpions ; then betwixt a Living one , and a Painted . Yea , we rather , on the contrary , acknowledge ; that the great Analogy , and Resemblance that there is betwixt them , is the cause that Blood , either broken into little pieces by stirring , or freshly drawn , and applied to a Wound , stops the bleeding of it ; as Experience testifies , if we may believe Crollius : and the Oyle of Haires distilled , keepes the Haire from falling off : so Earth-wormes , made into a Powder , destroy those that are bred in Our Bodies : and the Gravell of the Urine wee make , is an excellent Medicine against the Stone : and many other Properties there are observed to proceed from this Analogy , or nearenesse of Resemblance . But to returne to our Figures again .

8. The Power of those , that are found in Plants , and their parts , seemes to have some Affinity with that of the Figures in Stones ; seeing that they also Operate on the same things that they represent : as , for Example , the Citrull Cowcumber , which in some sort resembles the figure of a Man's Head , is a very soveraigne remedy , as Porta affirmes , against the Diseases of the Head . B. Porta in Phytog . So the hearbs Argemon , Seris , and Belloculus , all which represent the Figure of an Eye , doe likewise cure the diseases of it . Dentaria , which hath the forme of Teeth , cures the Tooth-ach : Palma Christi , and Ischaemon , which grow in the shape of a Hand , are cures for the Wounds of that Part ; as the hearbe Geranopodium is , for those of the Feet ; because it beares the Resemblance of them . Crollius proceeds more Methodically , in reckoning up the wonderfull effects of this Resemblance , betwixt the severall sorts of Plants , and the parts of Man's body : and the Order he observes , is this .

The Head , saith He , is represented by the Root of Squils , which is of the same figure : and therefore also it is properly applied , in the diseases of the Head .

The Haire is represented by that Hairy Mosse , which growes upon the Oakes , and is called , Pili Quercini : and by Thistle-downe , the Juyce whereof being distilled , makes the haire to grow .

The Eares , by the hearb Asarum , or Asarabacca , which is excellent against Deafenesse .

The Eyes , Hist. Plant. c. 137. by the flowre of the hearbe Potentilla , a word , saith Fuchsius , unknowne to the Ancients , and which is called with us , Wild Tansie ; the water whereof is of singular vertue for the Sight .

The Nose , by Water-Mints ; the water whereof recovers the Smell , when it is lost .

The Teeth , by the hearb Dentaria , which causeth the Tooth-ach to cease .

The Hands , by the Root of Hermodactil , which is good against Chops in the hands .

The Heart , by the Citron ; and the hearbe called Alleluja , which is very soveraigne for it .

The Lungs , by the hearbe Lungwort .

The Liver , by Hepatica , or Liver-wort ; which is of good use , in the Diseases of the Liver .

You may see all the Other Simples , in the same Author , that represent the rest of the Parts of Man's body ; as the Breasts , Ventride , Navell , Spleen , Entrals , Bladder , Rheins , Privy parts , Matrix , Backbone , Flesh , Bones , Nerves , Pores , Veines , and even as far as the Privities ; as the Phallus Hollandica , which is particularly described by Adaianus Junius .

9. And here it may be Objected , that the greatest part of these plants , though they be reduced into Ashes , yet do they not faile to worke the same Effects , and to have the same Quality , that they had before : and that therefore this Power is to be attributed to the Nature of the Plant , and not at all to the Figure ; which it now no longer retaines , when it is once reduced into Powder .

I answer , that though they be chopt in pieces , brayed in a Mortar , and even burnt to Ashes ; yet do they neverthelesse retaine , ( by a certaine Secret , and wonderfull Power of Nature , ) both in the Juyce , and in the Ashes , the selfe same Forme , and Figure , that they had before : and though it be not there Visible , yet it may by Art be drawne forth , and made Visible to the Eye , by an Artist . This perhaps will seem a Ridiculous story to those , who reade only the Titles of Bookes : but , those that please , may see this Truth confirmed , if they but have recourse to the Workes of M. du Chesne , S. de la Violette , one of the best Chymists that our Age hath produced ; who affirmes , that himselfe saw an Excellent Polish Physician of Cracovia , who kept , in Glasses , the Ashes of almost all the Hearbs that are knowne : so that , when any one , out of Curiosity , had a desire to see any of them , as ( for example , ) a Rose , in one of his Glasses , he tooke That where the Ashes of a Rose were preserved ; and holding it over a lighted Candle , so soone as ever it began to feele the Heat , you should presently see the Ashes begin to Move ; which afterwards rising up , and dispersing themselves about the Glasse , you should immediately observe a kind of little Dark Cloud ; which dividing it selfe into many parts , it came at length to represent a Rose ; but so Faire , so Fresh , and so Perfect a one , that you would have thought it to have been as Substantial , & as Odoriferous a Rose , as any growes on the Rose-tree . This Learned Gentleman sayes , that Himselfe hath often tryed to do the like : but not finding the successe , to answer all the Industry hee could use , Fortune at length gave him a sight of this Prodigy . For , as he was one day practising , with M. de Luynes , called otherwise De Fomentieres , Counseller to the Parliament , to see the Curiosity of diverse Experiments , having extracted the Salt of certaine Nettles burnt to Ashes , and set the Lye abroad all night in a winter Evening ; in the Morning he found it all Frozen ; but with this Wonder attending it ; that the Nettles themselves , with their Forme , and Figure , were so Lively and so perfectly represented on the Ice , that the Living Nettles were not more . This Gentleman , being as it were ravished at the sight , sent for the said Counseller , to be a Witnesse of this Secret , the Rarity whereof he exprest in these Verses .

Secret , dont on Comprend , que , quoy que le corps meure ; Les Formes font pourtant aux cendres leur demeure .

In English thus :

This Secret proves , that , though the Body die , The Forme doth Still within it's Ashes lie .

But now this Secret is not so Rare : for M. de Claves , one of the most Excellent Chymists of our Times , shewes the Experient every day .

10. From hence we may draw this Conclusion ; that the Ghosts of Dead Men , which are often seen to appeare in Church-yards , are Naturall Effects , being only the Formes of the Bodies , which are buried in those places ; or their Outward shapes , or Figures ; and not the Souls of those Men , or any such like Apparition , caused by Evill Spirits ; as the Common Opinion is . The Ancients thought , that these Ghosts were the Good , and Evill Genij , which attended alwaies upon Armies : but they are to be excused ; seeing they knew not how to give any other reason of these Apparitions : it being most Certain , that in Armies , where , by reason of their great numbers , many die , you shall see some such Ghosts very often , ( especially after a Battell ; ) which are , as we have said , only the Figures of the Bodies , excited , and raised up , partly by an Internall Heat , either of the Body , or of the Earth : or else by some Externall one ; as that of the Sun , or of the Multitudes of the Living : or , by the Violent Noise , or Heat of great Guns , which puts the Aire into a Heat . In Cribr . I have elsewhere handled the Curious History of Spirits ; wherein I have propounded these following Questions , Cabal . touching these Ghosts : namely ; Whether or no we may , by These , explaine all the Visions , that are mentioned by Writers ? Whether those Wonderfull Effects , which we attribute to Demons , or Spirits , may proceed from these Figures , or not ? And then , Whether they have any Power at all , or not ? And if so ; Whence they have it ? And if it be granted they have any ; Whether they have greater Power , then the Dead Body it selfe , whence they proceed ? Or , Whether the Dead Body is of more Power , then when 't was Living ? Tom. 2. lib. 4. de caus . morber . invisib . as Paracelsus is of Opinion ; who , saies , that Mummie hath in it all the Vertue of Plants , Stones , &c. And that it hath an Occult , Magnetique Vertue , which draws Men to the Sepulchers of those , whom they account to have been Holy men ; where , by the Vertue of the same Mummie , there are those Effects wrought , which we call Miracles : which are observed ( saith he ) to be much more Frequent in the Summer , then in any other Season of the Year , by reason of the Heat of the Sun , which awakens , and excites the Humour that is in the Mummie . But these are meere Fooleries ; which we there refute , by such Principles , as the Rabbins have drawn , from the Secrets of this so Famous , and Renowned Mummie . After those other Questions , these follow : namely ; Whether or no , these Wonderfull Formes , which proceed from the Bloud , the Bones , or the Ashes of Dead Bodies , may serve for an Undeniable Argument of the Resurrection ; a thing unknown to most of the Philosophers ? Whether , after they are Raised up , they can in any thing be serviceable unto us ? And , Whether by their Meanes , we may be Naturally able to attaine to the Knowledge of diverse Secrets , which are Unknowne to Us ? Diverse other like Questions are there proposed , and discussed , plainly , and thoroughly ; as I shall let the World see , in a short time : In the meane while , we may safely account the Objection before proposed to be Invalid , and of no Force ; seeing that , though the Body be reduced into Ashes , yet neverthelesse the Figure is not thereby destroyed .

11. And this peradventure is the Reason , why it oftentimes raineth Frogs : for , the Sun drawing up Vapours out of some Moorish place , where these Frogs , after six Moneths space ( say the Naturalists ) are changed into Slime ; it may so come to passe , that these Vapours , which afterwards become thick Clouds , may produce , by the Concurrence of the Heat of the Sun , the Forms of Frogs ; which meeting there with Qualities proper for their Generation , receive Life , and so become Living Frogs .

12. After the Figures that are found in Stones , and Plants , our Division leads us to those that are found in Living Creatures , both Rationall , and Irrationall ; euen downe to Fishes .

Those then that are found in Fishes , are , Characters , Ciphers , or all kinds of Armes : such as were figured not many years since , upon a Fish , whose Picture was publickly sold up and down , though it was infinitely corrupted from the true shape of the Fish it was made for . There are some other Marks , or Figures , that are lesse corrupted , which have been found upon Fishes ; such as are those , which are set down in a Book , intitled Prophetia Halieutica , the Author whereof was one Raphael Eglin , Minister of Zurich . Of the Three Fishes then , that he there treats of , which were marked with these kinds of Figures , two of them were taken on the Coast of Norway , An. 1587. November 21. and the other , on the Coast of Pomerania , An. 1596. Mai. 21. And the Figures , which he there sets down , are truly worth our Consideration : but , to goe about to make them suit with the prophesies of Daniel , and of St. John , as Ananias Jerancurius hath heretofore endeavoured to doe , is to make ones self appear Extravagant , and to talk more idly , then men in Fevers use to do .

The Figures , that are found upon Beasts of the Land , are better known , then those upon Fishes : for it hath been often observed , that the Hornes of Deer have been Marked with certain Characters ; and sometimes too , even with the shapes of Living Creatures , which have been perfectly represented by them . So we have sometimes seen Cats , and Horses , which have had upon their skins such spots of White , Red , or Black , that by the intermixing of the streaks of the severall-coloured haire , there hath been represented the Figure of another Cat , or Horse . And if we did not despise , whatsoever we account to be either Feidiculous , or of Little Consideration ; we should not be put to the trouble of making so many strange Inquiries , which are oftentimes more Vain , then Profitable .

Lastly , the Figures which are found upon Rationall Creatures , are such as the Imagination of the Mother , during the time of her Going with Child , hath imprinted there . And here I could enter into a Large Discourse , concerning the Secrets of these Figures ; which are not Commonly known : but , for brevities sake , I shall only give the Reader here one or two Remarkable Examples , which prove very powerfully the Vertue , which we attribute to all Figures . A Sister of mine had the Figure of a Fish upon her Left Leg , caused by the desire my mother had to eat Fish , when she was Great : and it is represented with so much Perfection , and Raritie , that you would take it to be drawn by some Excellent Master . Now That , wherein the Wonder lies , is , that when ever the Girle eat any Fish , That upon her Leg put her to a sensible pain . And I had a Friend , that had a Mulbery growing upon his Forehead ; caused likewise by his Mothers Longing after them : and he never eat Mulberies , but that his own on his Forehead put him to pain by it's Extraordinary Beating .

This other Story , which I shall not relate , to the same purpose , is very well known to all in Paris , that are Curious Inquirers after these things . The Hostesse of the Inne in the Suburbs of St Michael , at Bois de Vincenne , who died about two years since , had likewise a Mulbery growing upon her Lower Lip ; which was smooth , and plain , all the year long , till the time that Mulberies begin to ripen ; at which time , Hers also began to be red , and to swell more and more , observing exactly the Season , and Nature of other Mulberies , and comming at length up to the Just Bignesse , and Redness of other ripe Mulberies . But , that I may not trouble my self any further , in reckoning up any more of these kinds of Figures , I shall desire the Reader , to draw from hence a Consequence of the Power of them by these two , or three Examples , which I have here set down .

CHAP. VI. That according to the Opinion of the Eastern Men , Figures , and Images may be so prepared , under certaine Constellations , as that they shall have the power , Naturally , and without the Aide of any Demon , or Divell to drive away Noysome Beasts , allay Winds , Thunder , and Tempests , and to cure diverse kinds of Diseases . THE CONTENTS .

1. THe insupportable Vanity of some Pretenders to Learning is noted .

2. How these Talismanicall Figures are called in Hebrew , Chaldie , Greeke , and Arabicke . The Etymology of Talisman uncertaine , against Salmasius .

3. By what meanes the Power of Figures is proved : and who they are , among the Arabians , that have defended it .

4. Of certain admirable Talismans , found as Paris , and Constantionople : and what happened to these Places ; after the breaking of them .

5. What the Dij Averrunci of the Ancients were . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 whence derived : and whence the custome of setting up Figures , and Images in Ships , came .

6. The fable of the Stone Bractan , in Turkey , discovered : and a Conjecture given , concerning the Palladium , and the Statues mentioned by Philo Judaeus .

7. The Golden Calfe , and the Brazen Serpent , falsely said to be Talismans : and why the Serpent was made of Brasse , rather then of any other Metall .

8. The Wonderfull Effects of 3. Talismans , spoken of by Scaliger , M. de Breves , and the Turkish Annals : and of what vertue those other were , that were made by Paracelsus , M. Lagneau , and diverse Learned Italians .

9. The Power of these Figures proved , by the power that Resemblance is known to have , in all Arts , and Sciences : and first in Divinity . Why the Ancients placed Images in their Temples .

10. In Philosophy . Of the Power of Imagination .

11. In Physicke . Of some Animals , Plants , and Graines , that doe good , and hurt , meerly by Resemblance .

12. In Astrology . A Certaine Meanes of foretelling Evils to come , by the Colour of the Meteors that appeare .

13. In Physiognomy . The manner how to know the Naturall Inclination of any man , according to Campanella .

14. In the Art of Divination of Dreames . Examples , both Sacred , and Prophane , touching this subject .

15. In Painting . Why our Saviour Christ is oftner pictured Suffering upon the Crosse , then Sitting at the Right hand of his Father .

16. In Musicke . Of some Diseases , that are cured by it .

17. The manner of making these Talismans .

18. The Talismanicall Operations set downe by Thebit Ben-Chorat , Trithemius , Gochlenius , Albinus Villanovensis , and Marcellus Empiricus , condemned .

19. What Power the Heavens have over Thing here below .

21. The reason of the Names of the Coelestiall Images .

21. What Influence the Heavens have upon Artificiall things .

THere is nothing in the whole businesse of Philosophy , that hath more perplexed our new Philosophers , then this Subject , concerning Images , or Figures , made under some certaine Constellations . The greatest part of them therefore have rejected the Practice of these Operations , as Vaine , and Superstitious : yet some others , who are not so overswayed with Passion , have both allowed , and defended it ; though they have , I confesse , suffered for it , in their repute : insomuch that Galeottus , who is acknowledged by Paulus Jovius to have been one of the most Learned , and Knowing men of his time ; only for having undertaken the Defence of this Truth , ( as we shall make it hereaster appeare , ) hath been handled by some , like any base , Inconsiderable Fellow ; and Camillus accounted no better , then an Atheisticall Wretch . And this is the usage they bestow upon all the Ablest Men : whereas they ought rather to answer their Arguments pertinently , and to shew the Insufficiency of them , if they can : but see the Mischiefe of it . If any of these men chance to be in company , where there is any mention made of the most Able Schollers , or there be any Question started , concerning any of those Choyse Points of Learning , for which these men have been Deservedly ranked above the Herd of Vulgar Braines ; you shall have some giddy-headed fellows , that will not stick to say , without blushing , that they never wrote any thing of any worth at all , nor ever understood the matter they handled . I my selfe have heard one say , that Marsilius Ficinus understood not any thing of Plato's Doctrine ; nor Averroēs of Aristotles : and that the Wits of these Times are much quicker , then those of the Ages past . And now , Reader , thou maist judge , whether this Vanity of theirs be to be indured , or no. But to leave these men to enjoy their owne Ignorance , and referring these Considerations to some other time , we shall only in this place prove , ( against all those that have condemned them , ) that the making of these Figures we here speak of , is Lawfull ; and the Power they have , is Naturall , Constant , and Certaine . In the first place therefore let us consider their Name .

2. They are called in Hebrew 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Maghen , that is to say , a Scutcheon , or Sheild : in Chaldie , Aegyptian , and Persian , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Tsilmenaia , which signifies a Figure , or Image : in Arabicke 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Talitsman , or 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Tsalimam : and in Greek , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . The Hebrew word Maghen , though it signific a Scutcheon , or any other thing , noted with Hebrew Characters , the Vertue whereof is like to that of a Scutcheon : and although these Characters , according to the Opinion of those that are most versed in these Theologicall Mysteries , are sOme kind of Imperfect Images ; yet notwithstanding the word in this place is not properly taken for an Image that is Graven , carved , or painted ; because that the Jewes , in making any such , should have sinned against the Commandement : Thou shalt not make to thy selfe any graven Image . Maghen therefore signifies Properly any piece of Paper , or other the like Matter , marked , or noted with certaine Characters drawne from the Tetragrammaton , or Great Name of Fowre Letters ; or from any other : as we shall shew hereafter . This word signifies also , though Improperly , these very Figures also , and Images , which we speak of ; because that these also , as well as the Characters of the Tetragrammaton , do serve , as it were , in stead of a Buckler , or shield of Defence , against Diseases , Lightnings , and Tempests . The Chaldie word , Tsilmenaija , comes from the Hebrew 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Tselem , which signifies an Image : and the Arabick word , Talisman , may likewise have been derived from the same root ; Talismam , being corrupted from 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Tsalimam , by the Transposition of one letter only : Nat. in Flav. Vopisc . But the truth of this Conjecture is yet uncertaine . The Learned Salmasius gives it another Derivation : for the takes an Occasion to fall fowle upon Scaliger , who derives it from the Arabick , for not considering , that Talisman is derived from the Greek word 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , hoc est , saith he , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , ut sunt 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 anuli . But how can the truth of this Derivation be proved ? and how shall we be assured , that Talisman comes from 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , and not rather 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 from the other ? As for the last name that these Images are called by , which is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , there is no Difficulty at all in the word : so that it remaines now , that we remember , concerning these Names , that when we speake of Figures , we do not mean those , that are properly signified by the Hebrew word , Maghen , which are nothing but Scutcheons noted with Characters , such as many have seen in Paris at the Prince of Portugals ; the like whereof you have in Carlo Fabri his Scudo di Christo , and in Agrippa : Lib. 1. de Occult. Phil. we have elsewhere overthrown the Power of These Kinds of Characters , and shewed the vanity of these Fooleries , which are the Issue of some Ignorant Cabalists Fantasticall Braine . Neither shall I speak at all of those Images of Waxe , which Sorcerers are wont to baptize , in the name of Beelzebub ; these are Abominations , which we abhor , although let me tell you by the way , that the greatest part of those things our Demonographers stuffe their writings withall , are nothing but meer Fables , as ridiculous as the Dreames of the Alcoran . Our Discourse shall onely be , what Naturall Power Images , that are made under certaine Constellations , may have ; banishing from hence all Operations of Demons , or Spirits , and all superstitious Powers what ever .

I shall prove therefore this Power of Figures , and Images , three manner of wayes : by the Influence of the Stars : by the Power of Resemblance ; and by Experience . I shall begin with the last of these .

3. First then , it is Certain , and we cannot deny it , without denying the most Authentick Historiographers that are , that there have been seen , both in Our dayes , and in the daies of our Fathers , some of these Talismans , or Talismanicall Figures ( for so we shall now call them , ) that have cured those , that have been bitten by Serpents , Scorpions , Mad Dogs , and divers other Mischances , that are but too frequent withus . The Ancient Arabians , as Almansor , Messahala , Zabel , Albohazen , Haly Rhodoam , Albategnius , Homar , Zachdir , Hahamed , and Serapion give us many examples of this kind ; which gave Haly occasion to conclude , that , Utilem serpentis imaginem effici posse , quando Luna Serpentem Coelestem subit ; aut faelicitèr aspicit : Similiter Scorptonis effigiem efficacem , quando Scorpij signum Luna ingreditur , &c. Neither did he deliver this Doctrine , without having had Experence of the Effects : for he affirmes , that himselfe , being in Aegypt , had in his hand one of these Images of a Scorpion , which did cure those that were stung by this Venomous Beast : and it was ingraven upon a Bezahar , or , as it is commonly called , a Bezar-stone . It will be objected perhaps , that these Arabians are Trifling , Vaine Writers ; and therefore that there is little credit to be given to them . But I shall elsewhere undertake the Vindication of them from this Calumny ; and shall at present , for the satisfaction of Self-willed men , forbear to cite them any further ; but shall content my self with Examples borrowed from such among the Greeks , and Latines , as are accounted most Authentique .

Gregorius Turonensis , In Hist. Franc. besides an infinite number of Rarities which he reports of France , saies ; that when they were sometime digging in the bridge at Paris , there was found a peice of Copper , whereon was to be seen the Figure of a Rat , of a Serpent , and of a Fire : which being afterwards neglected , and peradventure either broken to pieces , or some way or other spoiled , there was observed , in a very short time after , a great number of Serpents , and Rats to haunt the City ; and they doe greatly annoy it still : and we cannot , without grief , call to mind , the many great Losses the City hath since that time endured by Fire : all which Sad Accidents were never heard of here , before the taking up of this Strange Plate of Copper .

It is also reported , Camerar . lib. 3. cap. 20. that after that Mahomet the Second had possessed himself of Constantinople , the breaking of the Lower Jaw of a Brazen Serpent , was the cause of the increasing of Serpents in those Parts . So true it is , that these Talismans have Power to divert many of those Calamities , that afflict Mankind . And who knowes not , that by the means of These , the Learned men of the Ages past have oft-times chaced away Insects out of their Cities , and fields ; Chil. 3. c. 60. Circa . ●● . 1160. as Gnats , Locusts , and Caterpillers ? If any desire to see some of these Examples , he may have recourse to the Chiliads of John Tzetzes ; where this Greek Author , ( who lived about the time of that Excellent Historian Anna Comnena , daughter to the Emperour Alexius Comnenus , ) reports , that Apollonius , by making a Talisman of a Stork , kept these Troublesome Birds from comming into Constantinople ; and by another Talisman , he drove away all the Gnats out of Antioch . You may also see Ptolomies Centiloquium , Athor . 9. Ad marc . Vels . Epist. 157. & 130. Et in Manil . and the Commentary of Abre Gefar , falsly attributed to Haly , as it is observed by Scaliger .

Furthermore , I am of Opinion , that the First Gods of the Latines , which they called Averrunci , or Dij Tutelares , were no other then these Talismanicall Images : and I ground this my Conjecture from hence , that there are some Historians that affirm , that they made some of these Tutelar Gods , under certain Constellations : but the poyson of Idolatry having infected the best of Sciences , was the cause , that , these Images being afterwards taken for Gods , the true , and legitimate manner of making them was smothered , and quite lost . They were wont also to set up some of these Talismans upon the Prow of their Ships , to preserve them from Shipwrack : and all this to be done Naturally too ; seeing that a Talisman may be made , under the Sign of Pisces , that may , for some certain time , render the Waters Calm , and free from Tempests . The Greeks , ( as Hesychius , and Herodotus , called these Figures , ) set up in Ships , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 a word , no doubt , borrowed from the Hebrew 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Pitochim , which signifies as much as Coelaturae : and therefore the Chaldie Paraphrase renders it , by this our 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Tsilmenaija . Now we are to take notice , that these Figures were not at all of any Humane form , but of some Coelestiall Figure , or other ; which confirmes me in the Beliefe , that they were reall Talismans . Neverthelesse the Mariners had also their Statues of some Deity or other , as of Mars , Apollo , Venus , Mercury , and the like ; which they placed at the Poop , or hinder part of their Ships : whence Virgil saies :

— Aurato fulgebat Apolline puppis And Persius : — Jacet ipse in littore , & unà Ingentes de puppe Dei .

Which gave occasion to the Poets to feign , that Jupiter stole away Europa , under the shape of a Bull ; because the Ship of the Cretians , Vid. Heurn . Phil. Barb. who stole her away , had , for it 's Talisman , the Figure of the Coelestiall Sign Taurus , and , for it's Deity , a Statue of Jupiter . The like Originall might , probably , that other Fable of Ganimed have had ; who is said to have been carried away by an Eagle , the Bird Proper to the same God . You may see further , concerning this Particular , in Sextus Pompeius , lib. de Europa , and Lactantius , Cap. 11. lib. de Falsa Religione . This custome of Mariners setting up of these Talismans , or Images , in their Vessels , against Shipwracks , is so Ancient , that they say , that among those that came with Aeneas from Troy , there was One that had the Figure of two Lions : that the Gadarenes had one , with the Image of a Horse : and that the Ship of Alexandria , which St. Paul sailed in , had the Images of Castor and Pollux , or , according to the Arabians , the Gemini graved on it : and that which carried Hippocrates , when he took his journey to Abdera , for the curing of Democritus , bare the Figure of the Sun . Now all these Talismans were not made so much for the avoiding of Shipwrack only , as for the turning away of sOme other Disastrous Accidents , or the procuring of some good Fortune , or other . And from this practise of the Ancients have the Christians taken Example , though in a Christian way , of having Images in their Vessels , and Picturing in them the Saints whose names they bear .

6. But since that I am unawares fallen upon this Choise Piece of Antiquity , I shall here further adde , that these Talismans were not set up in Cities only , and Ships , but also in the plaine , open Fields too : and it may be , that that Stone so much famed among the Turks , which they call Bractan , and is set up at Mecha , being four foot long , and two foot broad , as Suidas reports , was only a Talisman . For otherwise we must even content our selves with Turkish Fables , and believe , that it would never have been so highly prized by them , but for that it served instead of a Bed to Abraham , when he had knoweldge of his Maid Hagar : For , besides that this is ridiculous , the Turkes will never acknowledge themselves to the Bastards , and descended from a Servant-maid ; but from Sarah : and this is the reason , that they are so much delighted in being called Sarasins . Others say , that the reason why the Turks have this Stone in so much Veneration , is , because that Abraham tyed his Camell to it , when he went up to the top of the Mountaine to sacrifice his sonne ; as Enthymius Zigabenus affirmes : In Panopl . or , as some others of the more Trifling sort of the Arabian Writers will have it , because it was erected in memory of a certaine Holy Woman , who was taken up into Heaven , and afterward honoured upon Earth as a Goddesse , for having very charitably entertained the Angels Arot , and Marot . That which moved these later to forge these Fables , was the Figure of Venus , which is ingraved upon this Stone , with a Crescent : and this is that which makes me beleeve , that it was a Talisman of this Planet , which , as Mr. Selden sayes , Syntag. 2. c. 4. was anciently taken , throughout all Asia , for the Moon . And for this Cause it is , that this People hath Friday in the same Veneration , that Sunday is with us : and that , in memory of this Starre , which all the Asians worshipped , the ridges of their Houses , and tops of their Temples were adorned with litle Crescents , as ours are with Crosses . Now it cannot be thought , that this Stone was onely a bare , simple Image , erected in honour of Venus : for , besides that it was placed in the Open Fields , and not within any Temple ; it had that Vertue , which no other Image of this Goddesse ever had . For it drave away , saith Zachder , all Venomous Beasts , and rendered all the neighbouring Fields both Happy , and Fruitfull : which is so farre from being observed in them at this day , that , on the contrary , they are all utterly barren . And this agrees excellently well with the Nature of these Talismans , whose Operation lasteth but for some certaine space of time ; as Albertus Magnus assures us . Non lateat nos , De Mirabaract . 3. c. 3. faith he , quòd situt virtutes Naturales perdurant in quodam tempore , & non ultrà ; it a etiam est de virtutibus Imaginum . Non enim influit aliqua virtus de coelo , nisi quodam tempore periodi ; posteà cassa & inutilis remanet Imago frigida & mortua . Et haec est causa , quare quaedam Imagines non operantur hot tempore , quod fecerunt tempore antique . From the diversity of Opinions concerning this Talismanitall Stone , it may be judged how many Fabulous Stories have been raised touching those Artificiall Images ; as namely , of those which were called 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , which were broken to pieces by the Latines , at their entring into Constantinople : of the Palladium , of which there are so many Wonders reported , and which perhaps was nothing else but a Talisman : of those Images of the Amorhites , which , as Philo Judaeus reports , were called Nymphae sacrae , which shewed to their slaves hourely , what soever they were to do : Biblic . an t . and , which being at last quite decayed , an Angel of the Lord , ( seeing they could neither be broken to pieces , nor burnt in the Fire ) tooke , and cast into a Bottomelesse Pit . Fine fooleries these ; And here , Reader , thou art to take notice , that the Greeks were the first , that turned these Truths into Fables ; for having lighted on some of these Images , that had beene made long before , and seeing them to have such Admirable , Strange Vertues in them ; being unable to apprehend the reason of these things , they presently betook themselves to forging of Old , Ridiculous stories of These , as they have done of All Other things , the truth whereof they understood not .

7. And here , two Questions may be asked : the First is , whether the Holy Scriptures make any mention of these Talismanicall Figures , or not ? and the Second ; when they were first Invented ; and by whom ?

To the First of these I answere , that as in none of the Translations , so neither in the Originall Hebrew is the name of these Talismans found : although there are of those men that attribute all things to the Power of Nature onely , as Atheists do , who stick not to affirme , that the Brasen Serpent , set up by Moses in the Wildernesse , was but a meere Talisman , which drove away Serpents , and healed the bitings of them . But this their Opinion is confuted by this ; that the Matter , of which a Talisman is made , must not be any whit contrary to the Nature of the Griefe which it is to cure . Now all the Rabbins , Vid. Pont. Bibl. conc . col. 2. in Igno. S. Cruc . p. 270. who have treated upon this History , affirme ; that , according to the Opinion of all the Naturalists , there is nothing more contrary to those that are bitten by Vipers , then to touch , or look upon Copper : so that this should have added to the Israelites Torment , and more invenomed their Wound , rather then have cured them . And this was the reason perhaps , why God commanded Moses to make a Serpent of Brasse , rather then of Any Other Metall ; that so this Incredulous People might know , that seeing that God cured them by a Remedy , quite contrary to their Disease ; he was able as well to bring them safely into the place , to which they despaired of ever arriving . And here by the way , I cannot excuse Marsilius Ficinus , who without any ground at all hath charged the Rabbins with having a beliefe , that their Forefathers made the Golden Calfe in the Wildernesse , to no other end , then to serve as a Talisman , for the diverting of the Influences of Mars , and Scorpio , which are Adverse to them . Hebraei quoque , De vit. Cal. comp. l. 3. c. 13. saith he , in Egypto nutriti , struere vitulum aureum didicerant , ut eorundem Astrologi putant , ad aucupandum Veneris , Lunaeque favorem , contra Scorpionis , atque Martis influxum , Judaeis infestum . But this is idle .

To the second Question , I answere , that it will require the Spirit of Divination , to assigne the first Invention of these Talismanicall Images to its right Author : yet it cannot be denied but that the Persians , or , if you will , the Babylonians , or Chaldeans were the First that found them out ; as you may see in R. Moses his Ductor Dubiorum , where he tels us , that the Aegyptians , and their Neighbours , whom he cals , Gens Zabi●rum , Cazedim , & Aranim , learnt this Doctrine of them . And though wee had no other testimony but this , that throughout the whole Eastern part of the World there are yet to be seen some of these Talismans , which are very Ancient ones ; it would be an undeniable Argument , that the Easterne Men were the First Inventers of them .

8. Some of those Talismans have now quite lost their Vertue ; as namely , that Leaden one , which was made by Achmed Ben-Tolon , Caliph . of Egypt , which drave away Crocodiles ; Exercit. 186. as Julius Scaliger hath observed : as also those that have beene communicated unto Me by Mr. du Val , a man very excellently well skilled in these Curiosities , and whose Closet affords a vast number of them . I am now upon causing the choysest of his Talismans to be cut in Brasse ; and it had been done long ere this , had I not expected some which Mr. de Peyresc hath promised me . I am informed also , that M. Pontus of Lyon hath some few of these ; which I shall also endeavour to procure , that I may joyne them with those , which are promised to be sent mee , out of Italy , and Germany : and if I shall finde that they are right , I intend to publish them to the World , and to discover This Secret , which all the Learned do either bewail , as a Thing Lost to the World ; or else , as of extreame Difficulty : and shall also shew , how that all those , that have made any of these Figures , have mixed such Superstitions with it , as are indeed justly condemned .

Now some of these Talismans are yet of as much Vertue , as they were at first : witnesse that which is spoken of by the Arabicke Cosmographer , ( who is a very Authenticke Writer , ) and is cited by Joseph Scaliger . Epist. 〈◊〉 Vazet . This Talisman , he saith , is to bee seen in the Country of Hamptz , in a City bearing the same Name ; and it is onely the Figure of a Scorpion , graved upon one of the Stones in a certain Tower ; which is of so great Vertue , as that it suffers not any , either Serpent , or Scorpion , to come within the City . And if any one , for Experiment Sake , bring one of these out of the Field into the city ; it is no sooner at the gate , but that it dies suddenly . This Figure hath this Vertue besides ; that when any one is stung by a Scorpion , or bitten by any other Serpent ; they need but take the Image of the Stone with a little Clay , and apply it to the Wound , and it is instantly healed . If any one doubt of the credit of this Cosmographer , Pag. 33. he may yet adventure to beleeve Mr. de Breves , as having been an Eye-witnesse of the like experiment : Who sayes , in his Travels , that at Tripoli , a City of Syria , within a wall , that reacheth from the Sea-side to the gate of the Citie , there is a certaine Inchanted Stone ; on which is figured , in Reliefe , or by way of Imbossement , the figure of a Scorpion ; which was there placed by a Magician , for to drive away Venomous beasts , which infested this Province ; as the Serpent of Brasse , in the Hippodromus , at Constantinople , did . And a little above the City , there is a certaine Cave , which is full of the Carkasses , and bones of Serpents which dyed at that time .

These are his own words , translated . Now whereas he calls this an Inchanted stone , and saies , that it was placed there by a Magician ; you must note , that he there speakes according to the Sense of the Inhabitants , who knew not how to give any other account of the thing ; as not understanding any thing at all of the Naturall reason of it ; as we have sayd . At Byzantium , which is now Constantinople , there were many of these Talismanicall Figures to be seen : but the fury of War hath demolished them all , to the great Prejudice of the Inhabitants . Sultan Mahumet also caused one of them to be broken to peices , which was a Brazen Horse , with a Horseman upon him ; which is certainly reported to have preserved the City from Pestilence , and all Contagion of the Aire : but since that time , this Disease hath raged so fiercely , as that in the space of foure Months , Leunclavius , who was present , affirmes , that there died a Hundred and fifty Thousand persons : and every yeare , Annot. in Annal. Turc . num. 130 in the Months of July , and August , the like Effect , in a manner , is to be seen . In a word , all Asia was full of these Figures ; the Use whereof was at length , knowne to the Europaeans also : for the Druides , In his Admiranda Galliar . & in his booke which he cals Antiquissimae Gallorum Philsophiae eclog . cap. de Druidarum Astrologia . as the learned Frey reports , used these Talismans with good successe ; and even our Grandfathers have assured us , that it was an Ancient Tradition ; that where the Fairies , the Druides Wives , inhabited ; there , neither Haile , nor Stormes ever spoiled the Fruits . And the reason , in my opinion , was ; because they used to make of these Talismans . Now of late , many Learned men have rescued from Oblivion these Figures ; and Paracelsus did take so much paines herein , as that he made diverse of them ; and those of such Vertue , as that they preserved those that wore them , from the Pestilence ; as , many in Germany have had experience of . And that I may not wander far abroad , I am informed that for certaine , Mr. Laneau preserved from this Disease , all those to whom he gave any of these Talismans ; which he made , according to Those , described by Marsilius Ficinus . Those also which Paracelsus cals Zenexton , by a Made Name , ( it being the custome of this Author , to devise New Words , ) are made with exceeding great Art . In one of them there is a Scorpion , and a Serpent figured : and he saith it must be made , when the Sun , and the Moon enter into the Signe of Scorpio : In another you have a great number of little Holes , within an Oval . You may see the Figures of them , in the Chimicall workes of Crollius . In Bafil . Chim .

It may be here Objected , that this Author , whose practice we have alleadged , was a Suspected person ; and that his Writings are not free from Magick . This Objection I shall take occasion to answer , at another time ; and shall at present produce such Figures only , as have been made by men , that are beyond all Exception .

Junctin , upon the Sphear of Sacrobosco , Cap. 2. affirmes , that his Master , who was a Carmelite , named Julianus Ristorius a Prato , one that was not any whit superstitious , was intreated by a Friend of his , to make one of these Images , for the cure of the Cramp , which he was very much subject to . This Learned man , resenting his Friends sufferings , taught him the manner how to make one : so that He , not content to make only one ; made divers of them , when the Moon was in the Sign Cancer ; and that with so good successe , and with such certainty , as that he immediately found the benefit of it . Confecit , saith he , plures imagines , pro se , & amicis suis : quibus effectis ; unam pro se accepit , & liberatus est . The same he reports of a certain Florentine , a very Pious man ; who made one of these Talismans ; for to drive away the Gnats ; which he did with good successe . Nocolaus Florentinus , saith he , vir religiosus , fecit in una constellatione annulum , ad expellendum Culices , quas vulgo Zanzaras dicimus , sub certis et determinatis imaginibus ; et usus fuit constellatione Saturni infortunati , & expulit Culices . What more can be said , both for the Innocence , and Power of these Figures ? Let who will condemne those that defend this Truth , and cry down these Testimonies : for my part , I shall ever acknowledge them to be both Certain , and Naturall ; and do withall protest , that I see nothing in it , that is above the Power of Nature .

The Second Meanes which I have proposed to my self to use , for the proving of the Power of these Figures , is , the Power and Vertue of the Resemblance that there is , betwixt the Scorpion , and its Image , and the Constellation that bears the name of this Living Creature . I shall then prove this Vertue , by an Induction of that , which Resemblance alone produceth , throughout all Arts and Sciences , as Divinity , Philosophy , Physicke , Astrology , Physiognomy , Divination of Dreames , Painting , Sculpture , Musicke , &c.

9. Those then , that are well skilled in the Secrets of the Theology of the Ancients , assure us , Galcot . cap. 28. that those that first set up Images in their Temples , resembling the shapes of Angels that have appeared upon Earth , had no other design in so doing , save only the more easily to invite down those Blessed Spirits , by the force of the Resemblance . And I know not whether or no , by the very same Vertue of Resemblance , which is found betwixt God and Men ; ( Faciamus hominem ad imaginem , & similitudinem nostram : ) it hath not rightly been affirmed by some Divines , that the Sonne of God would nevertheless have become man , ( yet without suffering death , ) though Adam had never fallen . But speaking of things , as they are now at present , we know , that Jesus Christ is found in the midst of those , that speak , with Faith , of his Name : because that when we speak with Affection of any One , we represent him to our selves in our Imagination . When therefore , speaking of Jesus Christ , we fancy him as he is ; he is instantly present with us , appearing to our Hearts at that very Instant , that we There frame his Image by our Imagination . So true it is , that Resemblance hath the Power to work Wonders , even upon him that hath Dependance upon no other , and is not under any Power , or Law . But such Conceptions as these are to be entertained with all Piety , and Humility ; and proposed with such Sanctity , as becomes those that speak of so Adorable a Subject .

10. Philosophy also lets us see the Vertue of this Resemblance , in the businesse of the Imagination . For if a woman with Child did but strongly fix her Imagination upon any Object , during the Act of Copulation , the Child will assuredly bear the perfect Image of the same . Every Child knowes the Story of the Princesse , that conceived and brought forth a Black-Moore , though her self and her husband were both of them Fair ; only , because there was a Moore pictured on the Testern of the Bed . So if the Mother in the Act , either strongly Fancy Robbing , Killing , or Love , the Child will be either a Theefe , Murtherer , or an Amorous person : if she fancy Travelling , he will be a Traveller ; if Dancing , or playing on the Lute , he will be very Apt for These Things ; and so of the rest . And we see by daily experience , the Effects of the strong Desires , and Longings of Mothers , during the time of their being with Child , upon their Children ; on whom the strength of their Imagination hath imprinted the Resemblance of the same thing that they have desired . And hence they say it is , that the Children that are got upon a Married Woman , by some Other Man then her own Husband , shall notwithstanding have the Perfect Resemblance of her Husband ; because that , during the Act of Generation , her Mind still runs on Him , fearing lest he should come , and catch them at it . See what we have said , at the end of the precedent Chapter , touching these Marks , caused by the Imagination ; and how they were presently affected , upon the Parties eating that , which they bare the Resemblance of . You may further see the wonderfull effects caused by the power of the Imagination , learnedly discoursed on , by Paracelsus , Marsilius Ficinus , Picus Mirandula , Tostatus , Valesius , and Medina .

11. Physick likewise observes the Admirable Effects , caused by Resemblance : Lib. 2. de Morb. invisib . Lib. 13. de Theol. Platon . De Imaginat . In Gen. C. 30. De Sac. Phis . C. 11. De rect . in Deum fid. c. 7. witness those Herbs , which asswage the griefes of those parts of our body , whose Image they bear , ( as we have already said : ) or else which cure those Diseases , whose figure , or colour they bear . Thus Lentills , and Rape-seed cure the small pox in Children ; because that the Grains are like to the spots of this Disease . And Rhubarb , which is of a yellow colour , expels Choler , which is of the same colour . In a word , those Plants which are Barren , or Fruitfull , as Porta saith , do render those that use them , Barren , or Fruitfull : the Faire , makes them Faire ; the Deformed , make them Deformed ; the Imperfect , make them imperfect : so that he concludes , Phylogn . lib. 1. c. 8 , 9 , & 10. with Theophrastus ; Accedunt stirpium aliquot genera deficientium , vel folio , vel radice , vel alijs partibus , eademque ratione membris illis nostri corporis respondentibus , infesta , noxiaque sunt . The same he also affirms of Living Creatures . Eadem ratione ad animalia transeundo , si aliquibus membris deficisse videmus , eadem membris nostris adversantur . For which reason , the eating of those Creatures which have no bloud , does wast ours ; and so of all the other parts . And it is observed , that in France there are more Lepers , then in any other Kingdome , by reason of the great store of Hogs-flesh that is eaten there : So true it is , that our bodies become like unto that , which we use to feed on . And for this reason also is Hercules said to have been very strong , because he fed upon the Marrow of Lions , the strongest among Beasts .

12. Astrology also shewes the Vertue of Resemblance , judging of the Qualities of the Child , by those of the Stars . For Mars casting forth a glittering , red light , makes the Child that is borne under its Influence , of a red colour also . Saturn , who is of a pale , faint colour , makes him pale , and wan . Jupiter , and Venus , which cast forth bright , cleare , and pleasant beames , makes the Child beautifull , and pleasant . The like is observed also in other Qualities ; so that , if the Signes be High , and in their Apogaeum , the Child ( say the Arabians ) shall be in like manner of a Tall , and Great Stature : if they are Low ; he shall be Low , and of a little Stature . As concerning Motion , Saturne , which hath a slow , and Heavy one , makes the Child likewise Heavy and Lazy : the Moon , which hath a Swift Motion , makes him Light , and Inconsiderate . You may have the fuller prosecution of this Discourse , in those two Learned Italians , Cardan , De cent . genit . loc. cit . and Porta : who confidently affirme , that a man may likewise foretell certainly , any other the like Qualities that a Child shall be subject to , by the Figures , and other Qualities of the Meteors . Thus a man may conclude , that we shall see Armies , Battels , and Wars break forth , after that Launces of Fire , Swords , Trumpets , and Bucklers have been seen to appeare in the Aire : And chiefly , when a Comet hath appeared ; of which it is usually said , Nunquam impunè visus Cometa . And so likewise we may conclude , there will be great Effusion of Blood , if all these Meteors are Redder then Ordinary : or , when the Sun and Moon , in the time of an Eclipse , seeme bloody . And if they be Pale , and Wanne , and of a dead colour , we may conclude there will follow great Mortality by the Pestilence ; which makes those , that are infected with it , pale , wanne , and colourlesse .

13. Physiognomy likewise shews us most Prodigious Effects of Resemblance , and of Figures . For if a man endeavour to counterfet any other mans Countenance , and that he fancy himselfe to have His haire , eyes , nose , mouth , and all other parts like Him ; and , in a word , if he imagine himselfe to be like him in his Physiognomy ; he may by this meanes come to know , what his Naturall Inclinations , and what his Thoughts are , by the same , which he finds in Himselfe , during the time of this his Making of Faces . This Opinion is grounded upon the Experience of Campanella , Ee sensu rerum & Magia . who expresseth himselfe in these words . Cum quis hominem videt , statim imaginari oportet , fe nasum habere , ut alter habet , et pilum , & vultum , & frontem , & locutionem : et tunc qui affectus , et cognitationes in hac cogitatione illi obrepunt , judicat homini illi essE proprios , quem ita imaginando contuetur . Hoc non absque ratione & Experientia . Spiritus enim format corpus , et juxta affectus innatos ipsum fingit , exprimitque . I alwaies thought , that the opinion of Campanella was , that a man should only imagine himselfe to have the same Countenance with the Other ; as his words seem to mean : but when I was at Rome , understanding that he was brought into the Inquisition . I did , out of Curiosity to be satisfied in this Particular , take the paines to visit him there . Being therefore in the company of some Abbots , we were brought to the Chamber where he was : who , as soon as he perceived us , came to us and intreated us to have a little patience , til he had ended a little Note , which hee was writing to Cardinall Magaloti . When we were sate down , we observed him oftentimes to make certain wry Faces ; which we conceived to proceed , either from folly , or else from some Pain , that the Violence of the Torments , which he had endured , put him too : the calves of his Legs being all beaten black and blew , and his buttocks having hardly any Flesh on them ; it having beene torne from him piece-meale , to the end they might force him to confesse the Crimes that he was accused of . But a Learned German will shortly publish the History of his Life , and Misfortunes . To returne then to our purpose , one of our company , amongst other discourse , asking him , if he felt no pain : He , smiling , answered , No. And supposing that we had been something troubled at the Wry FAces which he made , he told us ; that , at our comming in , he fancied himself to be Cardinal Magaloti , as he had heard him described : and he asked Us withall , if he were not a very hairy man . Now , I , who had before read that Passage in his Book , which I have before set down , presently conceaved , that these Wry Faces are altogether Necessary , for to be able to judge aright of another mans Naturall Inclination . I shall not here set down what passed betwixt us , in this Interview ; because it is wholly besides my present Subject . I shall now therefore rerurne to the Effects which are found in Physiognomy , and are produced by the force of Resemblance . We see then by experience , and all knowing Physiognomists have observed it ; that if a man have a Round Forehead , he is very subject to Folly , and Lightnesse , being very easily moved any way ; in like manner as a Round Figure is the most apt for motion : and the Naturall reason of this , is , because that the Spirits ascending up , and meeting with a place of a Round Figure , they are very easily moved any way . It is also observed , that those that have a Sharp Chin , that stands forward , and a little Forehead , are very Brutish , and Stupid : in a Word , they are qualited like a Hog , whose image they in a manner bear . And without troubling my selfe any further with bringing in Instances of this nature ; you may have recourse to the Physiognomists , who will furnish you with good store of them : by which you will be able to judge , how great the Vertue , and Power is of Resemblance , and Figures .

14. The Art of Divination of Dreames is also grounded upon Resemblance , as may appear out of the Holy Bible ; Gen. 40. where Joseph foretold the Cupbearer , that within three dayes he should be restored to his office again : because he had dreamed , that he pressed three clusters of grapes into Pharaohs Cup. But he foretold the Baker , that after three dayes he should be hanged , and his Flesh should be eaten by the birds of the Air ; because that He also had dreamed , that he bare three baskets full ; and that the birds eat up all that was in them . He foretold also the seven years of Plenty , and the seven years of dearth , by the seven Fat Kine , and the seven Lean Ones ; and by the seven Full ears of Corn , and the seven Thin ones ; according as Pharaoh had dreamed . Prophane Histories also affoard us many Examples of this kind , proving the power of Similitudes . For Hecuba , being with Child , dreamed that she was delivered of a Firebrand , which burnt up her Kingdome : and this was Paris , who was afterwards the cause of the burning of Troy down to the ground . I shall here adde moreover , that this Resemblance of Dreames hath oftentimes been so powerfull , as that , what one hath dreamed , he hath afterward seen really come to passe . Thus Cornelius Ruffus , Plin. lib. 7. c. 50. dreaming that he had lost his sight , became shortly after quite blind . A like story to this is related by Galen , in his book , De Praesag . ex Insomn . And the Reader may have recourse to those Authors , that have written of this Subject ; as Nicephorus , Salomon Judaeus , Synesius , Plato , Cicero , Valerius Maximus , Cardan , and Artemidorus ; who have examined all that Chrysippus , Antipater , Artemones , Jamblichus , Aristides , Apomazar the Arabian , and Scirnachan the Indian have said concerning this Particular .

15. Painting and Sculpture do also wonderfully confirme this Power of Figures ; for as much as those that are Sad , and Weeping Pieces , do make us so sad , as that they sometimes draw Tears from our Eyes ; and the Merry , and Cheerfull Pieces , make us Joyfull , and cause us to laugh . And this is the reason , why these Later are very seldom made use of in Holy matters ; and the Former Sort are so Frequent in our Churches , where we shall oftner find Jesus Christ pictured on the Crosse , then Rising from the Dead ; or , Sitting at the right hand of his Father : because that , besides that the Painting him in that Posture , puts us in mind both of our Redemption , and of his Love towards us , who being Immortall , would yet become Man , that so he might be in a Capacity to Die for Us ; it also moves us , by the Vertue of Resemblance , to be sad , as It is : so great is the power it hath over us . Est enim Similitudo , saith Porta , pictus sermo , vel pictura loquens , quae quovis sermone , quibusve notis Valentior est .

16. Lastly , the secret Vertues of Resemblance , and of Figures , appear as well in Musicke , as in any other of the Sciences . Thus it is storied of Timotheus the Musician , that by the Diversity of Voices , and Tones , which he ordered according to the severall kinds of Humors , he was able to raise up in a man any sort of Passion that he pleased . And we find by daily Experience , Vid. Senec . lib. 3. de Ira , c. 9. Plin. l. 28. c. 2. Corn. Cels. l. 3. c. 18. that Merry songs make Us Merry , and sad ones , make us Melancholy . The Musick of the Lydians , as Plato reports , being very Effeminate , made the Hearers also Effeminate : on the contrary , that of the Phrygians made men Couragious , Manlike , and Undaunted . I shall not here set downe , what some have delivered , of the Power that Musick hath in the Curing of Diseases , only by the Harmony , and Proportionable mixture of Tones ; as it is reported of Pythagoras , who is said to have cured Mad men ; as Terpander did , those that were Deaf ; and Damon , See the learned Ferrerius , de Curand . rationem Homerica . those that were Drunke . As for Musicall Instruments , it is most Certain , that we may make diverse of them sound together , without touching them ; provided that they be all Exactly Tuned to the same Pitch , and Tone , that That other is , which a man shall play on : And although the sound of the others will be very Faint , and hardly perceivable to the sense ; yet you shall plainly perceive the Motion that the Strings do make , if you lay but a feather , or some other such light thing upon them . How Admirable then is this Resemblance , which doth every where produce such wonderfull Effects ! Quidnam hîc efficit , saith Marsilius Ficinus , ut Cithara subitò patiatur à Cithara , nisi situs aliquis , et quaedam Figura conformis ?

If then Resemblance hath so great Power , in all those things which we have now shewed ; we may very safely conclude , that it can have no lesse in that of Talismanicall Figures ; and this we may be the more Confident of , since we are confirmed herein by Experience it selfe .

It now remaines , that we prove this Power to be Naturall , by the Third means which we proposed ; namely , by the Vertue of the Stars . And this we shall very easily be able to doe , after we have first shewed the manner , which the more Learned sort do observe , in preparing these Images : I say , the more Learned sort ; because I know very wel , that many are not so Accurate in their Observations ; as we shall shew hereafter ; although they doe notwithstanding sometimes find the Effect answer their desires ; but it is , after a longer time , then otherwise it would be .

17. First of all then , they usually propose to themselves , what Effect they would have these Images produce ; whether to chase away some Hurtfull Beasts ; or , to allay the violence of Winds ; to prevent Lightnings , and Haile ; to cure certain Diseases , and the like . This being first proposed , they then search after the Meanes , that may be proper for the attaining to the End Proposed : as , for Example , for the Cure of the Dropsie , it is to be considered , that the Disease consists in Moisture : they are therefore not to take any Matter indifferently , for to ingrave , and forme , under such and such Constellations ; but it must be something , that is of a substance Naturally Hot , and Dry. Secondly , they must take , for the Ascendent , some Sign that is likewise Hot and Dry ; as Aries , for instance , is said to be . In the Third place , they must make choyce of some Starre , to which this Malady is subject ; such as Saturne is said to be : but there being need also of some Starre that is very moyst , ( to the end that Sympathy , which is so powerfull in all things , may assist also in this particular ; ) they may take the Moon in her Wane . For , as the Curing of the Biting of a Viper , they mixe some of Its flesh , with the Antidote ; in like manner , for the expelling of these Waterish Humors , we must make use of that Star , which hath the greatest Affinity with the Waters . You must also observe the Sign , which relates to the part of the body that is ill-affected : and this is the Counsell of a learned Physician , Parcels . in Paragram . who saies , that ; Oportet Medicum absque defectu scire , ubi cauda Draconis sit in homine , ubi Aries , ubi Axis Polaris , ubi sit linea Meridionalis , ubi Oriens , ubi Occidens , &c. Now that the Signes have more Agreement with , and have stronger Influence upon one part of the body , then another ; we are certainly taught by daily Experience , in the curing of Wounds . We must also have regard , if it be possible , to the Stars to which the Sicke person is subject : and then in the last place , we must above all things take care to begin our Work , under some certaine Aspects , which are only useful in the Operation , some for to shed their Influences with more Heat , or Cold ; and others , with lesse ; as occasion shall require . So that all things being thus diligently observed , the Beames of the Stars , finding a Figure aptly disposed for the receiving them , do make such an Impression in it , by the Resemblance and Harmony that they there find , as that being once taken in , they doe afterwards Operate on that which they finde to be semblable . In all the other Operations , they proceede after the same manner : as , for Example , to chase away Scorpions out of any place , they take the Signe , with which they have some Correspondence ; such as is the Signe Scorpio : then doe they take some Malignant starre , which is Adverse to them ; it being not so necessary to observe so many rules in Beasts , and other Irrationall Creatures , as in Men. Now when the Figure of a Scorpion is thus prepared , the Living Scorpions feeling naturally the Offensive Influence , wherewith the Image is indued ; they presently avoid the place , for their owne preservation ; or else , if they be too neare it , they presently dye . If it be thought by any a Hard thing to conceive , how these Living Creatures should have any sense of this Influence ; let them but consider , that there are some Persons that beare so strange a hatred to Cats , or other like Beasts , as that if there be any within the house where they are , they doe presently fall into a Sweating , and Trembling , although they see them not . It is reported also , that there is a certain Hearb , that Cats will sent at a very great distance : insomuch that , if one lay it upon the top of a House , or in a Chamber , you shall have them come from very far , to tumble , and roule themselves on it . Many things are delivered by the Naturalists , which are in appearance much more Incredible then These . It therefore now remains only , that I answer three Doubts which are proposed ; namely , Whether the Starres have any Influence upon things here below , or not ? Whether they have any Resemblance with them ? And , Whether Artificiall Figures can retaine their Influences , and afterwards Operate by them ? as we have said .

18. But first of all I must lay down this , for a most certain Conclusion , and Foundation ; That the Stars , and their Influences in these Figures , have no Power at all over our Wills . And therefore do I account , as Ridiculous , Damnable , and Scandalous , those Operations , which Albinus Villanovensis saies , may be effected by means of these Images : In Magia Astr .

Ad fugandos latrones . Ut Mulieres transeuntes super imaginem , rideant & cantent . Ad sistendum equum in cursu . Vid. infrà cap. 7. Ad recipiendam substantiam ablatam . Ad expugnandos hostes , &c.

inscription on talisman

L * ΜΘΡΙΑ

And now it is no hard matter to conceive , how the Power of Talismans comes at this day to be so undervalued ; for those that have written of this Subject , have mixed so many both Confused , and Dangerous things together in their writings ; that people making no distinction at all betwixt the Good and the Bad , do equally abhor all , whatsoever beares but the very name of Figure , or Talisman . But we shall , in the prosecution of this Discourse , sever the good Corn from the Darnell ; and shall shew , that , in the Making of these Figures , all words are indifferent ; and that they serve but to amuse the simpler sort of people . As , when Albinus Villanovensis saies , that for to cure the Tertian , and Quartan Ague , the pain of the Nerves , Ventricle , and Privy parts , you must grave the Image of a Scorpion upon a piece of Gold , or Silver , when the Sun is in his proper House , and the Moone in Capricorne : and while you are graving it , you must say these words : Exurge Domine , gloria mea ; Exurge Psalterium , & Cithara ; exurgam diluculò : and then rehearse this Psalme ; Miserere mei Deus , miserere mei ; quia in te confidit anima mea . From hence it is , that so many Superstitions have sprung ; and that people at length begun to undertake the curing of Diseased persons , meerly by the bare Reciting of Certain Words ; without any regard had , either to the Stars , or any thing else . Let us now come to the First Quaere which we are to prove , for the Establishing of the Power of Figures : namely , Whether the Starres have any Influence upon , and doe cause any Motion in things here below .

19. Primo Meteor . Aristotle endeavouring to prove the Affirmative , brings a most Excellent Argument , and worthy of so great a Philosopher ; which is this . That , saith He , from whom Motion took its beginning , the same hath no doubt given to all other things the Power of Self-motion : now , without all Dispute , the Motion of the Heavens was the First in Nature ; therefore , whatsoever Moves , Moves by the Motion of the Heavens . Insomuch , that if the Motion of these should cease , both Growth , and Motion would also cease in all things here below . In Sphoer . Sacr. c. 3. Junctin brings here an Example of a Man's heart ; which , as it is the beginning of Life , and Motion , so doth it communicate Life , and Motion to all the rest of the Members : So that , if it once be wounded , not onely the Motion ceaseth in all the parts of he body , but even Life also . You may see this Position confirmed by Hippocrates , who backs it with so many reasons , Lib. de Aëre & Aquis . and so strongly asserts the truth of these Celestiall Influences , as that he confidently affirmes , that , by the rising and setting of the Starres , a man may foretell Tempests , raine , Stormes , and other changes of weather : through the neglect of which Observations , Physitians are very often deceived in their Cures and Diseases . Cùm temporum mutationes , saith he , & Astrorum ortus & occasus observaverit medicus , quemadmodum singula horum eveniant , praenoscit utique & de anno , qualis hic sit futurus , &c. And then , afterwards shewing , what time , and what Seasons are dangerous for Sick People , by reason of the diverse motions of the Starres , he presently addes : Periculosissima sunt ambo Solstitia , maximè verò aestivum periculosum : etiam Aequinoctium utrumque , magis verò Autumnale . Oportet autem & Astrorum ortus considerare , praecipuè Canis : deinde Arcturi , & Plejadum occasum : Morbi enim in his maximè diebus judicantur , aliique perimunt , alij verò desinunt , aut in aliam speciem , aliumque statum transmutantur . It would be but lost time , if I should stand longer upon the Proof of this so clear a Truth ; which all men ought to confesse to be so , were there no other Argument for it , but this ; that it hath been constantly observed , ever since the first beginning of Astronomy in the World , that the Rising and Setting of the Fixed Starres have been the cause of very great changes here on Earth : and he must either be a very Ridiculous , senselesse man , or else a very Ignorant , that should go about to deny , that the Hyades , and the Plejades , are not Watry , Cloudy Constellations ; that is to say , do cause Rainy , Cloudy , Darks weather : as Leo , and the Dog-starre , bring Heat , and Drowth : and Orion , a Wet , and tempestuous season : and so of the rest . And after all , Vid. Gul. Rovill . hist. Plant. do we not observe , that there are some certain Flowers , that turn about as the Sun does : and others , that appear above the Water at his Rising ; and when He sets , sinke downe againe , and hide themselves , as it were bewayling his absence ? Neither are the Influences of the Stars shed upon Hearbs alone , but even upon Stones also : Some wherof do so exactly observe the motion of those particular Starres , whose Influences they bear , as that they change their Aspects with them . An Example of this Truth you have in the Stone called Lunaria , which is indued with such wonderfull qualities , as that it changeth its Appearance , in like manner as the Moon doth , whose name it beareth . In a word , do not the Humours in our bodies increase , with this Planet , and decrease , when It decreaseth ? If any man yet desire to have more of these Instances , backed with Convincing Reasons ; he may have recourse to the Astronomicall Praedictions of Ptolomy : and he shall there finde , that the truth of these Influences is too clear , to be called in question .

20. The other Point , concerning the Resemblance of the Heavenly Constellations to Sublunary things , is something more Difficult to prove , though not lesse True : Neverthelesse this objection is brought against it . If the Constellations of the Ramme , the Bull , the Twins , &c. do resemble these Living Creatures ; it is either Really , or else by Imagination . If Really ; they are then , either in the Eighth Sphear , or else in some other : but they are not in the Eighth . For , in the Constellations of the Ramme , the Bull , &c. there is no signe at all of these Beasts being figured , or represented by the Stars : neither are they in the Christaline Heaven ; nor yet in any of the Sphears of the Planets : for we should then see them , as we do the other Starres : nor yet in a Ninth Heaven ; as some have thought . If they are only by Imagination , then are their Effects also Imaginary , and have no Truth in them ; and so , by consequence , the Power of Talismans , or Figures , is Vaine .

We answere then , according to the Iudgement of the most learned Astrologers , that in truth these Images are not at all Reall : for in the Starres that make up the Constellation of the Ramme , a man may as well fancy a Horse there , as a Sheep ; as I have sometimes made triall . Neither yet are they altogether Imaginary , in the same sense as a Chimera is Imaginary , which never had Being in Nature : but they are so ordered in the Heavens by our Imagination , because that the Constellation which we call Aries , or the Ramme , hath a strong Influence upon sheep ; as Taurus hath upon Buls ; and so of the rest . Or else the Celestiall Ramme is so called , because there is not any beast upon the Earth , that is more like in Nature to this Constellation , then the Ramme : For it renders him that is born vnder it so Pious , so Meek , so Gentle , so Courteous , that he resembleth in all things the Innocent Lambe . He will also have a Hard Head , and thick Haire , curled in rings , Iusphaer . c. 2. like a fleece of Wooll . Vidimus enim ( saith Junctin ) complures hujus signi homines , capite malliari , Spissis crinibus ad modum velleris , & supra frontem elevatis , quasi capite certarent . And these are the Naturall reasons , why these Celestiall Signes are called by the names of Living Creatures . One may adde to this , with Junctin , that when the Moon is in the Signe of Aries , this Signe hath then the stronger Influence upon the Head of Man , and renders it strong as that of this Beast : and this may be another reason , why this Constellation is called by the name of this beast , rather then of any other . So in like manner , when the same Planet is in the Signe of Taurus , it hath a stronger Influence upon the Neck ; wherein consists the chiefest strength of a Bull : when it is in Gemini , the Influence is strong upon the Armes ; and for this cause , this Signe is represented by the Image of two children , embracing one another : When it is in the Crab , the Breast is then sharer in its Influences ; because that this Creature alwayes goeth upon its Breast : and when it is in Leo , the Signe sheds its Influence upon the Heart ; from whence the Lion is said to be a Generous and Couragious beast . You may see the rest of this discourse , in the same Author ; which I shall not here trouble my selfe to set down , because the reasons do not at all satisfie me . I do therefore beleeve , that these Signes do cast forth their influences upon the severall Members of the body , though not for these Reasons here delivered ; which often prove to be very Impertinent ; but onely , because we dayly see the Experience of it . They do therefore visibly work by their Influences , upon those Beasts , whose names they are called by : for , Dogs run mad , in the Dog-dayes ; and Lions are very furious , under the Signe of Leo : and this was the Only Reason , which moved the First Philosophers to call these Constellations , by the names of these beasts : and all the other reasons that are brought , are but of Later standing , and have been invented by the Later Astrologers . These Constellations then are called by the names of these Living Creatures , because that they are observed to have great power over them . And that I may trouble my selfe no further in this Particular , you may see the Abridgement of all that Junctin hath written hereof , in Heurnius , Ibid. Philos. barb . De Variet . De doctr. promisc . cap. 35. Cardan , and Galeottus , who hath a Particular Chapter upon this Question ; Quare Signa Zodiaci animalium nemina habent ? where he concludes thus ; Aries enim , in Oves ; Taurus , in boves ; Leo , in Leones ; Scorpio , in Scorpiones ; Piscis , in Pisces ; Virgo , in Virgines , & steriles ; et sic de caeteris , imperium habent .

As for the rest of the Forty eight Constellations , I shall not here speak any thing of Them ; because that some , who have undertaken to defend the Power of Figures , have said , that the Signes of the Zodiack only are of power to Worke Effectually , and Generally ; forasmuch as they make their Circuit , or at least the Sun in them , over the whole Earth ; Albumaz . in Mag. Introd. c. 2. whereas the others respect but one Part only . Notwithstanding we could very well be able to give an account of all of them ; as I shall shew at another time , if I see that This Discourse find but favourable acceptance among the Learned ; and I shall also discover the Principall Reasons , which have hitherto lain hid under Fables , why the Ancient Astrologers imposed such Extravagant Names , as they seemed to be , upon all the rest of those Constellations . At this present I shall only content my selfe in shewing , how those of the Zodiack may have power to Operate upon Figures framed by Art : and this is the Third Point , which I have undertaken to prove .

21. The Question then is , Whether the Starres doe shed their Influences , as well on Artificiall , as Naturall Things , or not ?

I answer , in two words , Contra gent. li. 3. & lib. de Fato . In specul . & de Mirab . tract. 3. c. 4. & 5. that the Affirmative is so Certainly True , that neither Thomas Aquinas , ( who left nothing unexamined in this Question , ) nor Albertus Magnus could possibly deny it . And even Experience teacheth us , that the Sun warmeth as well the Artificiall Image of a Man , as the Man himselfe : now , if this Planet work indifferently upon Both , why should not the rest doe so too ? In a word , why should not the Stars as well Operate on Artificiall , as on Naturall things ; seeing that , in their Essence , they are All Natural ? Should we exclude Gold from the number of things Natural , because it is fashioned into a Ring ? And are Stones rendered lesse Natural , when they are framed into a House ? If it be objected , that , however , they should not acquire thereby More Vertue , then they had before . I answer , that the Contrary is manifestly proved by two Reasons . The first is , because that the different Figure renders them more apt to Operate , to such , or such an Action , then they were before : as for Example , if a piece of Wood , or Stone , were unapt to hold water , by making of it Hollow , it presently becomes Fit for such a purpose : and so in other Figures . The other Reason is ; that these things , when they come under the Worke-man's hands , are wrought under certain Constellations ; which communicate such Influences and Qualities unto them , as they never had before : as we see by Experience in Bisket bread ; one sort whereof will keep a very long time , and the other , that was baked either before , or after it , will be subject to Wormes , and Corruption , although kept in the same place , and made of the same Corne , and kneaded up with the same water , and with all other imaginable conditions . But , to keepe our selves to the businesse of Figures only , we shall here conclude ; that , if they are prepared , with all these Circumstances observed , which we have before delivered , and ingraven upon some Matter that is Proper for the receiving of the Influences of the Starres ; they may Naturally retaine them , and work those wonderfull Effects , which we have before set downe . This Conclusion will receive both more Confirmation , and more Clearnesse , by the Answers to the following Objections : in the meane time , Contra Cels . 4. Advers. Haeres . l. 1. c. 23. De Civ . Dei . l. 10. c. 11. Hist. Sclav . L● 14. Contra gent. l. 4. Col. 80. De Error . proph. rel. cap. 16. Pand. Turc . cap. 230. Capitolo 4. for your satisfaction in the truth of these Influences of the Coelestiall bodies upon Artificial things you may have recourse to Tertullian , Origen , S. Irenaeus , S. Augustine , Thekel , or the Author of the book , intituled , Liber Lapidum filiorum Israel : Arnoldus Abbas Lubecensis , Arnobius , Olympiodorus in Photius , Julius Firmicus , and Leunclavius . You may see also the little Pamphlet , written by Barnerio , an Italian , the Title whereof is , Regole sopra la Carta Marina ; where he proves learnedly , and by Experience , that many Cottons , and Wools of the Eastern Countries , and even of our Own Countries also , do last longer , or a less while , if they be wrought in diverse Kingdomes , and under certaine Constellations ; as it is also observed in Ships . Vitruvius proves the same to be so in Buildings also , notwithstanding that both the Stone , and Morter , be as good in the one place , as in the other .

CHAP. VII . That the Objections which are made against Talismanicall Figures , make not any thing at all against their Power . THE CONTENTS .

1. WHence the Custome of using certaine Words , and of applying certaine Characters , in the Cure of Diseases , hath sprung .

2. An Abominable Ceremony used by the Egyptians , for to cause Haile to cease . The Reason of the Command , given to the Jewes , of not Graffing on a tree of a Different Kind .

3. The Talismans , delivered by Antonius Mizaldus , condemned .

4. The Objections brought by Gulielmus Parisiensis , & Gerson , answered . The Power the Sun hath , within the bowels of the Earth .

5. A Fourth Objection answered . The stories of Sorcerers , and of Images of Waxe , of very little Credit .

6. A Fifth Objection refuted . Of the Weapon-Salve , that cures the Wound , by being applied to the Weapon that made it .

7. The Sixt Objection of no Force . A remarkable story of two Twins .

8. The Operation of these Talismans , proceeds not from the Secret Vertue of the Stone .

9. Cajetan , and Pomponatius defended , against Delrio , touching the Power of Figures .

10. The Vertue of the Starres descends as well upon a Living Scorpion , as upon its Image .

11. The Forcible Reasons brought by Galeottus , in Defence of Talismans .

12. The Objection brought against Franciscus Ruëus , answered .

13. The Story of Virgil's Talismanicall Fly , and Horse-leech , a True one ; against Naudaeus . Gervais his booke not Fabulous , as is commonly believed .

14. Of some Admirable and Curious Inventions of men , that seeme more Incredible then Talismans .

15. Certaine Objections , never before brought , against the Power of Figures ; with their Solution .

THe Wonderful Effects , which have been alwaies observed to have been wrought by Talismanicall Figures , have so perplexed the minds of those men ; who account every thing to be Magicke , which themselves are not able to comprehend ; as that , without making any Distinction at all , betwixt Power which is Naturall , and Lawfull ; and that which our Faith permits us not to meddle with ; they have boldly published , that , what Vertue soever proceeds from Figures , is utterly Diabolicall . But when they perceived , that Knowing Men would hardly sit downe so ; and that it concerned them to produce some Reasons , to prove that these Figures can have no Naturall Power at all ; they have at length brought These following ones ; though they are built on very weake foundations , as we shall make it appeare .

1. The First is , that Reason it selfe tels us , that these Operations cannot be Totally Naturall , but rather superstitious and Dangerous ; seeing that , to reduce them to a full , and entire Effect , there are some certaine words to be used ; which have no Power at all , especially over things which have no Sense ; and that Therefore , the Making of them ought to be forbidden , and rejected , as the Church hath ordained .

To answer fully , and in Order , both to This Objection , and to the rest that follow , I say ; that , in the First place , we are to take notice ; that , in the matter of these Figures , we have already condemned all Words , and all other Superstitions : so that , to avoid a Tedious Repetition , the Reader must call to mind , what hath already been said to This. As for the Church , it never yet rejected the True , and Lawfull Power of Figures , such as we have described it : as may appeare out of the Writings of those two Learned Men , Tho. Aquinas , and Cardinall Cajetan . And if the Fathers have sometimes condemned it ; it was not till they saw that it was so mixed with superstition ( that I say not , Abominations ) that they conceived they should never otherwise be able to divert men from the Practice of it , but by condemning it utterly : as Moses likewise did , in forbidding absolutely the Graffing on a Tree of a different kind , only to keep them from that sinne , which was usually committed at that Action ; as we shall shew hereafter . And that it may appear that the bare Figures have not been used alwayes , without any Application of Words and Ceremonies ; such as were not only Vaine , but Ridiculous also ; we may take notice , that in Aegypt , when they would cause Haile to cease , which might have been effected by the Vertue of a bare Talisman onely ; it was thought Necessary , that Foure Naked Women should lye along upon the ground on their backs ; and lifting up their feet on high , they were to pronounce some certaine words , and so the Haile would cease . Quatuor Mulieres ( said they , as R. Moses reports , ) jaceant in terra super dorsum suum nudae , et erigant pedes suos , et dicant talia verba , et operentur istud : grando , descendens super locum illum , recedet ab eodem loco . This Ridiculous Ceremony was taken from the Posture of some Talismanicall Figure , In Gen. which served to divert stormes of Haile ; whereon , saith Chomer , was graven the Image of Venus lying along . Besides , some Ignorant persons having lighted upon some of the Characters , which the Ancients had invented , that so they might conceale their Philosophical Secrets , from the unworthy Rabble ; ( such as are those wherewith the Chymists bookes are full : ) not knowing the Originall of them , and believing that they had some secret Vertue in them , they graved them on Talismans . Such perhaps was the Aegyptians Serapis , which had on its breast the so much Celebrated Letter Tau. This inscribing of Cifres , and Characters , brought also along with it this Beliefe ; that seeeing there were Letters written upon Talismans , they might certainly then be read also : and hence did this Superstition take Rise , of speaking Words in the making of these Figures ; and afterwards , of letting alone the Figures , and using the bare Words only : as it is reported of Trallianus , Lib. 19. in fine . Odyss. l. 19. Hist. Aethi . op. lib. 9. Geogr. l. 15. Tom. 1. cap. 65. who used these words for the Cure of the Collick , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . And Homer writes , that the bleeding of Ulisses his wound was stopped , by using certaine Words : as likewise that of Oroondates was , in Heliodorus ; who , with Strabo , affirmes , that the Indians , and Ethiopians , use no other way of curing their Diseases . Froissart assures us , that he hath seen these Ceremonies practised in His time : and even in Our dayes they are used but too often , especially by Superstitious Women . But at last there were some that made more Esteeme of Characters , then of Plain Words , considering with themselves what the power of Figures was . Thus Pliny reports , Lib. 28. cap. 2. that M. Servilius made use of these two Letters , M , and A , to keepe himselfe from being bleare-eyed : and Eudoxia the Empresse , being in Travell with a Child , desired , ( as Cedren reports , ) to have certaine Letters applyed to her Belly , for to bring forth the dead Child : but it was all in vaine ; for it cost her her life . To conclude , these things having been invented only for the concealing of some Secrets , as we have said , De secret . Oper. Art . & Nat. cap. 1 , ( after Roger Bacon , who saith , Quae Philosophi adinvenerant in operibus artis , et Naturae , ut secreta occultarent ab indignis ; ) they were afterwards turned into Superstition , by those who mixed them with the Images , and made use of them beyond the power of Nature ; and that too with so Damnable Ceremonies , as that the very Thought of them is Irksome .

2. Now that the Practice of making these Figures was never forbidden , but only to keepe us off from those Abominations , that were usually hereby committed , ( the Invention being neverthelesse Naturall , as wee have shewed ; and the Things themselves having beene very Innocently used by Good Men , without the assistance of any other Power , save that of Nature ; ) wee may perceive by a like Example , in the Command that was given , of not Graffing on a tree of a Different kind . For it was given for no other Reason , ( that I may here passe by those , which are brought by Interpreters , both Greeke and Latine , which are many times very wide of the Text ) but only to turne away the Jewes from those Filthinesses , and Abominations , which they usually committed at this kind of Engraffing . The Latine words will in some sort hide the Uncleannesse of the discourse of these Villanies : you shall have them therefore out of the above-named Rabbi Moses , a man of very great knowledge in these Traditions : Dixerunt ergò , quòd in horâ quâ inseritur una species in aliam , Moreh lib. 3. cap. 38. oportet ut ramus inserendus sit in manu alicujus mulieris pulchrae , & quòd vir aliquis carnaliter cognoscat eam praeter morem naturalem . Et dixerunt , quòd in tempore illius actus debet mulier inserere ramum in arbore . From hence a man might conclude it was , that God , to set a Mark upon the Foulenesse of this Crime , would have the very Trees themselves also to have some Sense of it . For , if a Whore planted an Olive Tree , ( saith one of the Learnedest Prelates of France , according to the Opinion of the Naturalists , ) it would never beare any Fruit. Oliva , saith he , a Meretrice plantata , vel infructuosa perpetuò manet , vel omninò arescit . Now , Gul. Paris . de Vniverso . part. 1. to Engraffe any Tree what ever , is a thing both Naturall , and of it self Indifferent : neverthelesse it was forbidden , meerly to avoid the Sin which Nature abhors . Propter hoc igitur , is the Conclusion of the fore-cited Jew , prohibitae fuerune commixtiones , scilicet incisio arboris in aliam speciem , ut elongemur à causis Idolatriae , & fornicationum . And the like cause hath also moved those men , that have condemned Figures ; though They are both Naturall , and the making of them Lawfull ; as we have already shewed . Now the reason , why they have been also rejected by some of the more Learned sort , was either to give way to the Rigour of the Inquisition ; as the Italians , and Spaniards have done : or else , for want of having taken the paines to examine them ; as Gul. Parisiensis , Gerson , and diverse others ; whose Objections also , which they conceive to be Invincible ones , we shall likewise answer .

3. The Second Objection is grounded upon the Foolishnesse , and Impertinence of the words that are used about these Talismans ; at the making whereof , Ignorant people doe still use some certain Words , which , say they , are very neer bordering upon Idolatry .

But we have already answered , in the precedent Chapter , that we doe not at all defend the Follies of the Superstitious ; but do rather freely condemn Their Observations , and all words , that tend to Superstition . In the same Chapter also we have rejected part of the Fooleries , delivered by Villanovensis : and , that we may not have any Scruple unsatisfied , we doe also here condemn those , which are brought by Antonius Mizaldus : as namely , Cent. Memorab . where he affirmes , according to Ptolomy , that for to drive away Serpents , you must prepare a square Plate of Copper , and graving two Serpents on it , when the Second Face of Aries is Ascendent , you must say these words : Cent. 1. Apher . 52. Ligo Serpentes per hanc Imaginem , ut nemini noceant , nec quenquam impediant , nec diutiùs , ubi sepulta fuerit , permaneant . As also where he saies , according to the same Ptolomy , that , to drive away Rats and Mice , you must grave the Image of them upon a Plate of Tin , or Copper , when the Third Face of Capricorne is Ascendent ; saying : Aph. 45. Ligo omnes Mures per hanc Imaginem , ut nullus , in loco ubi fuerit , manere possit . So likewise for to gather together , and catch Fishes , you must Engrave the Image of a Fish , upon a peice of Lead , or Tin , when the First Face of Aquarius , Aph. 94. or of Pisces is Ascendent , saying : Ligo & adjuro omnes Pisces qui sunt in Flumine ( withall naming the River , ) ad tractum balistae , ut ad hanc Imaginem veniant , quotiescunque in ejus aqua posita fuerit . And so also for the driving of Wolves away , either out of a Wood , or from a Sheep-coat , you must grave upon a Plate of Copper , or of Tin , the Image of a Wolfe , with his Feet Tied , and two Mastives seeming to bark at him , when the Second Face of Sagittarius is Ascendent ; and you must withall say thus : Cent. 2. Aph. 8. Extermino per hanc Imaginem omnes Lupos , qui sunt in hac Villa , aut nemore , ( calling the Wood , or the Sheep-house by it's name , ) ut non remaneat aliquis eorum in illo . As likewise , in the last place , to render a Huntsman fortunate in his Game , you must grave upon a peice of Tin , Silver , or Copper , the Image of a Huntsman , having in his hand a Bow bent , and ready charged with an Arrow ; graving it under the Signe of Sagittarius , whose Image he representeth , and saying : Per hanc Imaginem ligo omnes feras Silvestres , cervos , apros , lepores , ut nulla meam venationem subterfugiat , Cent. 5. Aph. 100 quin optatam portionem & praedam mihi semper relinquat . I have set down so many of these Talismans , that Men may take notice of them to avoid them , and to give warning of them to those that are Curious Inquirers after such things ; who might happily have lighted on them in the Authors own writings , which are full of Superstitions . For , besides that the Manner of making them is Ridiculous , it is also as far different from the true way that is to be observed in making them , as Hell is from Heaven . So that I cannot much wonder at the Ill Luck of a Friend of mine ; who saies , that of above a hundred of these Talismans that he had made , according to these Vaine Rules here delivered , he never saw any One of them answer his Expectation . But I desiring him to make one , according to the Directions I gave him ; he presently saw the Effect follow . And M. Sanclarus , ( the Learned Regius Professor in the Mathematicks , who is yet living , and may be askt the Queston , ) hath sworn to me , that he hath cured a most Intollerable Paine in the Reins , by one of these true Talismans : so much doth it concerne us to be able to distinguish , betwixt the True , and False ones . We reject therefore this Foppish Way of making them , delivered by the said Mizaldus , as well in the places above-cited , as in some others : as namely in the 44. & 93. Aphorismes of the Second Century ; the 98. Aphorisme of the Third Century ; and the 47. Aphorisme of the Ninth : in which places he makes use of words both vain , and Superstitious , and also of most False Principles : which is the Reason , why no man could ever , by using them , attaine to the End he proposed . Now I have formerly said , that we condemne all Figures and Words , that are mixed with Superstition , in these Talismanicall Figures only : for , as for those Ceremonies & words , which are piously used ; as for example , to cause a Storme of Haile to cease ; a man may use them without any suspicion at all , according to the Judgement of some Divines . The manner is thus described by Wierus . Having first made the signe of the Crosse , Lib. 4. de praestig . Daem . against the Lightning , Haile , Thunder , or Tempest , you must take three Hailestones , of those that first fell , and cast them into the fire , in the name of the Holy Trinity ; and having repeated the Lords Prayer two or three times over , you must read the Gospel of S. John : which being ended , you must make the signe of the Crosse , over against the Cloud , and the Thunder , on every side ; & make the same also upon the ground , toward the foure quarters of the World : and after that the Exorcist shall have said three times , Verbum caro factum est , adding to it as often these words ; Per Evangelica dicta fugiat tempestas ista ; if the Tempest were raised out of malice , saith Wierus , it will cease . But let us leave the determination of this matter till some other time ; onely observing at present , that there hath crept in Superstition Here also , as well as into the Businesse , we now treat of .

The Third Objection is grounded , upon the Impotency of the Matter Ingraved . For , how can an Image , which is dead , and without Motion , give Motion to others , and have such Operations , Ibid. as are attributed unto it ? Thus it is argued by Gulielmus Parisiensis , against these Figures . Quomodo Imago mortua , et omni modo inapprehensa , omnique modo immobilis , moveret viventes ? out qualiter praestat Scientiam , quam nec habuit , nec actu , nec potentia eam habet certissimum est ? Gerson sayes the same , and brings in a manner , all the very same Arguments , in a Booke that he hath written against a certain Physitian of Montpelier , Lib. peculiari duodec . propos . who graved upon a piece of Gold , the Image of a Lion , for the Cure of the Stone .

4. To this I answere , that the Image of It selfe , is dead , and without any Motion : but that by the Vertue of the Stars , under which it was made , it hath acquired new Qualities , which it had not before : or else , that the Matter being before indued with some Qualities that were Proper for such an Effect , it is disposed for such an Effect by a Semblable Figure , and its Qualities are excited . Itaque ars , saith Marcilius Ficinus , De vit. coelit . com . l. 3. c. 16. suscitat inchoatam ibi virtutem , ac dum ad figuram redigit , similem suae cuidam coelesti figurae , tunc suae illic ideae prorsus exponit ; quam sic expositam Coelum ea perficit virtute qua caeperat , exhibens quasi sulphuri flammam . Thus many things , if they are not excited , work not at all : as for Instance , to make some Hearbs to smell , you must crush them betwixt your fingers . So Amber , which hath received from the Heavens , the Property of drawing Strawes to it ; yet unlesse it be a while rubbed , and chafed , it is not able to do it . The Bezaar , or Bezohar Stone , ( which Marcilius Ficinus sayes , signifies as much as , A morte liberans : though this be an Etymologie as Vnknown , as Vntrue : ) which is Naturally indued with the Power of Expelling Poyson , becomes also a very Soveraigne Remedy against it . That of the Scorpion , if there be first graved on it the Figure of a Scorpion , under the Influence of the Celestiall Constellation of the same name . The Flint Stone gives not its Fire , unlesse you strike it : in a word , there is scarcely any thing , but requires to be Excited , and Awakened up to its worke ; even as low , as Artificiall things ; many wherof appear not at all , unlesse there be Art used to discover them : as we may see , for Example , in Letters written with the juyce of Citrons , Figs , Onyons , Salt Almonicke , and many other things ; which must be either held before the Fire , or else dipped in Water , that they may be read . In like manner also is it Necessary , that the Vertue of Metals , and of Stones , should be excited by the Celestiall Raies , for the Rendering them Apt to effect that which we desire . Now that these Raies are so Powerfull , as that they are able to penetrate Stones , and into the bowels of the Earth , we have already proved ; and shall here confirme it , by the testimony of Bonaventure : Dicunt Philosophi , quod corpus caeleste , mediante suo lumine , influit usque ad profundum terrae , ubi mineralia corpora generari habent : et , Lib. 2. dist. 12. qu. 2. art. ult. quantum ad hoc , verum dicunt . When Testimonies , are grounded upon Experience , they cannot possibly then be denied : and we know that the Sun penetrates very farre into the Earth , and there gives life to Plants , and Living Creatures too ; which , when we see taken up , astonish us very much : as appeares out of Georgius Agricola , De Animal . subt . and the Learned Licetus , who is still Professor at Padua . As for Subterraneous Fishes , we find them but too often enlivened by the Stars , to our great Disadvantage : as you may observe out of the Third book of Seneca's Nat. quaest. c. 19. Who also , in another place , sayes , that Philip having sent men downe into an old Gold-mine , to see if the Covetousnesse of Man had yet left there any thing Undiscovered ; they perceived Rivers , running along those deep Cavernes , and many other Prodigious Sights : by which we may be certainely assured , that the Heavens do operate through every part of the Universe . Descendisse illos , sayes this Learned Author , Lib. 5. 〈◊〉 15. cum multo lumine , & multos durasse dies : deinde longa via fatigatos , vidisse flumina ingentia , & conceptus aquarum inertium vastos , pares nostris ; nec compressos quidem terra supereminente ; sed liberae laxitatis , non sine horrore visos . And those , that write of the Riches of America , assure us , that the Mine of Ptosi , where Gold is generated , is so hollow , and so deep , that nothing can more fitly represent the Dreadfull Image of Hell . If then the Starres do operate , within the bowels of the Earth , upon Living Creatures , Plants , and Metals , why not upon Stones also ? I do therefore account the Conclusion of Hieron . Hangest , an Ancient , Learned Sorbonist , to be most True ; who , searching after the Reason of Gamahes , concludes , ( after a long dispute ; ) that the Figure , or Painting on them , proceeds from two Causes ; from the Starres , and from the Property of the Earth . Lib. de caus . fol. 88. See here his own words . Quid igitur discendum sit ? respondeo , ex duplici radice posse contingere . Uno modo ex radice Siderea , secundum Astrologorum authoritatem , multis experimentis comprobatam . Alio modo , ex radice inferiore , &c. Now this Power , or Vertue of the Starres , works Indifferently upon All Things ; which Consideration hath moved many , that stand up for the Power of Figures , to believe , that all sorts of Stones , Metalls , or other Matter indifferently , if it be graved , and wrought , according to the Rules before delivered , would worke the same Effect . For , as Fire heateth all things that are set before it ; in like manner do the Stars Operate , say they , upon All Things Indifferently . But I hold the First Opinion to be the Truer , and more certaine : not , that this Later is False ; but , because the Effect Here is Slower . For , the Fire will indeed heat all things , that are placed neare it : but if the Matter be Indisposed , the Heat will not worke so speedily : as we see in Green Wood ; and in a Pibble stone , which requireth a longer time to grow hot in , then a Brick doth : and so in all other things . It is required then , to the end that the Stars may Operate the more Easily , and in lesse time , that the Matter be before hand indued with some Quality , that is proper to the Effect which we have proposed to our selves ; and have also some Sympathy with those Celestiall Signes , which we intend to make use of .

You may see this Sympathy , and the Wonderfull Correspondence that there is , betwixt Stones , Mineralls , Herbs , Plants , Flowers , Tasts , Smels , Colours , Beasts , Fishes , Birds , and all things else , and the Stars , Ton. 4. Cant. 1. c. 31. in Georgius Venetus his booke , De Harmonia Mundi , and in the Learned Comment of M. Moreau , a Physician , upon Schola Salernitana ; the reading whereof , Cap. 19. p. 322. & seq. in all sorts of books what ever , is truly very Admirable .

5. The Fourth Objection , which is brought by the above-named Authors , is ; that if this Art of preparing Images be Certaine , and their Vertue so great , as is said ; the Egyptians , Arabians , and Persians , who were the First Inventers of them , would then have made themselves Lords of the whole Earth , in subduing all their Enemies : which thing they have not done ; but contrariwise have themselves all been Conquered .

To this I answer , that no Image , or Talismanicall Figure can possibly be Capable of operating so Great an Effect : they may indeed possibly excite , in some small measure , the courage of Combatants , and make them lesse fearefull of the Terrors of Warre ; but these Qualities alone will never be sufficient , for the obtaining of a Victory . If any here urge against me the Story of Nectanabo , who is said to have drowned all his Enemies Ships , by making certaine little Vessels of Waxe , and then drowning Them : I answer , that the Story lookes very Doubtfully ; neither doe I give any more Credit to it , then to those Flams we heare reported of Sorcerers , in our owne daies , who are said , by pricking a little Image of Waxe in any part of it , to wound the same part of the body in the person whom it represents . But suppose These Things were so : yet it could not be from hence concluded , that these Effects were wrought by the Vertue of the Stars ; but rather by some Evill Angels , to whom God may have given some such Power . Lib. citato . Gulielmus Parisiensis utterly denies these stories to be True ; as indeed they are meerly Fabulous : neither do I believe there is any one of them that hath any Truth it in . If it be returned upon us , that there is nothing in them , but a man may believe , since Possibly they Might be True : I answer , that Many Things Might have been , which never yet Haven been : as , for instance , there might have been more Sunnes , and more Worlds then one .

6. The Fift Objection is , that it is Necessary that Naturall Agents should , Arist. Phys. 7. some way or other , Touch the thing they are to Operate upon : but a Figure , which cureth the Stone , Collicke , or any other Disease , toucheth not at all the Part Affected : the Vertue of it therefore cannot be Naturall .

The answer to this Objection is so easie , that , Dist. 37. in Sent. without troubling our selves to reckon up , with Scotus , the severall wayes of Touching , we need no more but give an Instance in a Hot Bricke . For as a Bricke receives heate from the Fire , without touching either Cole , or Flame ; in like manner doth an Image receive the Influence of the Stars , without Touching Any Part of the Heavens . In a word , all the Touching which is here found , is only a Virtuall Touching ; as we see in the Sunne , which though it be so farre distant from the Earth , doth neverthelesse warme it by Its Vertue . And as a Bricke , heated either by the Sun , or by the Fire , doth afterwards operate upon any other body , communicating its Vertue to it , if it be applied unto it : in the same manner doth a Figure , or Image operate upon Another Body , communicating the Influences , which it hath received from the Stars , unto It , if it be in like manner applyed , either by a Corporeall , or by a Virtuall Touching only . I shall not here produce the Miraculous Operation of the Weapon-salve , which cures a Wound , at a hundred Leagues distance , if it be but applied to the Weapon that made it ; and that you dresse it , as you would doe the Wounded Person : Tract . de Vngu . Armar . De Vng . Magnet . as it is proved by Rhodolphus Gochlenius , and Baptista Helmontius . If I should have made use of this Example , I should never have beene quiet from having it throwne in my Teeth , that the Operation of this Magneticall Unguent is Superstitious , and Diabolicall . This is the whole Burden of the Ignorant Rabble , who impute , what ever they find to carry Wonder with it , to the Operation of Evill Spirits : and yet I have been assured by M. Loysel , Physician to the late King of France , that this very Operation was Naturall ; and that Himselfe had made use of it , with Good Saccesse , and on a very Good Man . Now if Gulielmus Parisiensis deny , that the Operation of a Talismanicall Image , which is buried under ground , can be Naturall ; because that it is kept in by the Earth , which covers it : hee may as well conclude , that the Operation of a Needle touched with a Loadstone is also Diabolicall ; seeing that , although it be a hundred fathoms deep within the Earth , yet will it always turne it self towards the Pole . This Comparison is so much the more Pressing , because that the most of the Learned believe , that this Vertue of the Load-stone is communicated unto it , by that part of the Heavens , which the Needle points to . So True it is , that there is nothing more Powerfull , then the Influences of the Stars , when they have once made an Impression upon things here below .

7. The Sixt Objection strikes at the Power , which we have attributed to Resemblance : for , there is not any where ( saith Guliel . Parisiensis , ) a nearer Tye , and Correspondence , then in the Love of a Mother and her Child : and yet if a Mother drowne her selfe , the Child will not presently do so too ; and so he concludes : Quanto minus igitur in tam diversis , ut sunt Imago & Imaginatum , nulla ligatura , inter ea erit , quae cogat , ut quod patitur Imago , patiatur et Imaginatum .

I know very well , that this Author makes use of this Argument against Nectanabo : but seeing that he brings it also against Talismanicall Images , I answere ; that these Images , ( as wee have already said ) have no Power at all over our Wils . Now , to Drown Ones Selfe , or , Not to Drown ones Selfe , is an Action which depends wholly upon the Will. But if a Child resemble the Mother , as well in the Lineaments of the Face , as in the Actions of the Soul ; there is no doubt , but that this Resemblance may have very much power , both as well on the Passions of the Minde , as on those of the Body , which proceed from within : as it is often observed . And even in Our dayes , We have heard of two young Children , which were Brothers , at Riez , an Episcopall City in Provence in France , who by reason of their being so perfecty Like One Another , if One of them were sicke , the Other was so too : as , for example , if One began to have a Pain in the Head , the Other would presently feele it . If One of them were asleep , or sad ; the other could not hold up his head , or be merry : and so of the rest , as I have been assured by M. Poitevin , a very honest man , and a Native of the same city .

8. The Seventh Objection , brought by the same Guliel . Parisiensis , & Gerson , is , That if at any time these Talismanicall Stones have been known to cure the bitings of Serpents , and the stinging of Scorpions ; this Effect proceeded not at all from the Stars , but from some secret Properties in the Stone , whereon the Figure of a Scorpion , or Serpent , was graved .

This Objection is answered in two words . I say then , that we have already proved , that the Stars have power to communicate this Vertue to the Stone ; and also , that it is not at all Naturall to it , and proceeding from Its Own proper Vertue : because that , before it was Figured , and prepared under certain Gonstellations , it had no such Vertue at all . And indeed , to what end should a man take so much paines in graving , and preparing it under diverse Aspects of the Stars , if it had as much Vertue before ? To what purpose also should the Inhabitants of the Country of Hamptz , in Turkie , trouble themselves to take the Impression of a Scorpion that is figured upon a Stone in a certain Tower , in a piece of Potters Clay , if so be the Clay it selfe had the same Vertue before ? We say therefore , that it had not Any Vertue before , Proper for such an Operation ; and that this Vertue was communicated unto It , by the Stone in the Tower ; and to the Stone , by the Starres .

I shall not here examine the Arguments of Gul. Parisiensis , which are to be seen under the Title of the 56. Page , which is ; Quòd omnia ista quae fiunt per Imagines , malignissimè fiant : because that in this Chapter he treats only of Speaking Images , or Statues ; such as was that Speaking Image of a Man , which is falsly said to have been made by Albertus Magnus : But the Images we speak of , are quite Another Thing ; as is also their Power . So that there is nothing wanting now , to the full Vindication of them from Falshood , and all other Calumnies , save only to answer the Eighth Objection , brought both by Gerson , and Guliel . Parisiensis also .

9. And it is This ; which seemes to be the most powerfull of all the rest .

If so be the Stars are the cause of these Operations , why then ( say they ) should not their Vertue descend rather upon the Living Scorpion , then upon it's Image ? Quomodo , saies the Later of these , non potiùs hujusmodi virtus descendit super ipsum Scorpionem vivum ?

If we but call to mind , what hath been before delivered , we shall find it no hard matter to answer this Objection . For , we confesse , that the Living Scorpion is not at all Exempted from this Celestiall Vertue ; seeing that , if It be applied to the Wound , It cureth it , as well as It 's Talismanicall Image : so doth the Crocodile , the Rat , the Toad , the Dog , and the Viper also . And if in all the rest of Living Creatures we find not the same Effect ; it is rather for want of searching after it , then any Defect in Nature : seeing that those , that are most skilled in the Wonderfull Works of God , do certainly assure us , that where-ever any Disease is found , There also is the Remedy to be had . And who would ever have thought , that the Gravell , which is found in Urine , should serve for a Remedy against the Stone ? and a world of other the like Secrets there are , which are daily brought to Light . But it may here be demanded ; Why then should not the Stars communicate the Vertue of driving away Scorpions , as well to the Living Scorpion , as to it's Image ?

I answer , that if it were so , Nature should then make warre against It Self , and should utterly destroy it self in a short time ; seeing that all Living Creatures would soone be destroyed by one another . Most wisely therefore was it ordered , that the Stars only , and Men , should have this Vertue communicated unto them .

10. Disq . Mag. l. 1. C. 4. quaest. 1. De Incant . The Ninth Objection , is , the Answer of Delrio , to the Reasons brought by Cajetan , and Pomponatius . For , whereas the Later of these saies , that although Figure be not the Beginning , and Cause of Operation , yet it may operate very much : seeing that we may observe out of Experience , that the Figure of a Foule , Deformed Man , strikes us with a kind of Sadnesse ; whereas a Beautifull works in us an Effect quite contrary . Besides , Beautifull Objects do so move us , as that we love them ; which Foul , and Ill-favoured do not at all : Therefore saith Pomponatius , Figures have some Power to Operate . Delrio answers nothing to this , but only to the Consequence ; denying that Magicall Figures are Beautifull , or Deformed . But , even Children may easily perceive , that his Antecedent is utterly false . For , those Figures , which he cals Magicall , and we Talismanicall , are Truly , and Really , Beautifull , or Deformed , according as the things are , which they represent ; which are , for the most part , the Heavens , and the Stars ; the Beauty whereof ravisheth our Senses . Besides , these Figures do ordinarily represent some Constellation or other ; as the Virgin , the Twinnes , and the rest . Now if a Living Virgin , and Living Twins , are Beautifull , or Deformed ; why then should not their Figures , or Pictures be so too ? Let us now proceed to the Arguments of Cajetan , which Delrio refutes with as little Reason , as he hath done those of Pomponatius .

This Learned Cardinall then layes down this most True , and Powerfull Conclusion , in favour of Talismanicall Figures . Figura licet non sit ipsum principium Operationis ; est tamen conprincipium . He proves the Antecedent : quia in artificum instrumentis efficit Figura , ut illa sic , vel sic operentur ; tum quia ferrum latum super aquas fertur , quod si in formam aliam contrahas , demergetur . These reasons of his are so Strong , and so Certain , as that it is Impossible to overthrow them . For , seeing that a Plate of Iron that is Large , and very Thin , will swim upon the water ; but if you reduce it into a Round Solid form , it sinks presently : is it not evident , that this proceeds meerely from the Figure ? What manner of Spirit must he be of , that dares affirm the contrary ; unlesse it be one that meanes to say , however , as Delrio saies ; whose Answer you have in these words . Respondeo , Figuram esse Conprincipium in motu locali , & Operationibus quae per hunc motum fiunt ; ut sunt variae divisiones continui per dolabram , per malleum , per asciam , per serram ; non verò in Operationibus quae fiunt per alterationem . I cannot but wonder , that this Acute Jesuite , who hath shewed himself in other things a most Learned , and Sound Philosopher , so that he comes not short of any in the whole Society , should so grosly offend here , against those very Philosophicall Maximes , which himself hath laid down . For , where he grants , that Figure is a Co-principle in Locall Motion , and in the Operations which this Motion produceth ; but not in those which are caused by Alteration ; he concludes against that , which Himself had before laid down ; seeing that , according to the Common Consent of all Philosophers , Heat is caused by Motion : but Heat is a kind of Alteration : Therefore Figure is , of It Self , a Co-Principle in the operations which are caused by Alteration .

Again , when he grants to Cajetan , that a Large piece of Iron may perhaps swim upon the water ; yet he saies , that it is not by reason of the Figure , but of the Quantity : these are his words . Sed esto , fiat ; erit , non ratione Figurae , sedratione Quantitatis . Well ; but of It Self , and in Sound Philosophy , Quantitas non est activa : See then what the Consequence must be . And in the end , when Cajetan concludes , that it is the Figure therefore that makes a large piece of Iron to swim upon the Water ; Delrio answers , that this Figure is only Accidental : for , saith he , let this Large , Thin piece of Iron be reduced into some other Figure , either Circular , Square , or Five-angled , it will doe the same : that is to fay , it will still swim upon the water : therefore the Figure Operates not , but by Accident . But here Delrio deceives himselfe ; for Cajetan's Purpose is not to oppose one Flat Figure , or , as the Mathematicians speake , In plano , against another Flat Figure , either Square , or Circular : but a Plaine , Flat Figure , against a Solid one . For a Flat Figure , whether it be Square , Circular , Octogonall , or of what fashion soever it be , will doe that , which the same Figure , if it be solid , will not doe : which is most True ; seeing that a piece of Iron that is Square , and Thicke withall , sinkes presently to the bottom of the water ; which the same piece of Iron would not doe , were it Square , and very Thinne It is therefore a most Undeniable Maxime , that Figure hath some Power to Operate .

11. The Other Objections which are made , against the Power of these Images , are set downe , and refuted by Galeottus : De Dectrina promise . c. 24 , the most weighty of which , are these following .

In these Images which are ingraved on Gold for the cure of the Stone , and the Pain in the Reines , the Gold of its One Nature cannot worke this Cure ; much lesse then can the Image ; which being without Life , cannot by any meanes alter the Gold , and change it into another Nature . Besides , in the Image there is found neither Action , nor Passion : againe , the Gold , of It selfe , whether it be figured , or not , is still of the same Species ; and Consequently the beames of the Starres must alwaies work upon it , after one and the same manner : and if it should work rather upon Gold which is Figured , then upon that which is Plaine ; this Action would seem to proceed , rather from the Election of the Heavens , then from any other Cause . In a word , the Vertue , which is attributed to this Figure , can neither be Natural , nor Artificial : Not Naturall , because it proceeds from Within : much lesse is it Artificial ; because it is not communicated unto it by the Artificer : it must therefore necessarily proceed from some Other Cause .

The Learned Answer of Galeottus to these Objections is this . Non Enim in hac re mutatio speciei requiritur , nec proprietas auri immutatur , nec ulla Caelorum Electio intervenit , nec ab Artifice vis illa sanandi datur , nec Imago , ut Imago , quicquam Efficit , &c. sed principium Actionis ac Passionis affert , ut B. Thomas , Magnusque Albertus testantur ; non u● Figura , & Imago , Mathematicè animadversa ; sed ut efficit aliam in re figurata praeparationem , quae caelestem actionem sine difficultate varijs modis accipiat . And afterwards explaining , how it comes to passe , that among the diverse kinds of Figures that are under the Heavens , some are more Naturally Apt to receive the Influences , then Others are ; he brings in the Instance of Looking-glasses ; amongst which , those that are hollow , receive the beames of the Sunne , in so full a measure , as that they burne ; and others receive them scarcely at all . So the diversity of Hils , and Vallies , is the Cause of a greater either Heat , or Coldnesse . We may also here adde an Instance in pieces of Ice , which the Sun cannot so easily melt , and dissolve , if they be Plaine , and smooth ; but very easily , if they be Uneven ; and Rough. Which hath given occasion to some to say , that Painted Figures are nothing so Proper to the Subject we treat of , as Graven , and Carved are : which is most True . As for Gold , although the Figure change not the Species of it ; yet notwithstanding it renders it more Apt , and Proper for such an Action : as Water , Cold , and Hot , though it be still the same Species , yet the one will boyle our Meat , when the other will not . Which makes Galeottus to conclude , in these termes : Requiritur ergo , in unius & ejusdem speciei rebus , certum culturae temperamentum , ut variet ur effectus .

12. It hath also been Objected , against Franciscus Ruëus , who undertooke the Defence of This Kind of Sculpture , after Galeottus , that if it be indued with such Wonderful Vertues , Man's workmanship should then have more Power , then God's : seeing that the Graved Figure of a Lion should be able to cure the Paine of the Reines ; which a Living Lion could not doe . To this he answers , and that very Pertinently , that , That which Man does , is as wel the Work of God , as that which God himselfe does ; seeing that We are but His Instruments ; and that all our Actions , according to the Apostle , are in Him , and depend on Him . Besides , we sometimes see , that That which hath been composed by man , proves to be of Greater Vertue , then that which God hath simply Created : as , for Example , Treacle is of more Soveraigne Vertue against Poyson , then any Simple , that the Naturalists have yet found out .

13. I thought that I had now answered All the Objections , that had been made against these Figures : but I have lately met with Another , which is a more Confident one , then any of all the rest : and it is Na●daeus his , in his Apology , which we have heretofore cited : where defending the honour of Virgil , who is branded with the name of a Necromancer , because that he sometimes applied himselfe to the making of these Talismanicall Images ; he boldly affirms , that all the stories , which are reported of this Poët , are False , and Ridiculous . He denies then , Consequently , those Images which He made ; as , the Brazen Fly , which he set up , upon one of the gates of the City Naples ; which , for the space of Eight yeares , kept all manner of Flies from comming into the City . He denies also that other Talisman , of a Horseleech , graved on a Plate of Gold ; which he cast into a Well , for to drive away the vast multitudes of Horsleeches , that annoyed the same City . In a word , he stands not to dispute , whether the Operations of these Images are Natural , or not : but hee plainly denies in Termes , that there was ever any such thing in the world : as if he could not by any meanes have defended Virgil's Innocence , without easting himselfe upon this Extreame , and giving the Lye to all the Authors that have reported these stories . That which he sayes , in the Progresse of his Discourse , by way of confirmation of his Assertion , is after the same Rate . For , by reason of the great number of Places , from whence these beasts are reported by Historians to have been driven away ; one may , saith he , very well doubt , whether , because they are said to have been driven from so many , they were ever driven from any , or no. As if , because of the great number of Battails that Hannibal is reported by Historians to have fought with the Romans , we might not , by the same Reason , doubt , whether hee fought any with them , or no. He saies moreover , that Scaliger had good reason , to make himself merry with one of these Fly-drivers , who having made a Talismanicall Plate for This Very Purpose ; he had no sooner set it up , upon one of his Windowes , but a Fly comes presently and shites upon it for Handsell . But he must not thinke , that these Reasons of his are able to derogate any thing , from the Power , which we have acknowledged these Figures to have . For , ( that we may give him his Answer , ) if such a Physician is not able to Cure a Sicke man ; or if such an Arithmetician be not able to bring to an end some Operation , which he hath begun : shall we therefore conclude , that Physicke , and Arithmetick , are False and Ridiculous ? An Able man can do that , which an Ignorant man cannot : and if he also sometimes faile , it must be imputed to some default , either on his part , or on the Matter ; and not in the Science , which is Infallible . In which notwithstanding there are so Many Things to be observed , that I cannot wonder much , if many men find not the Effect answer their Expectation . Another reason , which renders the Endeavours of men herein often Fruitlesse , is , the little Certainty that we have , of Celestiall Affaires , as being so farre removed from us . And this is that , which Roger Bacon saith . Lib. cit . Quia difficile est in his certitudinem Coelestium percipere , ideò in his multus est error apud multos ; et pauci sunt qui sciant aliquid utiliter , et veraciter ordinare . And this is the Only Reason , why so many great Personages have passed by , both this Science , & that of Erecting Horoscopes , and also the so much Famed Philosophers Stone ; being taken up with Imployments of more Importance , and which required not either so much Time , or Paines : Not , but that they acknowledged the Truth , bth of the one , and of the Other ; and Especially of Talismans : as may appear out of severall Epistles of Joseph Scaliger to the Srs . de la Vau , Vazet , and Bagarris . So that I am of opinion , that if his Father , Julius Scaliger did make himselfe merry , to see , that a Mathematician should not be able , with a Figure made to drive away Flies , to keep a Fly-from comming and abusing it ; it was rather to laugh at the Ignorance of the Artist , then at the Art he professed ; seeing he hath acknowledged the Power of it , in diverse places . As concerning the Author , called Gervais , who attributes to Virgil these Talismanicall Images ; as namely , a Brazen Fly , a Golden Horseleech , and some others : the high Imployments which he was taken into by the Emperour Otho , ( to whom he was Chancellour : ) and the booke which he presented him with , the Title whereof was , Ocia Imperialia , ought in my Opinion , to render him a man Worthy of Credit : for as much as it highly concerned a man of his Ranke , and Condition , to publish nothing , but what was both Grave , Serious , and True . And certainly , if he should have so much forgotten himselfe , as to have presented the Emperour with a parcell of Absurd , Impossible , Fabulous stories , as Naudaeus is pleased to call them ; this would have been the meanes to have made him been cryed downe for a Foole ; especially in a Princes Court ; where there are alwaies found some High Spirits , that cannot flatter at all ; and some others , who , envying the Fortune of the Great Ones , will be sure to examine their very Least Actions ; and will not pardon the Least Fault they commit . How then would they have pardoned Those Faults , which were Criminall ; such as are those , which they would charge him with ; which are not fit to have proceeded ( I will not say , from a Chancellour , but ) from the most Wretched Poët that lives ? If it be said , that Princes have oftentimes the like books presented to them , which are full of Lies , and other Impertinencies : I answer , that such bookes however are never presented by a Chancellour , or by any Person of Note , or Consideration in a State . Neither yet do such Bookes , by whomsoever composed , escape from being answered by some or other : but , as for This of our Chancellour , who hath ever refuted it ? nay rather , what Historian hath not transcribed him , and inserted his Stories into his owne writings , as most True ones ? And whereas some may say , that he hath some things , which seem Ridiculous , and Incredible : I answer , that they ought not to be so esteemed ; since that the Ages past , and even these Our Owne Daies do produce the like . So , that Admirable Tower , or Steeple , which Necham reports to have been made by Virgil , with such wonderfull Art , as that the Tower , which was built all of stone , moved to and fro , when the Bell rung out ; is not without Parallel : for at Moustiers , a City of Provence , the Steeple , whose stones are all mortaifed one within another , hath in a manner the very same motion that the Bell hath in Ringing ; and that in so strange a manner , as that sometimes those which are on the top of it , knowing nothing of it , when they perceive the Bells begin to ring , are very much affrighted : which , I confesse , happened once to my selfe .

14. I could in like manner make good the greatest part of those other Stories , which are reported of this Poet ; which the same Naudaeus accounts both False , and Impossible ; but that I see on the other side , that they come very farre short of those Admirable Inventions of some certaine Instruments , Images , and Figures , which Our Owne Age hath brought forth . As , for Example , those Admirable Clocks , which are to be seen ; one whereof I saw at Ligorne , brought thitherto be sold by a Germane ; which had so many Rarities in it , as I should never have believed , if my owne Eyes had not seen it . For , besides an infinite number of Strange Motions , which appeared not at all to the Eye ; you had there a company of Shepheards , whereof some played upon the Bag-pipe , with such Harmony , and Exquisite Motion of the fingers ; as that one would have thought , they had been alive . Others Daunced by Couples , keeping exact Time , and Measure ; whiles others capered , and leaped up & down , with so much Nimblenesse , that my Spirits were wholy ravished with the Sight . I shall not here say any thing of that Admirable Instrument which is to be seen in the hands of Mr. de Peyresc , one of the Kings Councell , which sheweth the Houres of the Day , and the Just Time of the Ebbing , and Flowing of the Sea , by the Motion of a little blewish Water , which is shut up within a little Circular Pipe of Glasse , in which you shall sometimes see this water quite conveyed away . I shall also passe by Architas his Wooden Dove ; and the Artificiall Fly , and Eagle , A. Gell. Noct. Att. c. 12 which have , in Our daies , beene made by Artto flye , at Norimberg : the Author wherof hath also made very Admirable Hydraulickes , and a Perpetuall Rainbow ; Lib. 15. Biblioth. c. 1. as Antonius Possevinus reports : as also the Burning-glasse which Proclus made , in Imitation of that , Strab. l. 17. Plin. l. 36. c. 7. Tacit annal. l. 2. Cassiod . variar. l. 1. Ep. 45. wherewith Archimedes burnt the Ships of the Romans , at the siege of Syracuse : the Statue of Memnon , which alwayes yielded a strange sound , at the Rising of the Sunne : and those of Severinus Boëtius , ( so much admired by Theodoricus , King of Italy ; ) who , as Cassiodorus saith , made Serpents of Brasse to hisse , Birds of Brasse to sing ; and , in a word , gave , as it were , Life , and Soule to all kinds of Mettalls : The Art of Flying , which Lucian affirmes , that himself hath seen practised ; and which was publickly shewen upon the Theatre in Nero's time , as Suetonius reports : In Pseudo philo . dial. 69● In vit. Neron . the Admirable Effects which Roger Bacon promised ; as , of raising Artificiall Clouds , and causing Thunder-claps to be heard , and Flashes of Lightning to be seen ; and afterwards to have all this end in a Shower of Raine : The Figure of the Heavens made in Brasse , Ambros . Mor. Narrat . in descrip. Hisp . by Janellus Turrianus of Cremona , which were much more admirably done , then that of Archimedes ; and was to be seen , not many yeares since , in Spaine : together with a little Mill , which on one side made a Noyse , as of a Mill-clack ; and on the other , cast forth the Meale ground : the Tree , which they call , Vegetall ; which is made to grow in a Glasse , in lesse then a Nights space : the Rose , and all other Flowers , which by Art are raised up , out of their own Ashes : the Burning Lamp , which was found in the Temple of Venus , S. Aug. de Civ . Dei , lib. 21. c. 6. which the Violence of Winds could not extinguish : and that Other Candle , made of a certaine Stone , Lighted ; which was harder then any Iron : Whereof Lucas Tudensis , and Tostatus make mention : In vit. S. Isidor . c. 22. Inc. 21. Numeror . as also many other the like , which the Learned Licetus hath lately made an Exact Discourse of , in his Book , De Lucernis Antiquorum . Lastly , I shall also omit to speak of the Invention of diverse kinds of Hydraulicks in Our Own times , which are of so wonderfull Strange Contrivance , as that there is nothing in the world , which they doe not imitate : as also those Statues of Men , and Women , that Speak , although Inarticulately ; that Move of themselves , and play upon divers Instruments : Of Birds , that Fly , and sing : of Lions , that roare ; of Dogs , that bark ; and others , that fight with Cats , in the very same manner , as Living Dogs do : and a thousand other wonderfull Inventions of Men , which are enough to astonish our senses . And now let the Reader judge , if the Author of that bold , rash Apology , have any just reason to say , as he does , that this Learned Chancellour to the Emperour Otho was not in his right Wits , when he wrote the fore-mentioned Book ; where the Effects of those Figures , which he attributes to Virgil , have much lesse of Wonder in them , then These we have here specified . So that consequently , a man might , by this meanes , defend this Excellent Poet , against the Imputation of Magick , without denying ( both against the Experience of Former Ages , and of Our Own , ) the Power of Talismans ; the Truth , and Efficacy whereof you may see acknowledged , ( that I may trouble my self no longer to prove it , ) in the works of those Authors which we have formerly cited ; whose Quality renders them both without Suspition , and above all Reproach .

14. After all these Objections , there are yet some Other may be made , which have quite escaped our Criticks : I shall first propose , and then answer them ; to the end I may cleare this Subject , which hath been so Unjustly cried down , of all Doubts , and Difficulties .

It may be then Objected , that , seeing that , in making of a Talismanicall Image , we are to grave only One Celestiall Figure ; the rest , which should concurre in the Operation , not finding their Image there , cannot Operate at all .

Secondly , it is Ridiculous to grave the Figure of a Ram , a Lion , and so of the rest ; seeing that the Constellations , whose names these are , do not doe the businesse , in the Effects which we see in Nature ; but rather the Sun , passing through the parts of the Heavens .

Thirdly , the Vertue of the Other Stars will be communicated to the Image , as well as of those , which we chiefly desire to make use of ; seeing that , both the One , and the Other , do continually send forth their Influences : those therefore , that are of Contrary Qualities , will hinder the Operation of the Other .

Lastly , these Figures must needs be Superstitious , and no whit Naturall ; seeing that the Figure of a Scorpion , either Ingraved , or Imbossed , on a Stone , hath not only the power to cure the stinging of a Scorpion , It self ; but is able also to communicate This Power to Another Figure , taken from it , in a Piece of Clay : as in that we have spoken of .

To the First I answer , that a man may , if he please , grave Diverse Images , according to the Diversity of the Signes that he would observe . Such a one was that Talismanicall Stone of the Sr. de Bagarris , which was seen in Paris , by diverse Learned Men : such a one also is one of those Silver Talismans , that M. de Marescot , Master of the Requests , so much honoured me , as to communicate unto me ; although I conceive it to have been made by some Superstitious person . For , besides the Table of Latine Cifers that you find there , and some Chymical Characters ; there are also three Angelicall Characters , like unto those that are found figured in a Book intituled , Les Clavicules de Salomon : which makes me suspect all the rest . The Figure of a Woman , which you see on the One Side , is certainly meant for the Sign of Virgo : and the three Hebrew Letters , which are on the other side , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , are the Abbreviatures of these three Entire words , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , El hascem Echad : that is to say , word for word : God ; This Name is one . Mr. de Peyresc , of whom I have formerly made mention , a man that is most Exact and Skilfull in Matters of Antiquity , hath , among the many Rarities which his Closer affords , very many of these Talismanicall Figures also ; which he could not have the opportunity of conveighing to me , because that the Intercourse with Lions hath been broken off , by reason of the Sicknesse . I may possibly hereafter have the Opportunity to communicate them to the World . But to return to the businesse in hand . The Influences of many severall Stars may be communicated to one Sole Figure ; as the Vertue of many sundry Hearbs , which proceedeth from the same Stars , may be reduced into one Medicine . This Comparison is used by Marsilius Ficinus , who , following the opinion of the Ancients , saies : Illa verò ex quamplurimis conflari pro arbitrio possunt . Ut si centum Sclis , Jovisque detes , per centum plantas , & animalia , similiaque sparsae fuerint ; componere simul haec centum tibi comperta possis : & in unam conficere formam , in qua Solem fermè , Jovemque totum jam videaris habere . So that there is no great Necessity that the Figures of all the Constellations should be ingraved , but only of That , which you would have to Operate the most Effectually . And though the Other Starres meet not with a Figure semblable to their Operations ; yet will they Operate notwithstanding : for as much as they doe continually shed forth their Influences upon all things indifferently ; and do communicate their Vertue to the Gold , or to the Stone ; though some , more ; and other some , lesse ; according to the diverse Aspects , under which they were wrought .

To the Second Objection I answer , in one word , that it is all one , whether it be the Twelve Constellations of the Zodiack , or the Sun in them , that sheds forth these Influences , so that we be but assured by Experience , that they come from such a part of the Heavens , and that the Effect alwaies followes : we are therefore alwaies to grave such a Figure , as is Correspondent to this Effect , whether it proceed from the Sun , or from the other Stars . And yet it is Manifest , that it proceeds not Principally from the Sun ; seeing that the rest of the forty eight Constellations , which are not in the Zodiack , and through which the Sunne passes not at all , do neverthelesle , in some sort , Operate also .

The Third Objection is as casily Answered , as the Former : forasmuch as those Constellations , which are of a Contrary Nature to the Effect which we desire , though they do Operate ; yet it is but Faintly , and with Little Force : for we use to observe the time , either when they are not in our Hemisphere ; or if they be , we then take them , when their Aspect is weakest , and when a Fortunate Star accompanies them .

The Last Objection is indeed the most Difficult of all the rest ; seeing that the Vertue , which we find Imprinted in a Talisman , seemes to surpasse the Power of Nature . Neverthelesse we are able to make it appear , that there is nothing Extraordinary in it , by instancing in the Loadstone ; which having communicated it's Vertue to a Peice of Iron , This Peice of Iron communicates it afterwards to Another , in drawing it to it self , and retaining it . In like manner may a Talismanicall Figure communicate it's Vertue to Another Figure , which shall have received Impression from It ; which shall afterwards have the power to work the same Effects : only the Difference is , we can give a Reason of this Later , though not of the Former . For , the Talisman is , as a Brick , made very hot , which is able to heat another Brick , though not with so much force , as the Fire does : and the same is to be said of the Print of a Talisman in Clay , which can never be so Powerfull in Operation , as the Talisman it selfe ; which is heated , or penetrated , by the Beams of the Stars .

We conclude then , that we may Naturally , and without the Aid of Spirits , prove , by the Secrets of Nature , not only the Power of these Images , but of many other Operations also , which are more wonderfull . As , for Example , to send Newes to our friends , in lesse then an houres space , above an Hundred Leagues off : as Trithemius Abbas ; In Tract . Apol. pro Societ . Fratr . de Ros. Gruce . Part. 3. c. 4. and Bartholemy Cordelier , and after them , Robert Flud , have undertaken to doe . To doe such Miraculous things , by the help of Looking-glasses , as we would think to be utterly Impossible : such as were those strange Operations , which Roger Bacon undertooke to do in the number Nine ; by which hee promised the Pope , that if he would furnish him with such a Summe of mony , as the Charge of making them would require , he should be able to annoy the Turkes more by these Glasses , then by an Army of a Hundred Thousand Men. Briefly , if Aristotle had not informed us , that the Image in the Aire which inseparably followed a certaine man , so that he could never be rid of it , was Naturall : would it not presently have been concluded , that it was some Familiar Spirit , or some Demon , that took upon it the Figure of this Man ? And yet neverthelesse , this was only the Effect of the Man 's own Weaknesse of Sight ; which being unable to penetrate the Medium of the Aire , it's beames were reverberated , in like manner as in a Looking-glasse ; so that , when ever his Eyes were open , he still saw his own Image in the Aire . De sens . ter. In Fernel . Dialog. de Fascino . Which makes me to be of their Opinion , who indeavour to vindicate the Ancients , from the Imputation of Magicke , and to thinke , that the Workes which They did , and which are commonly accounted Diabolicall , proceeded meerly from some Naturall Principle : and I am seriously of this mind , that there can be nothing more Ridiculous , then to have recourse to Spirits . For , besides that Campanella , Riolanus , Symphorianus , Campegius , and many others assure us , that , whatsoever they may have done , yet They have never observed any thing that was Supernaturall , at least in those Works , which are said to proceed from Spirits : We our selves may do , without Their Aid , whatsoever they can do ; seeing that they have no Advantage over Us , but Operate only by applying Active things to Passive , De Secret. oper. Art . & Nat. cap. 5. like as We do . We conclude therefore with the Learned Bacon . Non igitur oportet nos uti Magicis illusionibus , cum potestas Philosophiae doceat operari quod sufficit .

PART . III. Of the Horoscope of the Patriarches : or the Astrology of the Ancient Hebrewes .

CHAP. VII . That Idolatry is falsely said to have sprung from the Astrology of the Ancients . THE CONTENTS .

THe Arguments against Astrology ill grounded : and how , by the waies of Nature , it is possible to give judgement of the Good , or Evill Fortune of a Child .

2. The Resolution of Tho. Aquinas , in the behalfe of Astrology .

3. Gulielmus Parisiensis , and Paracelsus refuted . Astrology by whom found out . The Error of Pliny in this Particular .

4. Astrology both Good , and Evill ; and how . Moses a skilfull Astrologer .

5. Idolatry whence sprung forth , according to Marsilius Ficinus , and Bechay , a Jew . Hannibal , & Hasdrubal , Compounded names ; and why .

6. The Opinion of R. Moses , and the Author of the Booke of the Wisdome of Salomon , concerning the Beginning of Idolatry . The Conclusion of all before delivered .

7. Fires used to be made , by the Ancients , to the Sunne , and the Moone : and for what Reason .

8. Reasons given , for the proofe of the Innocency of the Ancients , in these Curiosities .

I Do not doubt , but that , now I here undertake to prove , that the Patriarchs , and First Fathers were Astrologers , and Casters of Nativities , I shall be accounted a Ridiculous fellow ; and that the Common Cry will be , that my Opinions are Wild , and Extravagant , and without Common sense . But be it so ; I have already endured so many Calumnies , for endeavouring but to reforme the Ignorant , as that I may very well say with the Poet ;

Hoc quoque Naso feres , quoniam majora tulisti :

Jam tibi sentiri Sarcina nulla potest .

All things are sweet unto me , so that the Truth be but knowne : and certainely my Enemies must of Necessity leave persecuting me , unlesse they are more senselesse then Beasts . I publish then Freely , and Boldly , This Curious piece of Doctrine , which the Ignorance of the Hebrew tongue kept a long time hid from the Christians . But seeing that my Custome alwayes is , first of all to cleare the Subject which I handle , from all suspicion ; it concernes me , that , before I discover the Secrets of this Astrology of the Ancients , I make it appeare , that Men have , without just Reason , or Ground , questioned the Purity of this Science ; which , teaching how to erect Nativities , under the diverse Aspects of the Stars , makes us Able to Foretell , and that by a way of Natures owne teaching , the Good , or Evill Fortune that shall befall men .

1. Those then that oppugne the Innocency of Astrology , make use ordinarily of these two Reasons : first , that it is Vaine , and of no Truth ; and secondly , that it is condemned by the Maximes of our Religion ; which requireth nothing at our hands , but this Burden of the Cloister ; Obedience , and Humility . And if we but consult the Canons , where this Decree is to be seen , written in red letters ; you will finde , say they , that it is not without Cause , that This Art is cried down ; seeing it imposeth a Necessity upon our Actions : and that the Principle on which it is grounded , hath been of so dangerous Consequence , as that it hath planted Idolatry in the Mindes of Men. Now if these Arguments had not been already answered by so many Authors , it would concerne me to examine them in this place : but Cardinall de Aliaco , Lucius Bellantius , Melanchthon , Pirovanus , Goclenius , and Ranzovius , have so judiciously done it , to the satifaction of the most Criticall Palate , as that he must be no Man , that shall not acknowledge their Reasons to be most Just , and Sound . For , if the Church , say They , cannot endure the very name of Astrology ; it is not meant of that Kind of Astrology , which , by the Rising and Setting of the Stars , and by their severall Conjunctions , is able to foretell Rain , Thunder , Stormes , and Tempestuous weather , and , by Consequence , the Plenty , or Scarcity of Fruits : as also , by the Nature of these Celestiall Figures , to judge of the Naturall Disposition of a new born Child : as , that it will be of a Temperate Humour , if it be borne under a Temperate Signe ; and for the same reason , will be also Meek , Affable , and Courteous : or else on the contrary , if it be borne under a Malignant Constellation , by reason of Its being either too Cold , or too Hot , and Parching ; the Child will also abound with the Like Humour , and so a man may proceed on in his judgement of him , and pronounce of him Probably , and without captivating the Will at all , that he will be Quarrelsom , and Ill-natured ; and these Quarrels being alwayes accompanied with some ill Accident , or other , one may conclude , that he will be Vnhappy , and Vnfortunate : and many the like things may be foretold , which I shall here omit ; because they are so common , that even Children know them . This then is not the Astrology , against which the Church hath given Sentence ; but that Other Sort , which hath been Justly condemned ; which attributing more Power to the Heavens , then it ought to do , imposeth a Necessitie upon the Freest Part of our Soule .

These Authors have likewise given the same Answere to the First Argument , concerning the Incertainty of this Art , which we have before brought to prove the Truth of the Power of Figures . We may therefore account all those to be very Obstinate , and Self-conceited men , who , to asperse Astrology , do reckon up all those Astrologers of note , that have been found Liers : whereas they should also as well have produced the names of all those that have hit right , and whose Predictions have even astonished all those , that have seene the Event to follow . So , the great Picus Mirandula , who , for writing against Astrologers more , and more reproachfully , then ever man did , was called Flagellum Astrologorum , met at last with one Lucius Bellantius of Syena , who was not at all deceived in his judgement that he gave upon his Nativity : for he foretold him , that he should die in the Thirty fourth year of his Age ; which accordingly came to passe . And did not Junctin , an Italian , of the City of Florence , foretell , that Himselfe should die of some Violent Death , and upon the very same day was knocked on the head , by his Books in his own Study falling upon him ? But that we may not weary our selves , in turning over bookes , in searching for Examples of this Kind , even our owne Country of France will be able to affoard us enough , and he must have been a blind man , that hath not observed them .

2. Certainly the Consideration of these Truths prevailed so much upon the Minds of the most Learned men , that lived in the days of our Fathers , that without any making Doubt , or Scruple at all , they put Pen to Paper ; imploying their most precious hours of Study , in Confirmation of what their Prededessours had herein delivered : addicting themselves so much the more freely to this kind of Study , for that they saw it was asserted also , even by the most pious Doctors of the Church . Damascene , saith , Damasc. 2. lib. de Fide . Contrae Cent. l. 3. c. 54 . 8● . Alios atque alios Planetas , diversas complexiones , habitus , & dispositiones in nobis constituere . Tho. Aquinas hath also embraced the same Beliefe , citing the fore-named Author , and confirming this Doctrine by the comparison of a Physitian , who is able to judge , by the Complexion , and Temperament of the Body , as by the Immediate Causes , of the Subtilty of the Vnderstanding : In like manner , saith he , may an Astrologer judge of it , by the Diverse Motions of the Stars , as by Causes also , though more remote . He addes further , Cent. Aphor. 38. that it is True which Ptolomy affirms of the Planet Mercury ; that if , at the Nativity of a Child , it bee found in one of the Houses of Saturne , hee will have an Acute , clear Wit. 1. Part. q. 150. art. 4. & 2. q. 3. art. 5. videat & finis libri de generat . And at last , this Learned Doctor concludes , that Astrologers are very seldom out , in their Iudgement , as farre as concernes the Manners of Men : for , we are , saith Hee , to beleeve our Sense , and Experience .

3. I shall here passe by all that the rest of the Fathers have written , Acroteleut . Astronom . touching this Particular ; all which is diligently collected , by Rodolphus Goclcnius , a Physician of Masbourg : neither doe I purpose to make an Apology for this Science ; for , I shall rest satisfied in the Churches Determination : Only I will here set downe , what the Opinion of the Rabbins is , in this point in hand .

And first , that I may cleare these Secrets from all manner of Suspition , it will concern me , in few words to shew , that there can be nothing more False , then what is usually given our , to the Disparagement of this our Astrology ; namely , That the Beginning of It , hath given Rise to Idolatry . Gulielmus Parisiensis , in his First Part de Universo , denying the Power of the Stars in Figures , which we have before treated of , endeavoureth to confirme This Opinion ; which was first broached by some Christians in the Primitive Church . Theophrastus Paracelsus hath also since judged it True , in his Book De Morb. Invisib . in the Chapter which treats of the Disease , which is called by the name of S. Valentine , or , the Falling-sicknesse ; where he saith : Quidam ex populo observarunt , quòd & Planetarum Conjunctiones & Oppositiones , & alij cursus Coelestes , tales morbos irritarent , & augerent ; unde etiam sectae natae sunt , ut quidam crediderint , Stellas esse Deos. But this Opinion hath no Solidity in it at all ; and that for Three Reasons . The First is , because the Patriarks , according to the Testimony of the most Authentique Authors , were the Inventors of this Science . The Second is , because that their Children practised it , and were Blamelessc . And the Third is , because it is a very hard Matter , Truly to determine , whence Idolatry tooke it's beginning .

As for the First , Josephus affirmes , Antiq. 1. that Adam and Seth , were the First that practised this Science ; whether it were in them , Infused , or Acquired : and that Abraham , when he fled into Egppt , taught it the Egyptians . This Truth hath so much the more Force in it , in that it proceeds from a man whose Authority is Unquestionable . So that we may perceave , that Plinie is much mistaken , Lib. 5 , 6 , 7. when he affirmes , that none but Atlas was the Author of it : for , besides that we are very certaine , that Astrology was in Vse , long before Atlas ; he contradicts what himselfe had said in the Book immediately going before ; where he would have Belus to have been the First that invented Astrology : although afterwards again he assures us , the Phoenicians were the men . But suppose we should grant him , that the Phoenicians , or else , as others will have it , the Assyrians , were the Inventers of it : yet still will it be true , that the Patriarks were the Men ; forasmuch as , Abraham was an Assyrian ; and his Predecessours were Phoenicians ; a Colony of Assyrians having gone into Phoenicia , as we have elsewhere proved . I shall not here speak of the Two pillars which are reported to have been erected before the Floud ; upon one of which , all the Rules of Astrology were ingraved , by Seth ; and which was preserved downe to the very time that Josephus lived in , who affirmes himselfe to have been an Eye-witnesse of it . Now it could never enter into any mans breast to imagine , that these First Patriarks , observing the Motions of the Heavens , did worship the Stars : it were a great Crime to entertain any such Thought . Idolatry therefore took not its Beginning from Astrology .

4. The second Reason is grounded upon All Story , both Sacred , and Profane : where any one may see , that there are very few Ages passed , wherein there was not some Great Personage that was Famous for his Knowledge in Astrology , without being condemned for it by any . It is true indeed , that the Primitive Christians condemned Aquila ; who is no other , then the Famous Interpreter of the Bible , knowne by the name of Onkelos : but it was not , till they found , that this Overcurious Spirit rested not in the simplicity of Astrology , but betook himselfe to the superstitious Observation of the Stars , attributing to them the Power of over-ruling ; as well our Mind , as our Body ; and that Inevitably too , without leaving us any Power to Decline their Influences , which he is said to have called by the name of Fatall . In a word , no man will ever be able to find , what ever Picus Mirandula , ( who is seconded by Delrio , and many others , ) sayes to the contrary , that among so many Astrologers , that are spoken of in History , any One hath been reproved ; if so be that he only observed the bare Rules of Astrology , as we have described it ; and followed the Tract , which Nature hath laid down ; leaving us the Proper Freedom of our Will , as our Religion teacheth us . And in this sense , Astrology is Good , and Allowable ; but very Pernicious , if it proceed otherwise . Besides , This Reason ought to satisfie us in this Particular , that Moses himselfe , who was a Man as Holy , as Politicke , was skillfull in the Puritie of This Science , as well as in all the rest , that Egypt , and Chaldea had brought forth ; as is proved by Philo Judaeus ; whose words we have elsewhere quoted . Theophylact saith , that for to be able to convince the Superstitious Egyptians , In Act. Apost. c. 7. it was Necessary that he should understand , not only the True Religion , but also the Grounds of the False . Dedi cormeum , saith the Wise man , ut scirem prudentiam atque doctrinam , Ecclesiast. erroresque ac stultitiam . Vpon which Text , R. Selomo sayes , that by the two First Words , Prudentia , & Doctrina , we are to understand Sciences Divine , under which he comprehends Astrology : and by the two Last , Errores ac Stultitia , those that are Vnlawfull , in which number hee reckons the Magicke of the Egyptians ; to which some will also intitle Moses . And he that desireth to be informed more particularly , how able a man in Astrology he was , needs but to have recourse to Abarbanel , or Moses Egyptius , lately translated , and corrected by Buxtorfe . He may also see a Book intituled , L' Homme d' Estat Chrestien , written in Spanish , by Jean Marquez , and translated into French by le Sr. de Virion , Counsellour to the Duke of Savoy . Now the most excellent among all those Sciences , that the Egyptians , and Chaldeans were skilled in , was , without all Controversie , This of Astrology : who will not then conclude , that Moses was learned in it ? But perhaps it will be answered , that Idolatry was not as yet sprung up ; and that it was afterwards introduced by the Egyptians , by their being too much addicted to the Contemplation of the Stars ; and that thus it will still appear to have taken its Originall from Astrology . I answere first , that it is False then , that the Beginning of the one , was the Beginning of the Other . Besides , it is certain , that before Moses his time , Idolatry had spread it self through the whole East , and they offered Sacrifices to the Sun , and to the Moon , and to the rest of the Stars ; which this Divine Lawgiver , applying himself to the usuall manner of speaking , there cals , The Host of Heaven ; the Worship whereof he interdicts the Israêlites . But suppose that this Abominable Practise had been derived from the Observation of the Celestiall Signes , either before , or after Abraham , and Moses ; which neverthelesse is was not : Or else , that the Contemplation of the Stars was the Cause , not of Idolatry in Generall , but of One certain Kind only ; which , perhaps is the meaning of Paracelsus : What can be hence concluded ? Heresie hath sprung from the Scriptures , Mis-understood ; must we therefore condemn all , that the Prophets , and Apostles have written ?

5. We will now shew , by way of a Third Reason , that it is Vncertaine , whence Idolatry tooke its Beginning ; whether from Astrology , or otherwise . Marsilius Ficinus reports , De vit. colit . Comp. l. 3. c. 26. out of Mercurius Trismegistus , that the Aegyptian Priests , being unable by Reasons to perswade the People , that there were any Gods , or Spirits , which were above Men , were constrained to call downe Demons , or Spirits , into Statues ; and to bring These forth to the People , to be an Object of their Adoration . These are his words . Addit , Sapientes quondam Aegyptios , qui et Sacerdotes erant , cum non possent rationibus persuadere populo , esse Deos , id est , Spiritus aliquos super homines ; excogitasse Magicum hoc illicitum , quo Daemones allicientes in Statuas , esse Numina declararent : And from hence came Idolatry . Bechal , a Learned Rabbine , who lived about the yeare of our Lord , 1291. approves not of this Opinion . For in his Tract of Strange Gods , which is put at the end of his Comment upon the first Chapter of Genesis , he assures us , that Idolatry sprung meerely from the Presumption of Cham's Posterity : which is not much different from that we read in Story . For , Ninus erected Altars to his Father ; and Belus caused himselfe to be called a God . And thus , other Proud Princes , following their Example , endeavoured to worke this Perswasion in the minds of the more Simple , Vid. Jacob . de Valentia , in 1 Psal. & Fabr. in Scudo . l. 2. c. 21. that Themselves were Gods , though they appeared in the Form of Men. Thus Nero despoiled the Altars , intending to have no other Deity acknowledged by the people , save His Own . Augustus called himselfe the Sonne of Apollo ; as Domitian did , of Pallas ; by this meanes denying his own Mother that bare him . Alexander believed himselfe to have been the son of Jupiter Ammon . In a word , Historians are full of these kind of Fooleries ; which passing for Truths , among the simple Vulgar , it at length became a Maxime with them , that whosoever had lived well in this world ; and had , by some generous Action , deserved the title of a Heroe ; after he was Dead , he presently became a God , and so had Statues Erected to him by the People , ( in memory of his high Exploits ; ) which they afterwards worshipped with such Veneration , as is due to God alone . And peradventure the Princes of the East , especially those of Babylon , for the more firme Imprinting of this Error into the minds of their Subjects , added the Name of some Deity , to their Owne ; as , for Example , that of Baal , to Hanni : which being joyned together , make Hanni-bal , by leaving out one Letter , for the more smooth Pronunciation ; and so in Hasdru-bal , and many others . This Conjecture may give some light , to that Passage of Heurnius , in his Philosoph . Barbar . where speaking of the Philosophy of this People , hee saith : Ille apud Principes Babylonicos mos vigebat , Tract. 2. cap. 4. ut aut Dei alicujus nomen sibi assumerent ; aut plurium Divorum , Heroumque , et fortitudine Excellentium virorum nomina aliquot combinata .

6. This Opinion , though it seeme to carry very much Probability with it , yet doth it no way satisfy R. Moses : who is of this Perswasion , that Idolatry took it's Beginning , from the too much honouring of Those Statues , that were permitted in the Ancient Law ; as we have formerly said , of those of Laban , and of the Golden Calves of Jeroboam . The Author of the Book of Wisdome is of another Opinion ; affirming , that the Worshipping of I dols tooke beginning from hence ; that a Father being very much grieved for the death of his sonne , caused his Image to be made ; to the end , that by seeing his Resemblance , his griefe might be somewhat asswaged . But he honouring this Image too passionately , hee began at length to worship it as a God : Sa. 14. v. 15. &c. so great is the power of Love . Acerbo enim luctu , saith this Excellent Author , dolens pater , cirò sihi rapti silij fecit imaginem : Et illum , qui tunc quasi homo mortuus fuerat , nunc tanquam Deum colere coepit , et constituit inter servos suos sacra & sacrificia . You may see the rest in the Booke it selfe ; which the Liberunisme of these times hath expunged out of the Canon . The Observation which Mr. Selder hath made upon the Hebrew word 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Aghtsabim , seemes to confirme this Later Opinion ; for , this word , saith He , signifieth both Idola , and Dolores : Quòd quotannis , statuis , et monumentis mortuorum dolore afficerentur . Notwithstanding he is in an Errour afterwards , in the prosecution of this Truth ; when he saies , that Terah , Abraham's Father , was the First that ever worshipped Idols . But this is , to adventure to say more , then the History of Moses gives warrant for ; and to be so Uncharitable , ( that I say not Insolent , and Rash , ) as to accuse the Ancients without Witness . For , as for the Testimony of Cedrē , who saies , that Abraham threw his Fathers Idols into the Fire ; and that his brother Aram , endeavouring to preserve them , was burnt ; I find no such thing in any of the Hebrew Historians : so that one may say of this Opinion , as S. Gregory did of another , as gross as this : Eadem facilitate contemnitur , qua probatur . In a word , we must even be content to satisfie our selves , with Justin Martyr , S. Cyprian , S. Hilary , R. Moses , Advers. Gent. De Idol . van. De Trin. l. 1. Moreh Neboch . l. 2. Divin . Instit. Colat. 8. Lactantius , and the Abbot Serenus in Cassian ; and Conclude , that as the Black Art is certainly known to be , though it's Beginning is not ; no more is that of Idolatry . And indeed these same Authors now mentioned , that we may look after no other Witnesses , are of Opinion , that this Abomination was on foot before the Floud : and many others thinke , that it was not till after , while the Wonderfull Works of God were yet fresh in the Memories of Men. And this , in the Opinion of Alexander Halensis , was the reason of Idolatry : Part. 11. quaest. 138. Propter recentem memoriam ejus , qui fecit Coelum & terram , quam ex disciplina Patrum habuerunt . And when all is done , an Argument to prove the Uncertainty of the Spring , whence Idolatry is derived , might very well be raised from the Uncertainty , and Diversity of the Opinions here delivered , concerning this Particular ; were not That , out of the Book of Wisedome , to be received as the truest , by reason of the Sanctity of the Book . However we doe not yet see any thing to the Contrary , but that Astrology is Innocent , and cleare from the Crime , that it is charged with . We will now by the way set downe , ( that we may leave no doubt behind us , ) that which no Author , either of the Greeks , or Latines , hath yet discovered ; and which Reason must needs allow , as most true .

7. Bechai then saith , that the Ancient Chaldeans are very falsly accused , to have been such wicked men , as people would make them ; and to have worshipped the Starres . For , saith he , if the First Nazarenes ( he meanes the Christians ) were so good men , as they have been reported to have been , in the first Ages of their Belief : why may we not aswell believe the same of the First Men , who were created with a thousand times more Simplicity , then ever hath been found in any of their Posterity since ? And who can believe , that they should so give themselves over to those Vile Abominations , wherewith they now stand charged ? This Argument is not much different , from that of Alexander Halensis . Neverthelesse Bodine is quite of another Opinion , and scoffes at those Authors , who will have the First Ages to have beene such Golden , and Silver ones . But , if he had weighed the businesse rightly , he would have found ; that those Vices , which the Ancients are accused of , are so small , in comparison of those , that the Corruption of the Times hath since brought forth ; that they deserved rather to have passed for Merry Pranks only , and to have been ranked among Veniall sins . But to return to Bechai . That which he observes of these First Men ; and , which , I say , hath been observed by no man else , is ; that those Fires which they made , in honour of the Sun , and Moon , were Lawfull , and Kindled to a good End . For , saith He , they testified the same thing to God , which God testified to them by the Sun , and by the Moon , which is nothing else but a Great Light . They kindled these Fires then , by way of returning Him thanks , for His ; and , looking up to the Stars , they prayed to the Angels , which God had there placed , for to move them about , to the End they might be Favourable unto them . But , as the best things come at length to be corrupted ; Cham , or his Posterity , looking no higher , then to this Fire , began to worship it ; and so , terminating their Adoration in the Sun , and Moon , they paid them those Honours , which the First Chaldeans meant to None , but to the Author of these Stars alone .

8. This Opinion of the Learned Jew may be proved , by two , or three Conclusions . The First is , that the Wise men of the Former Ages had knowledge of the Invisible God , by the Things that are Visible . Now of the things that are Visible , there is none that more powerfully proves , that there is a God , then the wonderfull Effects of the Sun , and Moon , and the rest of the Stars . They had knowledge of God therefore , by the Stars . And whereas the Apostle saith , that though they knew him , yet they glorified him not afterwards ; he speaks of those Philosophers , which had knowledge of him only by this Naturall way : But the First Chaldeans , besides this way of Knowledge , had knowledge of him also by Revelation . It is Probable then , that this Later way , joyned with the Former , brought them to a just acknowledgment of Him ; which they expressed by these Fires , which they kindled in Honour of Him . Another Conclusion is , that these Chaldeans had not as yet dealt with Spirits : and although that , after the Floud , a great part of this People , whom the Pride of Cham had corrupted , had addicted themselves unto them ; yet notwithstanding the greatest part still kept themselves to the Lawes of their Fathers ; and would not acknowledge any other Demons , save those Spirits , which they conceived to have their Residence in the Stars . But I should perhaps be thought to talk Idly , with this Rabbin , had I no other Proofes of this , but what I have out of his Schoole . But these Truths are acknowledged also by Jamblicus , who is of the same Perswasion . Chaldaeos verò , ( saith Ficinus , speaking of this Philosopher , ) Daemonibus non occupates , Aegyptijs antepoint . See also what Porphyrie saies , speaking of the Oracle of Apollo , which was enforced to say , that

Chaldaeis , quae vera esset sapientia tantùm , Hebraeisque ipsis concessum agnoscere ; purâ Aeternum qui mente colunt Regemque , Deumque .

The Fires then , which they kindled before the Sun , Porph. l. 1. de Phitosoph . Resp. and Moon , were not consecrated to Demons . And , as for those Spirits , which they prayed to in these Starres , the Practise of it is so lawfull , as that We our selves , in our Litanies , doe also invocate them . And , but that These Words would be an occasion of Scandall to the Ignorant , I could very well say : O Angell of the Sun , and thou O Angell of the Moone , pray for me . And here I could give thee , Reader , some very Choise Observations , concerning the Ancient Orientall men , and their Adoration of Spirits , and Ghosts : but I consider , that I have many Enemies ; I shall therefore hast to another Subject , which is as little Known to the world , though lesse subject to Suspition .

CHAP. IX . Whether , or no , the Ancient Hebrews made use of any Mathematicall Instrument in their Astrology : and what the Figure of their Instruments was . THE CONTENTS . 1. WHat Instruments the Ancient Astrologers used . The Fable of Atlas discovered . 2. The Hebrew 's Sphere described . 3. Certaine Doubts proposed , concerning the Fabrick of it . The strange Conceit of R. Moses , concerning the number of the Heavens . 4. A Conjecture , upon the Antiquity of this Sphere . 5. Of the Diall of Ahaz , and it's Description , not yet seen . 6. Conjectures , on the Figure of our Sun-dials .

THose , who have had more then ordinary skill in the Science of Astrology , and who have sometimes also taken the paines to erect Figures , and cast Nativities , have assured us ; that it is a very hard matter to practise these Curious Arts , without the helpe of some Instrument . Which hath moved some of the Rabbines to conclude , that seeing their Fore-fathers were skilfull in this Science , they must needs have made use of One , or More of these Mathematicall Instruments ; that so they might be able the more easily to attaine to the end of those Operations , which the Learned reckon to be of Astrologicall Cognisance . Now that the Ancients had of these Instruments , and in their practise made use of them , may be made appeare out of Historians ; some of which have made mention of the Chaldean Astrologers : as namely , Q. Curtius , who , giving an account of all those that went forth of Babylon , for to receive Alexander the Great , Ibid. saith : Magi deinde , suo more carmen canentes ; post Chaldaei , Babyloniorum , non vates modò , sed etiam Artifices . Where , by the word , Artifices , he meanes these Astrologers , who made Instruments , for the Practise of their Art . And this is the Glosse of Heurnius : Idest , ij Astrologi , In Chald qui Astrorum cursus observabant , varia instrumenta in eum vsum fabricantes . Hence we may discover , what the ground was of that Fable of Atlas , King of the Mauritanians , or Phoenicians ; who fled before the Army of Josuah . For , the Heavens , which the Greeks ( whom we may truly say , to have been the Corrupters of all Antiquity , ) say , that This Man , who was both a King , and an Astrologer , bare up with his shoulders , was only a Globe , or Sphere , not much unlike ours ; which he made use of , in searching after the motions of the Heavens . Ac tum , saies the same Heurnius , disciplinas avitas ipsum excoluisse ; L sphaeramque , Caeli effigiem confecisse . Vnde posteà Poetae , et mendacissimi Graeci , Caeli gestationem ipsi affixerunt . It is most certaine then , that the Ancients had certaine Instruments , which they made use of , in their Practise of Astrology . But to conclude now , that those which are described by Chomer , and by another Anonymous Rabbine that I have seen in the Library of Cardinall de Saincte Susane , were invented by the Hebrewes ; the Conjectures which I shall afterwards produce , will not suffer me to beleeve . However , I will here give you a particular Deseription of them , as I find it delivered by these Authors .

2. The first piece that you saw of these Instruments , was the Base , or foot of it ; which was made of a Thin Plate of Copper , or some other Metall , bowed , and hollowed , in manner of a Bason . Three small Pillers rose up from the Superficies , whereon were written these three words , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Din , Schalom , Emet : that is to say ; Judgement , Peace , Truth . These Pillers bare up two great Semi-circles , which made up a Triangle , with so great Artifice , that it was neverthelesse Round , in the Superficies . Within , you had a Great perfect Circle , which had within it , two others : and all of the same Metall with the Base . The First , which was the greatest of these Circles , had these words upon it ; 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Schemai haschamaim , THE HEAVEN OF HEAVENS . The second had onely written upon it , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Schamaim , THE HEAVENS : and the Third had only this one word upon it , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 raquiagh , which signifies as much , as Expansum . This Later Circle , and the First , were nothing so admirable , as the Middlemost ; which was beset round , with very many severall Little Circles , which were all Moveable ; among which there were seven , which appeared more Eminently then the rest , by reason of their being placed nearer the Center of the Instrument . All these Circles had little Stars on them ; and those , which were upon these 7. Circles , were marked , each of them with one of these letters , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , which signifie the Planets , in the order that we reckon them , beginning with that which is furthest off from us , which is Saturne . Neare these letters , there was seen these following words : 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Jom Rischon , Scheni , Schelicsi , Revighi , Chamischi , Schicsi , Scevighi : that is to say , The First , Second , Third , Fourth , Fift , Sixt , Seventh Day . Every one of the Circles of the Planets , had upon it the number of yeares that it finisheth its Course in : and that of the Moon had ingraved on it these twelve Characters ; 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , which are the first letters of these names of the twelve Moneths ; 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Nisan , Aijar , Sivan , Tamouz , Ab , Aelol , Tisri , Tisvan , Kislieu , Tebet , Schebat , Adar ; that is to say , MARCH , APRIL , MAY , JUNE , JULY , AVGVST , SEPTEMBER , OCTOBER , NOVEMBER , DECEMBER , JANUARY , FEBRUARY . Now these Circles were ordered so exactly , as that one might perfectly distinguish the Degrees , and distances , there set downe . In the Midst of all , and in the very Center , there was placed a little Blew Ball , which was a little hollowed ; on which were described many letters accompanied with certaine Lines , acrosse which ran a little Greene Streake , or Circle ; like to another made in the same manner , which went round about the Great Circle of all , which included all the rest : and all along both of these , you had these words engraved : 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Ceter , Chochmab , Binah , Chesed , Gedolah , Tipheret , Netsac , Hod , Jesod , Maleout : which signifie in order : CROWNE , WISDOME , INTELLIGENCE , MERCY , MAGNIFICENCE , GLORY , VICTORY , POWER , FOVNDATION , KINGDOME . And these are the Ten Names , which the Hebrewes call , ZEPHIROTS .

I shall not here meddle with any of these Questions ; namely , Whether this hollow Blew Ball intimates , that the Ancients conceived the Earth to be of this Figure : whence peradventure some of the Greeke Writers tooke occasion to say , that it was of the forme of an Omega . 2. Whether the great number of Stars , which had each his Proper Circle , shewed , that every one of them had a Peculiar Orbe ; and that consequently there are many more Heavens , then our Philosophers reckon upon . Whence R. Moses also tooke occasion to say , Non est autem impossibile , quod quaelibet Stellarum fixarum sit in caelo sueproprio , et motus omnium ipsorum sit unus , et omnes sphaerae ipsarum revolvantur super eosdem Polos . 3. Whether the three Great Circles represent the Three Heavens , which the most Learned do acknowledge Only ; accounting the Aire , or the Vast Extent , which is betwixt the Earth and the Heavens , for the First ; the Heaven , wherein the Stars are , for the Second ; and the Place of the Blessed , for the Third : avoyding by this meanes that Dispute , concerning the Heaven that S. Paul was caught up into . Neither will I Positively determine , whether , or no , this Green Line , or Circle , be the same with That , which is called by the Cabbalists , Linea viridis quae circuit Universum . I shall passe by all these Questions , which some other may resolve ; that I may come to those Conjectures which I promised ; which wil let us see , how little Assurance we an have , of the Antiquity of this Instrument .

4. The First is , that seeing that before the time of these Rabbins , no man ever made mention of this Instrument ; and that , before these men gave us the Description of it , the Doctrine , on which it was built , was known ; it is Probable , that it was invented afterwards , upon this Doctrine . The Second is , that Rabbi Kapol , who was a very Learned Astrologer , makes not any mention at all of it , in any of his Astrologicall writings ; as neither hath Abraham Avenar ; nor , before Them Both , R. Moses . It is true indeed , that Aben Esra in his Sphere of the Hebrewes , Indians , Persians , Egyptians , and Arabians , an Author often cited by Scaliger , cals to mind a certaine Instrument , that was arciently much in use among these People : but seeing he gives us no Description of it at all , and speakes but sparingly of it ; we may conclude , that it is Vncertaine , what the Fabrick of it was ; for otherwise , he would certainly have described it , as being Necessary , in the matter he had in hand .

The Last Conjecture , which makes me thinke , that this Instrument was never in use , among the Ancient Hebrewes , is , because that the Names of the Moneths , which are graved on the Circle of the Moon , are not Hebrew , but Chaldee : and although seven of these names are to be found in the Hebrew Bible , which are these ; 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Nisan , Sivan , Elol , Kisleiu , Tevet , Schevat , Adar ; MARCH , MAY , AUGUST , NOVEMBER , DECEMBER , JANUARY , & FEBRUARY ; yet are they not therefore Hebrew ; for they are no where found , save only in the Bookes that were written , during the Captivity ; as Haggai , Zechariah , Daniel , Esra , and Esther . If the Author of this Instrument had made use of these three names of Moneths , which are indeed Hebrew , though out of use ; a man would have had the lesse suspition of it : 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Ziu , Aitanim , Boul ; 3. Reg. c. 6. v. 37. & 38. et cap. 8. vers. 2. which are used in the Third Booke of the Kings . The Translator of our Bible , interprets them not , nor specifies , what moneths they were . Lucas Burgensis , Elias Levita , Marinus , In 12. Exod. In Thisb . In Kalend . Heb. Glob . ling. Sanct. Lib 8. Anaceph . Hebraic . mens. & Ludovicus S. Francisci , say , that they were , APRIL , SEPTEMBER , & OCTOBER . We may conclude then , from these three Conjectures , that this Instrument is none of those , which were in use among the Ancient Hebrewes : and we may adde , to this Conclusion , that as well the Figure , as the Invention of it , is unknown to us .

5. The Figure of Ahaz his Diall is more certaine ; or rather , is lesse suspected of Novelty : but that the Fabricke of it , as it is delivered to us , is entirely perfect , and such as it was Anciently , I finde not many Reasons to induce me to beleeve . For as much as , except only one Rabbine , who is indeed a very Learned man , I have not met with any Historian , either Christian , Hebrew , Aegyptian , or Arabick , that hath taken any notice of it , or so much as touched upon it . Yet because there is lesse uncertainty found in it , then in the Sphere aforesaid ; and also , in case any man should have a minde to take one single Authors word in this matter ; I am content to give you the Description of it , as he hath delivered it , seeing it is Proper to my Subject in hand . For the Ancients , in their Horoscopes , did often make use of these Dials , whatsoever the Fashion of them was , observing exactly the just motion of the two Greater Luminaries . We doe not finde then , throughout the whole Bible , any mention made , of these Sciotericall , or Sunne Dials , save only in the Last Booke of the Kings ; the Author whereof , speaking of the Cure of that Good King , who was Sonne , and Father to two other so Abominable ones , saith : Invocavit itaque Isaias Propheta Dominum , et reduxit umbram per lineas , quibus jam descenderat in Horologii Achas , retrorsùm decem gradibus . The Originall Hebrew calls this Instrument 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Maghalot Achaz ; that is to say ; the Ascensions , or Degrees of Achaz . So much for the Name : but as for the Figure of it , there is no man hitherto , that hath published , what it was : I shall therefore be the First , ( after R. Eliahou Chomer , ) that shall communicate it to the world : and it was after this manner . A Stone , or else a Plate of Copper , of what Bignesse a man pleased , was wrought into the Forme of a Crescent ; the hollow part whereof encompassed a Ball , or Globe , of the same substance , having the houres of the Day described upon it . This Globe , or Ball , was compassed with a Circle , which was raised above it about two Inches , and had 28. holes bored in it ; which served to shew the Houres , as well by the Moon , as by the Sunne ; in this manner . The Instrument was placed upon a Pedestall , or else upon a Window only ; ( as Chomer saith , That of this Kings was : ) but in such a manner , as that one of the Hornes of the Crescent , which was to be fitted to the Elevation of the Place , must respect the East ; and consequently , the Circle , that crossed it , would look toward the South . When the Sunne then shone , it cast a shadow towards the Opposite Horne ; so that , the shadow falling upon the Round Ball , the height whereof exceeded not that of the two Hornes of the Crescent , it shewed exactly the houres , till about Ten of the Clocke , ( according to our manner of reckoning the houres : ) at which time the Sunne , being too high , could not cast the shadow any longer upon the side of the Horne : so that , for the following Houres , this Defect was supplyed by the Circle ; which shewed the houres , till about Two in the Afternoon . After which time , as the Sunne declined , the other Horne of the Crescent began to shew the houres , till Night . And thus , of the Twelve houres of the Day , the Circle alwayes sehwed foure of them ; that is to say , from Ten , to Two in the Afternoon : and this Part of the Day is still called , by the Easterne men , Mid-day , or Noone ; dividing the Day naturally into three parts ; Morning , Noone , and Evening ; as having long since lost the use of Dials ; as Scaliger hath observed . As for the houres of the Night , they were found out upon this Instrument , by the Moon ; by casting its shadow upon a little Pinne of wood , wherewith one of the Holes of the Circle , round about which the Howres were described , was to be stopped every day : So that this Pinne which appeared on the top of it , served instead of a Stile , or Cock of the Diall ; which the Greeks call 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . If I had not found some Difficulty in this Obscure Description , I would have here set down the figure of it , and the manner how this Diall is to be made . But I had rather be silent , in things that I doe not fully understand , then to speake by ghesse : some better leasure may perhaps giveme Opportunity , to discover This Secret , and to communicate it to the world . At preent I shall only adde , that Jonathan's Paraphrase calls this Instrument , whether it be a True one , or not ; 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Tsourat Aeven Schagaja ; Figura Lapidis Horarum .

6. And here Aben-Esra observeth , that those Sun-Dials , which wee use to set up in Gardens , for Ornament sake , have some kind of Resemblance , with this here described : and he makes a Doubt ; whether , or not , the Fabricke of them hath not been borrowed from , or made in Imitation of this Instrument . For , if you but consider the Hollownesse of the Figure , in the upper part of these garden Dials ; you will find , that it is not much unlike a Crescent ; the Ball , or Globe in the Midst being only wanting ; so that the Houres are described in the Hollownesse of the said Crescent , and in stead of the Hornes of the Crescent , a Gnomon of Wood , or Iron , by its shadow , points out the houres . And this is the Instrument , which was most in use , among the Ancient romans , called by Writers , Concha ; as Munster testifieth , who was a man of very great knowledge , as in many other things , so in this also . Praefat. in Horologiograph . Erat primò , saith he , apud Antiquos Concha Hemicyclea , lineis debitâ proportione distincta ; cui praelongus ex aere , aut ligno baculus , Soli oppositus , supereminebat ; et ejus umbra , in lineas incidens , horas ostendebat .

CHAP. X. That the Astrology of the Ancient Hebrewes , Aegyptiuns , and Arabians , was not such , as it is delivered by Scaliger , Augustinas Riccius , Kunrath , Duret , and Vigenere . THE CONTENTS .

1. THe Holiest things are often mixt with Fables .

2. The strange Fancies , and Falsehood of Duret , touching the Spirits of the Planets ; and , touching the Astrologicall Cable of the Jewes .

3. The Fooleries of Carlo Fabri , in his assigning of the Angells , proper to the seven Electors of the Empire .

4. The Strange Docrine of Riccius , and Kunrath , concerning the Planetary Zephirots .

5. The Starres , the Caue of the Diversities of Religions ; in the Opinion of R. Chomer .

6. The Nativity of our Saviour Jesus Christ , erected by Bechai , and Cardan .

7. The Astrologicall Pictures , or Figures at the Conjunctions of the Celestiall Signes , ( falsely attributed to the Aegyptians , and Arabians , ) what they were , and by whom invended : against Scaliger .

BUt that we know , that in point of Learning , especially when it is of any Antiquity , and of a Nature so Quaint as this is , it is very Hard to discover all the Secrets of it , without encountring also with many Vanities , it must appeare very strange , that I should here reject , what Scaliger chiefly , ( a man who hath been deservedly esteemed one of the most Learned of our Times , ) hath laid down for Truth , in the traditions of the Eastern People . But they , who have read those Books , that beare these Titles , De fuga Mariae : De gestis Joseph : Historia Regum : Sortes Apostolorum , and many others the like , may casily be able to judge , that seeing the Most Holy things cannot make their passage , through the successions of Many Ages , without being mixt with many Vaine , Fabulous Stories ; it is no Marvell , that Those Things , that are of a Lower , and more Indifferent Nature , should not be able to preserve themselves in thier Originall Purity . The Astrology of the Hebrewes had not as yet lost any of its Lustre , so long as it was practised by those of That Nation Only : but so soon as the more Northern Nations began to have any knowledge of it ; they presently fell to vanting of such Strange , Wild Fancies , and to increase the Number of Fables in such sort ; as that it is no Marvell , that this Science hath beene since so much cried downe . I hold it therefore Necessary , before I descend to that which we have of Puritie , and Truth , in this Science , to give a Touch first at That which is False , and Corrupted . And this we shall doe , if we but set down part of that , which hath been written of this Subject , by the afore-named Scaliger , Riccius , Kunrath , Vigenere , and Duret ; it being an easie matter afterwards for any man , to discover the like imposture , in all the other Authors , which are lesse Considerable . The First , Second , and third , of these above-named , doe unjustly attribute to the Jewes such a kind of Astrology , as they never were acquainted with : the Fourth will needs have them to have acknowledged , in the Secrets of this Science , Certain Spirits ; which never had any Being , save only in his own Fancy : and makes them to have been the Authors of a world of Fopperies , which have been forged by the Greeks , and Latines , upon this Subject : And the Last of them makes such a Strange , Wild thing , of the whole Doctrine of it ; and sets it forth in so Grosse , and Ridiculous a Dresse ; as that his Book deserves very justly to be ranked with the Fables of Merlin .

2. To begin then with Hm ; if you have a mind to have a Tast of him , see but the 20th Chapter of his History of Languages : where , after a long Discourse of the Jewish Curiosities , which he explaines after His manner ; he comes at last to his Tables , or Figures : the First of which sheweth the Mysteries of the Unit , number of Two , number of Three , and number of Foure : to whom he assignes these Four Good Angels ; ARIEL , THARSIS , SERAPH , CHERUB ; and their Foure Spirits , which , he saith , are called , MAHAZAEL , AZAEL , SAMAEL , AZAZEL : then , the Foure Seasons of the Year ; the Four Gates of Heaven ; the Four Quarters of the World ; the Foure Angels , that rule over them ; the Foure Rivers of Paradise ; the Four Winds , FAVONIVS , SVBSOLANVS , AVSTER , AQVILO ; with their Four Spirits , PAYMON , ORIENS , AMMONIVS , EGYN . Very Pretty Stuffe , this ! which he fathers upon the Jewes ; although in Truth it never had any Being , save only in his own Fancy ; no more then those other Fooleries , which he hath vented in his Second Table . For , as concerning the names of the Angels , which , according to the Opinion of the Ancient Astrologers , have their Residence in the Seven Planets ; he is right but in one of them : all the rest being either Corrupted , or else Invented by Himself ; as will appear to Any Man , that shall but compare them with the True Ones , set down by Aben-Arè , who is translated into Latine by the Conciliator . As for those Seven Intelligences , which Duret hath assigned to the Seven Planets ; he had need be a very Subtile Theologist , that can shew any Reason , why he makes a Distinction betwixt the Seven Spirits , which he calls by the names of SEMELIEL , NOGAEL , COCHABIEL , LEVANAEL , SABATHIEL , ZEDEKIEL , MADIMIEL ; and their Intelligences , NACHIEL , HAGIEL , TIRIEL , ELIMEL , AGIEL , JOPHIEL , GRAPHIEL . But may we not very well laugh at Carlo Fabri , an Italian ; who hath since translated these Fopperies into his own native Language ; ( and hath besides given other strange Names to these Angels , the most of which he hath taken out of Raziel , Picatrix , Agrippa , and a Book entituled , Les Clavicules de Salomon ; ) of all which , Duret will need have us believe the Hebrews to have been the Authors ; as likewise of the Twelve Intelligences , that belong to the Twelve Months ; & of those , which reside in the Twenty Eight Mansions of the Moon ; which he sets down , in his Third , and Fourth Table ; but so Childishly , that being not able to find any character for the last Mansion , ( for there are but Twenty Seven Hebrew Letters , reckoning also the Finall , ) he is fain to make use of a Latine O ; and will have this Cypher , in the Predictions of his Fantasticall Astrology , to signifie INVNDATIONS , caused by the Intelligence AMNIXIEL , in the Mansion ALBOTHAM . And now tell me , if he had not very good Reason , to devise these strange words , for the better Confirmation of these Chimera's . For why , we are to take notice , that here is no such stuffe , as the Ancient Inchantments of Toledo , or the Art Magick of Raziel , or Picatrix ; but all Excellent , Naturall Secrets , and things well worthy of our serious Contemplation . What Beasts should we be , should we but suffer our selves to be lead by the Nose by This Man ? And , what a miserable Condition were we in , had we no other Judges in this Particular , then Him , and Vigenere ; who would notwithstanding seem to be very Learned in these Mysteries ; endeavouring , as the other hath done , to make us take up , upon his Account , for Solid Doctrine , a thousand Fooleries , which are more Impertinent , then those of Men in Fevers . I should willingly have given you a Tast of them ; but that I am already nauseated with those before set down : only I shall give this Caveat , to those that shall read the writings of these Men : that , where ever they speake of Spirits , and of the Astrology of the Hebrewes , where they produce One Truth , they vent ten Thousand Falshoods ; as I shall make it appear in my Cribrum .

3. As for Carlo Fabri , whom I named before , I do not remember ever to have read any thing so Ridiculous , Dello Seudo , di Christo , overo di David . l. 2. as that , which He hath written of These same Spirits . For , as if he had spent one part of his Time in Heaven , and the other part in Hell ; he gives you an Exact Account , as he thinks , what Angels are proper to all the severall Princes in the World ; assigning to the Seven Electors of the Empire , those which are acknowledged to be of greatest Power : as namely , to the Arch-Bishop of Mayence , who is the Primary Elector , and High Chancellour of Germany , MICHAEL ; to the Arch-Bishop of Treves , High chancellour of France , and the Second Electour , GABRIEL ; to the Arch-Bishop of Collen , High Chancellour of Italy , and the Third Electour , RAPHAEL ; to the Count Palatine of the Rhine , the Fourth Electour , URIEL ; to the Fift , which is the Duke of Saxony , SCEALTIEL ; to the Sixt , which is the Marquesse of Brandenburg , J EHUDIEL ; and to the King of Bohcmia , who is the Seventh , FERECHIEL . And now , who can choose but laugh at this Pretious Doctrin ?

4. That of Augustinus Riccius , of Kunrath , and of some of the Later Rabbins , is altogether as Impertinent ; where they assure us , that the Ancient Hebrew Astrologers disposed of the Ten Zephiros , in severall Parts of the Heavens ; allotting Seven of them to the Seven Planets , which are the Authors of all those Effects , say They , which we impute to the Stars ; distributing Good , and Evill Fortune to Mankind . His itaque Zephiros , ( saith Riccius , ) sive Ideis , Mundi corporei regimen , quasi immediatoribus Dijs ; non secùs quam & Astrologi , Septem Err aticis Stellis , Terrenorum Dominatum adscribunt . They goe yet farther then this , and say ; that Moses , who was a Learned Astrologer , making use of his knowledge in these Secrets , gave the Jewes Those Lawes ; which he grounded upon the Harmony of these Planetary Zephiros . As for Example : He instituted the Fourth Commandement , REMEMBER TO KEEP HOLY THE SABBATH DAY ; because this Day was governed by Saturne , a Malignant Planet ; who might cause those works , that were undertaken on This Day , to be Unprosperous : and that Moses therefore thought it fit , that the people should rest on This Day . The Fifth Commandement , HONOVRTHY FATHER AND THY MOTHER , hath Reference to the Sphere of Jupiter , which is a Benigne , Favourable Star : the Sixt , THOV SHALT NOT KILL , to Mars , who hath the Government of Wars , and Murthers : the Seventh , THOV SHALT NOT COMMIT ADVLTERY , to Venus , who rules over Concupiscentiall Motions : and so of all the rest ; to which he hath fitted such strange Chimemera's , as deserve to be ranked with those Extravagant , wild Fancies , which Gemma Frisius hath inserted into his Ars Cyclognomica ; and those other that Cichus Aesculanus hath forged , upon the Sphere of Jo. de Sacrobosco . The fore-named Authors say moreover , that it is from this Astrology of the Zephiros , that the Cabalists report the Patriarks , and Prophets , to have derived all their Divine Knowledge . Simili ratione , saith the same Riccius , Cablistae quoque Patriarchas , Prophetasque , quemlibet cuilibat harum Sephiros imperio , atque afflatu subjiciunt ; prout quivis illorum certum Divinitutis gradum susceperit .

5. Chomer addes , In Galgal . Hamizra . Chim . that these very Planetary Zephiros have been the Cause , by their Revolutions , of the Changing of Kingdomes , and Religions : which is consonant to what Cardinall de Alliaco hath cited out of Gulielmus Parisiensis , who saies ; De sid. et leg . De leg . & sect. that some Astrologers affirm , that the Diversity of Religions hath been caused , by the Aspects of the Planets : as , that of the Jewes , by the Influences of Saturne : by reason whereof , this Nation hath alwaies been Miserable , and is at this time , and ever shall be so ; because that the Planet , on which their Religion is founded , is a Malevolent , and an Unfortunate one ; rendring them also Covetous , and Perverse , and great Lovers of Saturday , which is the Day , dedicated to Saturne . That of the Turkes , is governed by the Planet Venus : and this is the reason , that this Peple celebrate Friday ; and are likewise extreamly addicted to Luxury ; and that in so high a measure , as that they believe , the chiefest happinesse , in the Life to come , consists in this Brutality . The Christian Religion , ( say they in like manner , ) hath received its Foundation from the Sun ; for which cause they have Sunday in great Veneration , being the day which is governed by this Planet : and that by Vertue of Its Beames , the Chief Visible Head of the Christians hath his Seat in a Solary City , that is , Rome ; which City had its First Stone laid , when the Sign Leo was the Ascendent ; which is the Proper House of the Sun ; and was afterwards built , in the form of a Lion . This is also very Observable , or rather very Extravagant , which Cardinall de Alliaco reports , out of these Astrologers ; who saies , that they affirm , that according to these Principles it is , that Cardinals go in Red , which is a Solary Colour and suitable to this Planet , which was the Founder of their Religion . All other , say They , as Arrians , Armenians , Lutherans , and the rest , are caused by the Conjunction of Diverse severall Planets , which hath caused this Mixture .

6. Bechai , who is in like manner fallen upon such Fooleries as these , and who hath examined our Religion , with too much Tartnesse , goes yet farther then all this , and saies ; that Jesus Christ , ( whom notwithstanding he will not acknowledge to be the Messias , ) in Order to this Foundation , was raised again upon the Day , which , as wee have said , is assigned to the Sun ; and that having been a Man Perfectly Solary , he was consequently very Beautifull , and of a Faire , Lovely Countenance ; and of a very Quick , and Daring Spirit : as may appear , saith He , by that Act of his , in driving the Buyers and Sellers out of the Temple ; and by his disputing with the Doctors of the Law , at the Twelfth year of his Age. How happy had this Rabbin been , if he could but have raised to himself , from these Marvellous things , the Foundation of his own Salvation ? But leaving him to his own Darknesse , we observe ( since we are insensibly fallen upon this Discourse , which yet we make Mention of with all possible Humility , ) that , in the Nativity of our Saviour Christ , Commen● . in Ptol. lib. 2. he no whit agreeth with that which Cardan hath erected . For he saith , ( after that he hath told us , that there were Five very Observable things , in his most Adorable Nativity , which show what manner of Man he was , ) that Saturne , having part in his Geniture , rendered him Sad , and Pensive : whence Josephus also took occasion to say of him ; Visus est saepius flere , ridere nunquam . And for the same reason also he semeed to be Older , then in Truth he was : For , The Sorrowfull Spirit drieth up the Bones : and for This Cause it was , saith He , that the Jewes took him to have been forty yeares old at least , when they said unto him ; Nondum quinquaginta annos babes ; Et Abrahamum vidisti ? He proceeds , and saies , that this Planet meeting with Venus , was the cause of his having certaine red Specks in his Face , following the afore-named Josephus ; who saies , that he was Lentiginosus in Facie : which moved Cardan to say , Quod si a Deo omnia fuissent profecta , quorsum erat Lentiginosum creari ? But let us now leave this Point , which we have touched upon , only by the By ; and proceed to the other sorts of Astrology , which are falsly attributed to the Hebrewes , and to their Neighbours .

7. That which Scaliger hath produced , though it seemeth to have better Grounds , In Spher . Barb. Manil. fol. 487. & seq nov. Ed. then those other Kinds which we have before spoken of ; yet neverthelesse was it never practised , nor acknowledged by the Egyptians ; and therefore much lesse by the Jews . However , the Curiosit of it makes me willing to give the Reader a Tast of it ; and it is , as followeth . The Planet Mars , being in the first . Degree of Aries , they represented a Man , holding a Sickle in his Right hand ; and in is Left , a Bow : In the second Degree , a Man , having the head of a Dog , and holding a Cudgel in one hand , and having the other stretched forth : In the Third , another Man , lifting up one hand to Heaven , and in the other , seeming to point at all , that is in the whole Universe : In the Fourth , another Man again , with curled Hair , having a Hawke upon his Right Hand , and in his Left a Flaile . In the Fifth , two Men ; one eleving wood with a Hatchet ; and the other , bearing a Scepter in his hand . The rest of the Degrees have their severall Figurs also ; which I shall passe by , that I may come to the second Signe , which is Taurus : into the First Degree whereof when Mercury entered , they pictured a Man , holding a Cudgel in his hand , with which he drives an Oxe to the Shambles . In the Second Degree , a Woman , holding in her hand a Horses taile . In the Third , an Old Woman , covered with a Vaile ; or else a Woman in Breeches . In the Fourth , another Woman , holding a Whip . And that I may trouble my selfe no further in reckoning up all these Figures , the Reader may see them , if he please , in the foresaid Booke ; where Scaliger saies , that he hath taken them out of the Writings of the Arabians , and that these kinds of Pictures were in use among the Egyptians . But , ( with all Respect to so great a Scholler be it spoken ) I must take leave to say , that he was never so farre wide of the Truth , as Here : and if any be so Curious , as to desire to be satisfied in this Particular , he may be pleased to take notice , that Scaliger hath transcribed them word for word , out of a Second Book of a Worke entituled Astrolabium Planum , where they are all represented , by Figures cut in Wood , and are the Invention of Petrus Aponensis , otherwise called , the Conciliator : being the very same , which he caused to be painted , in the Great Hall of the Palace of Padua , where they are yet to be seen . The Truth of this may be proved , by the fore-named Booke of Aponensis , whose very words he hath also made use of : but contenting himselfe with the bare Names of these Figures , he would not trouble himselfe with the Graving of them . I shall only adde , for the greater Confirmation of what I have said , that this Astrolabium Planum , where these Figures of Aponensis his Devising are to be seen , was printed at Venice , by Emery de Spir , An. 1494. I should not have here made this Observation , but only that I might be the better able hereafter , to make knowne the Vertue of the Astrology of the Ancient Hebrewes ; which was , in a manner , the same with that of the Aegyptians , and the more Learned among the Arabians : out of whose Bookes , Scaliger vainely saies , that he hath bestowed much paines in collecting the said Figures . For there hath long since been such a World of Strange things , which never had Being , foisted upon this Science ; that people generally now adaies sticke not to say , to the great Disadvantage of Antiquity , that there is no Truth , or Certainty in these kind of Studies . I thinke it necessary therefore , for the better Informing of those , who are thus abused , to declare , what it was that moved Aponensis , to represent these different Postures of Men , Women , and diverse kinds of Living Creatures . This Learned Astrologer having observed , that those that are borne under certaine Conjunctions of the Planets with the Signes of the Zodiack , were alwayes inclined to one and the same thing : as , for example , the Planet of Mars being the Ascendent in the First Degree of Aries , those that are then borne , are commonly Laborious , and lovers of War ; he figured a Man , as we have said , holding in one hand a Sickle , which signifies Labour ; and in the other a Bow , the Hieroglyphicke of War . In like manner , those , that are borne , when the same Planet is in the Second Degree of the same Signe , are Quarresome , and Envious , as Dogs : and this made him represent a Man with a Dog's head , holding a Cudgell in his hand . The Figure of the third Degree , shews that the Child will be a lover of Peace . The Fourth , that hee will hardly be Rich , scattering about what hee shall have gotten , which is signified by the Flail , and the Hawk . When Mercury is found in the First Degree of Taurus , the Child will be addicted to Blood , and Butchery : and therefore he sigured a Man with a Cudgel , driving an Oxe to the Slaughter-house . If in the Second Degree , he will be given to Idlenesse ; as the Woman , that holds a Hors-taile in her hand . If in the Third , a Woman will desire to marry in her Old Age , and endeavour to be thought young ; according to the Figure of the Old Woman , that is covered with a Vaile , or else wearing a Paire of Breeches . If in the Fourth , the Child will be Quarrelsome ; which is signified by a Woman , figured with a Whip in her hand . And so of all the rest , as you may see in the Author himselfe . We may conclude then , that these Astrologicall Devises are no more of the Hebrewes , and Egyptians inventing , then the Brazen Horse is of mine .

CHAP. XI . What , in Truth , was the Course the Patriarkes , and Ancient Hebrewes tooke in their Observations , at the Erecting of a Nativity . THE CONTENTS .

1. THe Celestial Constellations were anciently marked with Hebrew Characters .

2. How the Celestiall Signes are figured in the Spheares , and Globes of the Arabians . That of Virgo hath a Mystery in it .

3. A new Observation , on the Hebrew Names of the Planets .

4. A Table , by which the Jewes erected their Nativities . The use of it .

5. Demonstrative Reasons , why the Daies follow not the Order of the Planets . A Genethliacall Table of the Ancient Hebrews .

6. The Difference betwixt the Ancient's manner of giving Judgement upon a Nativity , and that of the Astrologers of our times . The Fable of Lucina laid open .

7. The Moon , why called Lunus , and Luna ; and the Heavens , Coelus , and Coelum .

8. A new , and Certaine Reason , why the Poets report , that Saturne eat up his Children .

9. What Qualities the Ancients acknowledged to be , in the Celestiall Signes .

10. The Authors Judgement , upon the Astrologicall Writings of R. Abraham Aben-Are , translated into Latine by the Conciliator .

11. What Planets were accounted Benigne , by the Ancient Hebrews . What Ceremony the New-married Man used , toward his Bride .

12. This Astrology of the Ancients is proved out of the Holy Scriptures . Reasons , which prove , that 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 God , ( which was the name of one of the sonnes of Jacob , ) is the Planet Jupiter .

13. The Aegyptians the First , that corrupted this Astrology . It is False notwithstanding that they were the Inventers of the Characters of the Planets . Fables introduced into Astrology by the Greeks .

14. Athlon , a word in Nativities , used by Manilius , rightly interpreted ; contrary to Scaliger .

NOw that we have seen , what is Falsly attributed to the Astrology of the Ancients ; it remains , that we in the next place shew , what we have discovered of the Purity , and Truth of it , in the Writings of those , who have handled this Subject ; and which are such , as have been esteemed the most Free from Trifling , by the Learnedst Men of Our Own Nation . I shall then make my Collection of these Secrets , which the world hath hitherto had little knowledge of , partly out of Rabbi Moses , to whom Scaliger hath given this Testimony : † † In lib. Horaiot . & passim in li. Mis. Thorab . & Mor. Neb. lib. Taamin , & Astag . Ha●izr . Lib. Milban●t . haschem , tract . 4 , 5 & 6. contr. Aver . In Chocmet . bacoc . In Thor. Jessod . laghol . In aghmouq . In Thecum . Primus inter Hebraeos nugari desivit : and partly out of R. Aben-Esra , whom the same Scaliger calls , Magistrum Judaeum ; Et hominem supra captum Judaeorum . Out of R. Eli ; whom Augustinus Riccius cals , Virum utique Scientiarum omnium plenum . Out of R. Isaac Hazan , whom the Jewes conceive to have been the Author of the Astronomicall Tables of Alphonsus . Out of R. Abarbanel . R. Isaac Israēlita , R. Jacob Kapol ben Samuel , Aben-Aré , R. Chomer ; and some others of the most Learned , and Knowing men of This Nation , as their Writings testifie of them .

First then , the Ancient Hebrewes represented the Stars of Heaven , either All Together , or severally , by the Letters of the Alphabet ; in the same manner expressing , and distinguishing them , as we do , by the names of Aries , Taurus , &c. And when all the Letters of the Hebrew Alphabet , or what other soever they were , ( for I shall cleare this Doubt some other time , ) were ended ; they then went onto expresse the rest of the Stars by Two Letters together ; by this means , making up a Word : to which also they added a Third Letter ; the more perfectly to expresse the nature of the Star , or Constellation . And perhaps a man may be able , by this Doctrine , to put an end to that Long Dispute , that hath been raised , concerning the Signification of those names of Stars , which we meet with in the Bible : as , for Example , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Ahs , in Amos ; which is Interpreted , Arcturus ; or , as Aben-Esra will have it , Isa. 11.6 Thren. 2.3.9 . Dan. 7.5 Vrsa . Now we know very well , that 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Ahs , signifies not Vrsa , neither in the Holy Scriptures , nor in any other Author : but , the name of this Beast in Hebrew , is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Dob ; as you may see in Isaiah , Jeremiah , and Daniel . These two Letters therefore , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , joyned together , might perhaps be only the bare Characters of the Constellation of Vrsa Major .

2. And by this we may see , that the Ancient Hebrewes fancied not the Figures of any Living Creatures in the Heavens , as we do . The Ancient Arabians imitated the Hebrewes in their Astrologicall Practises , as Abarbanel testifieth : till at length , the Example of the Greekes , made them make use of Living Creatures . Yet notwithstanding they forbare to expresse any Humane Figures ; as having an Eye to the Zeale of the Hebrewes . Thus they represented the Signe of Aquarius , instead of the Figure of a Man pouring out of water , by a Mule with a Pannell on it , and laden with too Vessels , or Barrels : of Gemini , by two Peacocks : of Virgo , by a Sheafe of Corne : of the Centaure , by a Horse : of Ophiucus , by a Crane , or a Storke ; as is to be seen , in some Arabicke Globes : of Sagittarius , by a Quiver : of Andromeda , by a Sea-Calfe : and of Cepheus , by a Dog : and so of the rest . The Egyptians also , and Persians , following herein the steps of the Hebrewes , represented the Stars , only by certaine Characters ; till that the Example of their Neighbours drew them also at length , to set downe the Figures of Living Creatures ; as the same Author testifieth ; who saies , that the Persians Chiefly , and after them , the Indians , and Egyptians , expressed by Figures , not only the forty eight Constellations , which are represented on the Globe ; but also all other Figures that they could imagine , at the Beginning of every Principall Signe , and in each Degree of it : as appears out of Zadchir . In Astr . Ind. The Figure , by which they expressed the Signe of Virgo , is one of the most Remarkable ; and which hath also moved some of the More Learned Arabians to speak well of our Saviour Jesus Christ , and of his Blessed Mother . And indeed it is not without some Mystery , that the Tradition of the East representeth this Constellation in the form of a Faire Damsell , with a Comely long head of Haire , which seems to adde much Grace to her , while she reacheth forth two Ears of Corn , to a young Child , to whom she seemeth to give Suck . Intentio est , ( saith Alboazar , who is falsly called Albumazar , and is translated into Latine by Hermanus Dalmat . ) quòd Beata Virgo habeat figuram & imaginem , infra decem primos gradus Virginis ; et quòd nat a fuit , quando Sol est in Virgine , et ita habetur signatum in Kalendario , et quòd nutriet filium suum Christum Jesum , in terra Hebraeorum . Whence the Author of the Book , which is intitled , Vetula , took occasion to say ,

O Virgo foelix ! O Virgo significata Per Stellas , ubi Spica nitet . —

3. The Indians then , the Egytians , Persians , and Arabians , having all thus introduced the Figures of Living Creatures into their Astrology ; the Hebrewes were necessitated to imitate them , in some sort ; and to take up , though not their Figures , yet the Names of them at least . Yet did they neverthelesse abstain from the very Names also , of those Figures of Men , which the Arabians made use of . Thus they call Aquarius , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Deli ; which signifies , not a Man ; but a Vessell to take up water with : Sagittarius , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Keshet ; which signifies only , a Bow : Saturnē , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Scautai , Rest : Mars , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Maadim , Red ; which is the Colour of this Star : Venus , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Nogah , Brightnesse ; a name very suitable to this Planet : Jupiter , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Tsedek , Just ; because it makes them so , that are born under its Influence : Mercury , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Cocab , signifying only , a Star ; or else , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Catab , to Write , or Writing ; because this Planet is very Favourable to Learning . And there is but one only Signe , of all those that have any Humane Figure , that hath retained the Humane Name , save only that of the Virgin , which is called in Hebrew 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Bethola ; not without some Designe in it ; although it is often called by the Rabbins , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Shiboleth , the Eare of Corne. So true it is , that those of This Nation are not only very free from Idolatry ; but even from the Name also , of what ever they conceive to be an Idol : which hath not been hitherto observed by any man . Let us now return to their Fore-fathers , who knew nothing of any of these Names , in their Astrology .

4. This way of Expressing the Celestiall all Constellations , by Letters and Characters , being presupposed ; the Ancient Hebrewes , when they went about to erect a Nativity , observed on what Day , and under what Signe , the Child came into the world ; and what Planet ruled , at the houre of its Birth : and which Particulars they afterwards set down in Twelve Places , which they called 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Machataloth , that is to say , Ligaturae . Ben David saith , that these were the same , which the Astrologers now call , Houses . Now these Ancients had perfect knowledge of all the Particulars above specified , by looking on the Table hereafter described ; which R. Kapol Ben-Samuel hath rescued from Oblivion , in his Book intitled , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Ahmouk ahmoukim , vecol devar kaschah ; Profunditas Profunditatum , & omnium rerum difficilium , which was Printed at Cracovia , An. 358. according to the Jewes Later way of Computation ; which answereth to the Year of our Lord , 1498. I borrow of this Learned Jew , a great part of these Astrologicall Curiosities ; and I do it with so much the more Confidence , in that he was accounted one of the best Astrologers of his Nation ; having diligently examined , all that the most Learned men had ever written , of these kinds of Antiquities .

The 24 Hours of the Night and Day . The Signes for the Beginning of the Night . The Signes for the Beginning of the Day . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉

This Table seemes something Difficult at the first appearance : and yet it is not so , if a man but consider ; that the Seven Letters of each Row , running from the Right hand toward the Left , or from the Left hand to the Right , signifie the seven Planets ; and these are the first Letters of their severall Names ; which are these following .

〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Schautai , Saturne , Saterday . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Tsedek , Jupiter , Thursday . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Maadim , Mars , Tuesday . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Chamah , Sol , Sunday . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Nogah , Venus , Friday . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Cocab , Mercury , Wednesday . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Levanah , Luna , Munday .

Now , if I would know , what Planet rules , at the first houre of the Night on Saterday ; ( that is to say , the first houre after Sun-set : ) I presently have recourse to the Table ; where having found the Letter 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , which stands for Saturne ; I say , that this Planet rules at that houre . And so , going downe along that Columne , under the said Letter ; I find that Jupiter , which is noted by this Letter , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , rules at the second houre ; 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , that is to say , Mars , at the Third ; 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , the Sun , at the Fourth ; 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Venus , at the Fift ; 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Mercury , on the Sixt ; 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , the Moone , on the Seventh ; and againe , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Saturne , on the Eight ; 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Jupiter , on the Ninth ; 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Mars , at the Tenth , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , the Sun , at the Eleventh ; and lastly , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Venus , on the Twelfth . Then going downe further , in the same Column , I find that 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Mercury rules , over the First houre of the Day ; 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , the Moon , over the Second ; and so of the rest .

5. And yet there may be two Doubts raised , upon this Table . The First is , why it should begin with 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Mercury , which is the Planet of Wednesday ; rather then with 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Sol , which is the Planet of Sunday ? seeing that This Day was the First created .

The Second is , why the Dayes follow not the Order of the Planets ? Or , why Sunday followes next after Saterday ?

To the First of these , R. Kapol answers ; In ord. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 cap. 9. quod incip . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 fol. 19. colum. 2. that the Planets , as well as the rest of the Starres , were made , or Created upon the Fourth day : and that according to this Order , Mercury was to rule the First houre ; as any one may see saith He , that will but take the pains to compute the Revolution of Dais . You may have recourse , for the fuller satisfaction herein , to those among our Latine Authors , who have taken any notice at all , Not. & Emendat . in Manil. In Sphaer Io. de Sacrobose . Part. 1. of the Horoscope , or Nativity of the World ; which hath been Erected particularly , by Scaliger , and Iunctin .

To the Second Doubt , We answer ; that the Daies observe not the Order of the Planets ; because that , according to the Order that they are ranked in , they make in their Courses , by an Equall Intervall , as it were seven Angles of a Geometricall Figure , which is called Isosceles , or Equicrurall ; the Bases whereof , are the sides of a Heptagone , described within a Circle ; as you may see in this Figure following , which more clearely explaines the Motions of these Planets .

motions of the planets

where you see , that on the outside of this Figure , all the Planets are set in Order ; 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Saturne , Jupiter , Mars , Sol , Venus , Mercury , Luna . Within the Figure , you see it is otherwise : for , from 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Saturne , you passe to 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Sol ; from hence , to 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Luna ; from Luna , to 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Mars ; from Mars to 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Mercury ; from Mercury , to 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Jupiter ; from Jupiter , to 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Venus ; and from Venus , to Saturne againe : which motion makes in Order the dayes of the Weeke , Saturday , Sunday , Munday , Tuesday , Wednesday , Thursday , and Friday . But now all the Characters of these Tables , are according to the Modern Jewes . The Ancient Table , from which R. Kapol Ben-Samuel drew that before set downe , is This that followeth ; wherein you are to proceed in the same manner , as in the other : only the Planets have other Characters ; which are these : 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Saturne , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Jupiter , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Mars ; 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Sol ; 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Venus ; 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Mercury ; 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Luna .

THEANCIENTGENETHLIACALTABLEOFTHEHEBREWS. The 24 Hours of the Night and Day . The Signes for the Beginning of the Night . The Signes for the Beginning of the Day . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉

6. These Ancient Fathers then , having found out the Planet that ruled at the Nativity of a Child ; they presently began to foretell , in Generall Tearmes , according to the Quality of the Signe , what manner of Person it was like to be . I say , in Generall Tearmes : not standing to reckon up so many Particulars , as Astrologers now a daies doe : who will undertake to assure us , that if a Child be borne in an houre , for Example , that Saturne governes , it will be an Arrogant , Sloathfull , Dreaming , Melancholicke , Subtle , Wary , Impudent , Sad person ; and shall love Black things , be very Meager , and Leane , shall have much , and black Haire , shall be Pale , Envious , Hollow-eyed , given to stealing , shall keep his Anger long , will be stubborn , and selfe-conceited , and shall not much care for the company of Women ; he will soon grow gray , and shall not be very rich ; he will be a hater of all Company , and will be given to talke to himselfe ; and , above all , will be a faithfull keeper of Secrets . The Ancient Hebrewes , I say , took no notice of all these Particulars ; neither did they admit of any Distinction of Signes Humane , and Brutish ; Double , or Single ; Right , or Crooked ; Terrestriall , or Aquaticke ; Fruitfull , or Barren ; Strong , or Weake ; Lying , or Standing ; Seeing , or Hearing ; Loving , or Hating ; that is to say , that they are the Authors of Seeing , Hearing , Loving , Hating , and the like ; All which Effects are specified by Manilius . But they said only , that the Child would be Healthfull , or Sickly ; without particularizing any Disease ; that it would be Fortunate , or Vnfortunate ; without specifying wherein . And , in briefe , they foretold , in Generall Termes , the Good , or Ill , that should befall it ; according to the Benevolent , or Malignant Nature of the Signes . For they saw , that Saturne , by reason of its being so Cold ; and Mars , by reason of its great Drinesse , were very Malignant : Jupiter , and Venus , being Temperate , were very Favourable Stars ; as also was the Sunne : and Mercury , of an Indifferent Nature . But as for the Moon , they thought so diversly of It , as that when it was at the Full , they accounted it Fortunate ; but when it was Horned , they thought it to be so Malignant , as that , if a Child were borne under some certaine of its Aspects , it died not long after ; or , if it lived , it would prove to be guilty of Crimes , as great , as its Temper was Blacke . And this is that , which moved the Wise Women among the Hebrewes , to write , or cause to be written upon the Walls of their Bed-chamber , at the time of their Falling in Travell , these words , as Abiudan testifies : 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Adim , Chavah , Chouts Lilith : Adam , Eve ; Out Lilith . that is to say ; Let not Lilith enter here . Now this Lilith , is no other , then the Moon ; being a name derived from 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Lailah , which signifles , the Night . I shall not here set downe , what strange Conceits the more Superstitious Jewes , that came a long while after , have vented , concerning this Demon , called Lilith ; which they said , had its Residence , in some certaine Influences of the Moon . But I conceive , that the Greeks , and Latines , who borrowed the greatest Part of their Theology , from the Idolatrous Syrians , and Chaldeans ; have , among the rest , lighted upon these Traditions of Lilith ; which they called by the Name of Lucina , accounting her the Goddesse that ruled in cheife at Child-births : because they had heard say , that the Moone being at the Full , was a very Favourable Planet to Women with Child : which gave occasion to Horace , to sing thus of her ;

Montium Custos , Nemorumque Virgo , Quae laborantes utero puellas , Ter vocata , audis , adimisque letho ; Diva Triformis .

7. But , that we may not dwellany longer upon Fables , you may perceive , that the Wise-men among the Hebrewes acknowledged their Good , or Ill Fortune , to have beeen caused by this Starre , as Chomer testifieth ; and that either by Its being in the Full , or in the Wane : seeing that they called it by two names ; by a Masculine , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Jareach , which signified , Good Fortune ; and by a Feminine , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Levanah , which denoted Ill Fortune . And Possibly the Latines also may have imitated them in this Particular , in these two Names of This Planet , Lunus , and Luna : which neither Scaliger , nor Casaubon , searching after this Etymology , did observe . I am not ignorant , that Julius Firmicus , and the Platonists are of Opinion , that in these names , Masculus significat Virtutem Efficientem ; Foemina Virtutem ipsam , ac potentiam capientem Numinis . And if we but rightly consider this Doctrine , we shall finde it , to be very little different from the former . And perhaps , for this reason it was , that the Heavens also were called , Coelum , & Caelus ; as Pighius Campensis testifies , in his Themis ; where he produceth this Ancient Inscription , COELVS AETERNVS JUPITER : Or else , according to our former Conjecture , the Heaven was so called ; because it was Favourble to some ; and either Indifferent , or else Adverse to others .

8. As concerning the Planet Saturne , these Ancient Hebrewes stood in great Dread of It : because they did observe , that those , that were borne under the Dominion of this Starre , were Melancholicke , and Sickly . And this is the reason that the Chaldeans , who gave themselves over to the Worship of many False Gods , observing , that this Starre was very Hurtfull to them ; thought good , by some Sacrifice or other , to render it more Propitious , and Favourable to them . And there being no other Sacrifice more Proper for It , then that whereon It so often shewes Its sad Effects ; that is to say , new-borne Children ; they began to sacrifice of These , to this Planet under the name of Moloc , quasi 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Melech ; that is to say , a King : because it raigned Imperiously over Men ; or rather , shewed it selfe a Tyrant over them , by afflicting them with Diseases , and a thousand other Disasters , at Its owne Pleasure ; as Tyrants use to doe . And this is confirmed also , by that other name of Baal , by which the Idol of this Starre was likewise called ; which signifies as much as Master , or Lord . And my Opinion is , that from hence it is , that the Greekes , and Latines have taken occasion to invent the Fable , of Saturnes Eating his owne Children . I shall not here proceed any further , in setting downe the rest of those Choyse observations , concerning this Moloc , which are delivered by Aben Esra , upon Amos , In cap. 1. Amos. Vbi Molos . Ki. un , Pe●sicè , et Arabice vocari asserit . because that , besides that they are not any thing at all to my Purpose ; they are also too long , to be inserted here .

9. After the Observation of the Planets , these Fathers , saith Kapol , entred next upon that of the other Starres , which are usually called Constellations . I shall not here bring in , what Aben-Arè hath collected out of the Ancients , touching these Starres now mentioned : because I intend not to produce any thing , that is translated into Latine , and that the World hath already seen , or may see , if it please : as namely , the Workes of this Learned Astrologer , which are translated into Latine , by the Conciliator . I shall only note this by the Way , which the Translator observed not , concerning the Originall Text ; that where Aben-Aré speakes of the Nature of these Signes ; he doth not therein follow the example of the Ancients , who never descended to Particulars , as the Later Astrologers have done since ; who tell us , for example , what Signes cause a Quicke Wit ; and what render Men Good-natured , Courteous , and Affable ; as , Gemini , Virga , and Libra : and which make them Dull , and Brutish ; as Aries , Taurus , Leo , and Capricorne : which make them Fruitfull ; as Scorpio , Pisces , and Cancer : and which , on the Contrary , make them Barren ; as Gemini , Leò , and Virgo : and so of the rest , which are all reckoned up by this Rabbine . But they pronounced only in Generall Termes , of these Fixed Starres , which they called 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Oghmedim ; as they did of the Planets , which they also called 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Lechet , Ambulones , Wanderers ; De Art. Cap. Lib. 3. as Reuclin hath observed .

10. And here , since we are fallen upon the Workes of Aben-Aré , which are translated by the Conciliator ; I shall give the Learned this Advertisement , that the Translation doth not alwayes exactly answer the Originall ; and that there are also some certaine Tracts added , which are not found at all in the Hebrew . Those Peices , that are Legitimate , are these that follow : First , a Tract entitled , Initium Sapientiae ; which is called by the Conciliator , Introductorium : which is indeed a very Choyce Peice ; and containes in it , what ever is necessary to be observed , in the Nativity of a Child . Another , called Liber Rationum ; where he discourseth of the Natures of the Signes , the Revolution of Daies , and Ages ; and of those Angels , which have the Government of the world , in their severall Turnes ; which is a Position maintained by Robert Flud also , in his Apology for the Brethren of the Rosy Crosse : as we have observed , in our Notes upon R. Elcha . Then follow in order these other Books . Liber Interrogationum . Liber Luminarium ; et Cognitio dici Critici : seu , de Cognitione cause Crisis . De Mundo , vel seculo : which the Translator calls , Liber Conjunctionum Planetarum , & Revolutionum annorum Mundi : where he makes a Repetition of many things , which are set down , only in the Second Book , by the Author . It appeares then by this Catalogue , that those two Tracts , which the Conciliator makes to follow these , and intitles , Liber Nativitatum , & Revolutionum earum : and , Liber Electionum , are not found in the Hebrew : neither could I ever meet with any such Tracts , in any one of all those Copies that I have seen of this Rabbins Works : nor yet , with diverse other things , which are handled in That Collection , which the Translator calls , Tractatus insuper Particulares ejusdem Abrahae , in quibus tractatur de Significationibus Planetarum , in duodecim domibus . However , the Learned are very much obliged unto him : seeing that , before this Translation of his came abroad into the World ; the Astrology of the Hebrewes was wholy Unknowne to the Latines . But to returne .

11. We have shewed , what Stars these Ancient Astrologers accounted Malignant , in the Nativities of Children : Let us now see , which were those they accounted Benigne , and Favourable ; and from whose Aspects , they Presaged all Good Fortune to the New-born Child .

Abarbanel then saith , that Sol was the Chiefest , from whom they took their Omens of Good : and this was the reason , saith the same Author , that when God caused King Hezekiah to be borne again , as it were , the second time ; he made choise of the Sun , to be the Sign , by which this Miracle should be wrought . Next after the Sun , they accounted Venus to be most Propitious : and perhaps from this Observation of the Ancients , it was , that next to the Sun , and the Moon , This Planet was most especially Worshipped , throughout the whole East ; as it is affirmed by R. Kapol Ben-Samuel . These Ancient Hebrews acknowledged also the Planet Jupiter , ( which they sometimes called 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Gad , and sometimes also 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Mazal Tob , and those that came after them , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Cocheb tsedek ; ) to be a very Favourable Star . For which reason it was , that the New-married Man was wont to give his Bride a Ring , whereon was ingraved the fore-named words , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Mazal tob ; that is to say , in the Natural signification of the Words , A Good Star , or Good Fortune : desiring , by this Ceremony , that She might be delivered of all her Children , under this Favourable Starre : as it hath been observed , both by Munster , Aben-Ezra , and Chomer . Insomuch that the Later of these Authors affirmes , that even in His time there were some that were so Curious ( as he calls them ) in these Observations , ( or rather , as we may justly say , so Melancholick , and Foolish ; ) as that they would not lye with their Wives , but at some certain houres ; to the end , that if they should prove with Child , they might be brought to bed , under this Starre ; whose Revolutions they were most diligent in Calculating . But these Strange Fancies are found , only among the Later Jewes ; and never entred so much as into the Thoughts of their Fore-fathers , the Ancient Hebrewes ; ( as the same Chomer affirmes ; ) who observed only That , which a certain Pure Innocence dictated unto them ; attributing no other Effect to the Stars , then what were meerly Naturall ; and whose causes were imprinted on these Celestiall Bodies , by Him , who created all things in their Perfection .

12. But it is now time , that we answer this Weighty Objection , that is made against us : namely , that seeing that the Holy Scriptures make not any mention , of any of these Astrologicall Curipsities , in the Lives of the Patriarks , whom we affirm to have been Calculaters of Nativities ; a man may very well account them to be False , if not Dangerous : seeing they are grounded only upon the Fantasticall Conceits of the Rabbins , who are known to have been of the Faction of the Judiciary Astrologers .

If I had not already elsewhere defended the Innocence of the Learned Jewes , See my Advertisement to the Learned , touching the Orientall Languages . in this Particular ; I should in this place have taken an occasion to shew , how much our Christian Writers have injured them , by charging them unjustly with such things , as they were never guilty of . But now I shall only here make it appear , that these Astrologicall Curiosities may be proved out of the Holy Scriptures .

For confirmation then , of what we have here proposed , we read in Genesis , that Leah , Jacobs Wife , Gen. 30.11 . called one of her Sons by the name of the Planet Jupiter , which is called Gad ; under which , no doubt he was born : et peperit Zilpah , saith the Latine , following the Originall , ancilla Leah ipsi Jacob filium ; et ait Leah , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Bagad ; et vocavit nomen ejus , Gad. The Vulgar Translation , and S. Hierome , instead of Bagad , translate Foclicitér : which is the same with , Cum Bona Fortuna ; as it is proved by S. Angustine ; who reprehendeth those , that collected from this Text , that the Ancients worshipped Fortune . Vnde videtur Occasio ( saith he ) non benè intelligentibus dari , tanquam illi homines Fortunam coluerint , &c. And that it may clearly and evidently appear , that the Vulgar Translation understands by 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Gad , Fortuna Bona , which is one of the Epithets , that is given to the Planet Jupiter , as is acknowledged on all hands ; we need but turn to the 65. Chapter of Isaiah , ver. 11. where the same word is rendered by , Fortuna : Vos qui dereliquist is Dominum ; qui obliti estis montem Sanctum meum ; qui ponitis Fortunae , ( 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Legad , ) mensam , et libatis super eam . The Sepuagint also had long before given the same Interpretation of this word , rendering 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Bagad , in Fortuna .

Now that 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Gad is the Planet Jupiter , Aben-Esra testifieth expresly , In Sphaet Iud. part. 3. sec. 5. col. 2. where he saies ; that the Targum purposely retained this word , as being the most proper for the expressing of this Star . And Abarbanel , upon the same Text of Genesis , expounds this Passage without any Scruple at all , thus , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Vegad hou Cochab Tsedek : that is to say ; This Gad is the Planet Jupiter : as you may see in the Learned Pagnin ; who , being a Christian , Thesaur . lingu . in Gad. ought the lesse to be suspected . The Learned may also have recourse to the Great Masoreth ; where this word is reckoned in the number of those Fifteen , that are written Imperfectly ; and yet are read , as though they were perfect , and wanted not any Letter . And this is the reason , that in all the Correct , Hebrew Bibles , you alwaies see this word 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 in the Text , expressed by a little Mark , which sends you to the Margine ; where you find it written at length , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Bagad . All these things being considered , it will appear most evidently , that this Child of Jacobs , was born under the most Propitious Planet Jupiter , which is , for This Reason , called by the name of Gad ; which name was also given to the same Child . Now if it be demanded ; why doe we not then any where else meet with the like Example ? Jacob Ben-Samuel answereth : that This was observed , chiefly , by reason of the Jealousie , that was betwixt the two Sisters , Leah and Rachel , Jacob's Wives . For , Leah seeing , that her Sister had two Children already ; which made her so proud , as that She began to boast , Comparavit me Deus cum sorore mea : fearing , lest that after She should have given over Child-bearing , her Sister would have the upper hand of her , and that She should be no longer beloved by her Husband ; She gave her Maid unto him , and caused him to goe in unto Her : and as soon as she perceived her to be with Child , she observed so well the time of her falling it Travell ; that seeing her bring forth a Mar Child , and that under the Planet Jupiter too as she had learnt to speak , from her Husband she accounting her selfe now more happy then her Sister , would have him called also by the name of this so Propitious a Planet .

And these were the Astrologicall Observations of these Patriarks ; which were so much the more Holy , and Religious , in that they wrought in these Good Men , a Continuall Admiration of the Works of God . But , those that came after them , mixing superstition with this Astrology of their Fore-fathers ; it came in a short time to be Corrupted , and to loose its First Puritie .

13. Thus the Egyptians , who were neighbours to the Chaldeans , of whom they also learnt this Science ; were the first that filled it with a world of Vanities , or rather , Abominations : as you may see in Rabbt Moses his Ductor dubiorum ; who often cites these Books : De Servitio Egyptiaco : De ritu Zabiorum : & , De Arte Magica , which is otherwise a very choise Book ; a part whereof I have seen in Hebrew ; but it was Originally written in Egyptian , by Centir the Philosopher . The Egyptians then were the first Authors of this Alteration in Astrology : yet were they not , neverthelesse the Inventers of the Characters of the Planets ; ♄ ♃ ♂ ☉ ♀ ☿ ☽ : for , none of them , except one , or two , are to be found in any of the Ancient Monuments of this Nation : and besides , those that are found there , have a clear different signification , from what at this day they have with us . And certainly , if they had desired to have represented Saturne , by a Sickle ; they would have figured a Sickle ; and not have set downe this Character ♄ , which is no whit at all like it : and so of Jupiter , ♃ ; of Venus , ♀ ; and the rest . And now let any one judge , what reason we have to give any Credit , to the Author of those Collections , which are inserted at the end of Hyginus his Works ; when he tels us , that these Characters came , not only from the Egyptians , but from the Chaldeans also . Chaldaicae sunt , ( saith he ) atque Egyptiacae Notae , quibus Planetae ab Astronomis insigniuntur . But he , good Man , understood not , that the Reasons , why Saturne is pictured with a Sith , or Sickle ; and Jupiter , with a Thunderbolt , were things these People never dreamt of ; and were a long time after forged , by the Giddy-headed Greekes , who turned all manner of things into Fables ; and who thought , they should never be taken for men of worth ; unlesse they invented , and published to the world , these their Fooleries ; which have since wrought us this Unhappinesse , that we have but a Dark , Confused Notion , of the Wisedome of the Ancients . So that , endeavouring to give us a New Kind of Astrology , which was stuffed up with Fables ; their Horoscopes were erected upon an infinite Rabble of False Deities , which they assigned to the Stars . And thus at length , they began to teach , that the Planets themselves were Gods ; whereof some were of a Gentle , and others of a Sterne Nature ; calling Saturne , by reason of its Malignancy , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 which is the name of a Certain Goddesse , the Reyengeresse of Injuries ; so called , say They , ab Indignatione . Jupiter was called 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Victory : Mars 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Boldnesse : The Sun , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , the Good Demon : Venus , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Love : Mercury , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Necessity : and the Moon , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Good Fortune : searching after the good Fortune of the Child , in these Appellations , which they called , Sortes Fortunae .

14. Now as it was their Designe , to imitate the Ancients , and to follow them in their Inventions : So did they notwithstanding endeavour , either to corrupt their Doctrine , or else to adde something to it : that they might not be thought to have borrowed the Whole from any body : such is the power of Ambition , and Vain-glory. Thus in the twelve Houses , wherein the Planets mutuall Aspects to each other , throughout the Signes of the Zodiacke , are set downe ; they thought sit to foretell of the Child , not such things as take their Originall from the Instant of the Childs Birth , which are called Congenitae ; and which the Ancient Hebrewes also observed ; but , from those rather , that happened after its Birth . Those that are desirous to be satisfied herein , may have recourse to Scaligers . Notes upon Manilius ; where he sets downe the manner of erecting this kind of Theme , or Figure of a Nativity : where the First House shews , that the Child shall be a House-keeper : the Second , that he shal be a Souldier , and a Travailer ; the Third , that he shall be a man of great Employment ; and so of the rest .

These Houses , Manilius calleth , Athla ; as , for example , when he would say , the First House , he saies , the First Athlon ; or the Second , the 2d. Athlon , &c. Whereupon Scaliger takes occasion to refute Picus Mirandula , and Jo. de Roias , a Spaniard , for saying that these Athla , mentioned by Manilius , were only the Theme of a Nativity , or Horoscope , as they are now usually taken : whereas He affirmes , on the Contrary , that the Author understands hereby , whatsoever is Acquired , beside the Natural Inclination of the Child . Et ut meliùs , saith he , mentem Manilij aperiam , duo Themata homines praecipua instituit ; alterum Geniturae , alterum Actionum . So that these Athla are not the Theme , or Figure of the Nativity , or of such things , as are borne with us ; but rather , whatsoever wee Acquire afterwards . And here Scaliger takes occasion to let the world know , that Himselfe is the onely Man , that hath rescued his Athlon , out of the very Jaws of Oblivion ; which , he saies , is a word used only by Manilius ; and which , though it be very Ancient , yet neither the Jewes , Greeks , nor Arabians had any knowledge of . He confesseth them , that it is very Ancient : Now would I very faine aske this Question of Him : Whether this Word , if it be so Ancient , be either Greeke , Hebrew , or Arabicke ? I suppose , hee would be very wary , how he answered this Question , lest he should be forced to contradict himselfe . Let us see then , if we can discover the true Originall of this Word ; and briefly set downe , whence this Athlon , whose Etymology hath been for so long time unknown , is derived .

We have formerly shewed , that the Ancient Hebrewes digested all the Observations which they made , at the Nativity of a Child , into Twelve Places ; either on some Instrument , or else in a plaine Figure only . We have also said , that these Twelve Places , according to Abarbanel , & R. Jacob Kapol , were called by one Generall name , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Machataloth , that is to say , Ligaturae : not according to the Usual Acception of the Lature Word Ligatura , which signifies a little Scrol tyed about the Neck , or Arme , for the cure of some Disease or other . R. Nathan much abuseth himselfe , in taking the word in this Sense , and saying , that they used to tie the Geniture , or Figure of the Nativity , about the Neck of the Child ; which Abarbanel proves to bee very False : But they were called 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Machataloth , from the Verbe 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Chatal , which signifies , to Bind ; because that they were taken , and considered all together , as United ; and not severally , and apart . For , if any one of them were omitted , there could no perfect Judgement be given of the Fortune of the Child . Now , from this Chatal , or Machataloth , is Athlon corrupted ; which Manilius , describing the Astrology of the Ancients , hath so often made use of , and none but Hee . And thus you see , whence this word , which Scaliger so much rejoyceth over , and will needs perswade us , 't was utterly Unknown to the Hebrewes , is derived . As for the Greekes , though perhaps they might have it ; yet the Vaine-glory wherewith they were puffed up , made them forbeare the use of it ; and put them upon inventing of new Termes , for all that they ever had received from the Ancients ; by this means depriving Us of the knowledge of Antiquity ; the hidden Mysteries whereof we shall more fully discover , in our Cribrum Cabalisticum ; and shall there also more fully prosecute this Choyce Point of Learning , touching the Astrology of the Ancients . Let us now descend to the Reading of the Stars .

PART . IIII. Of the Reading of the Stars , and what ever else is seene in the Aire .

CHAP. XII . Whether it be Possible to reade any thing in the Clouds , and in all other Meteors . THE CONTENTS .

1. HOw many wayes this Reading by the Meteors may be performed .

2. Battailes , and fearefull Prodigies , seene in the Aire .

3. The Reasons they give , who are of Opinion , that these Prodigies are Supernaturall .

4. Reasons given to the Contrary . Angels , and Saints , how they have sometimes been seene to appeare in the Clouds .

5. A new , and Quaint Opinion , touching the diverse kinds of Figures that appeare in the Clouds : and a Conjecture upon the Secret , mentioned by Trithemius , of conveying Newes , agreat Distance off .

6. The Authors Resolution , concerning strange Sights in the Aire .

7. The Raining of Blood , in the figure of a Crosse , not Naturall ; against Cardan .

8. The Manna in the Wildernesse , marked with the Hebrew letter . Vau , according to some of the Rabbins : and , what Consequence we may hence deduce , against Them .

9. Haile in Languedoc , figured like Arms : Snow , like Stars in shape , spoken of by Kepler .

10. The Rainbow , the Hieroglyphicke of Sorrow .

11. Diverse Opinions , concerning the Generation of Comets : and whether they Natuturally presage some Evill to come , or not .

12. Rules to know , what Pillers , Swords , Bucklers , Trumpets , and fiery Arrowes , seene in the Aire , foretell . Hebrew Letters sometimes seene in the Aire .

13. What Letters have been devised , in Imitation of the figures , made by Cranes in their Flight . Presages of Accidents to come , taken from Birds .

I Make no Question , but that those , who account Averroēs an Atheist ; Cardan , a Libertine ; and Pomponatius , an Ungodly person ; and who , being charmed with the Doctrines of some Over-scrupulous men , will not be beaten out of the Common Road ; will looke very strangely upon this Proposition which I have here made , touching this so Unheard-of Kind of Reading . But leaving them to their own Astonishment , and taking little notice of what they can say ; since They are not the men , to whom we write ; let us come , in the last place , to discover the Secrets of this kind of Reading .

1. First , Reading presupposeth some Visible Signe ; whether it be in Letters , Characters , Markes , Ciphers , Staves , Torches , Darts , Javelins , Knots , Streakes , Colours , Holes , Points , Living Creatures , or any other Sensible thing . Now all these Figures , or Signes , may be represented in the Clouds : and the Reading of them may be performed , three manner of wayes . Either by Letters , or Knowne Characters ; or by Hieroglyphickes ; or lastly , by Signes , or Markes , which doe represent Perfectly , and not Obscurely , that which we read . For , these Signes are different from Hieroglyphickes , in this ; that Hieroglyphickes doe represent things Obscurely ; as , for Example , expressing a Battail by a Sword : but the other contrary wise , Clearly , and Plainly ; as namely , one Battail , by another . Now all these Letters , Markes , and Hieroglyphicks , are represented not only in the Clouds , but sometimes also in all the other Meteors ; as Comets , Lightning , Raine , Haile , Snow , Manna , and White Frosts ; as we shall see hereafter . We begin with the Clouds .

2. The most Intelligible Signes , Marks , or Characters , that are figured in the Clouds , are Armed Men , Onsets , Armes , and Battels ; which appearing in order , for many daies together , do give notice to Men , of some semblable Event to follow . Now whether these Prodigies proceed from some Naturall Cause , or else are produced by the power of Almighty God , for to admonish us of our sins ; we shall examine hereafter : but this is most certaine , that we never faile of seeing the Event to answer the Sign ; and that to the great Astonishment of all those men , who would reduce all things , to the Principles of Philosophy . About twenty foure yeares before the Birth of our Saviour Christ , there were two Armies seen to encounter each other , in the Aire ; and that with so great violence , as that men might heare ( if at least the story be true , ) the Running of their Horses , Vid. T. Liv. l 2. Decad. 1. Plutarcb . in Vit. Caes . Dion , & Suet. Appian . l. 44. Alex. ab Alex. l. 3. c. 15. Eueas Sylv. Deser . Europ c. 15. Fincil . in nov-Evang . Lycost . Beaistcau , Tesserant , & Belleforest . in their Histories of Prodigies . the Voices of the Men , and the Clashing of their Armour . Not long after , was the truth of this Vision made manifest to the world . For Marius and Sylla , by their Factions , making , as it were , a Shambles of the Feilds ; were the cause of so much Bloodshed , as that the Romans never received a greater Blow , then This. In like manner , when the Gothes , Hunnes , and Lombards , invaded Italy : the Europeans , Palestine ; and the Turks , Constantinople ; there were seen in the Aire , Armes all bloody ; Men , raging like Mad ; and Dogs , so feirce , and cruell ; as that the very Description is full of Horror . But , that we may not borrow Examples abroad ; it is reported , that in the yeare 1561. the like Prodigies were seen in our owne Country of France , and even in the City of Paris also ; which , not long after , suffered under an infinite number of Calamities . Of late yeares also , while the King continued his Seige before Montauban , there appeared , at Caen , at the beginning of the Night , very many Dreadfull Sights in the Aire . A City seemed to be beseiged , Ordnance planted , Souldiers drawne forth , and the Clouds moving forward and backward , appeared like to two pitched Battels , that stood ready to charge each other : and that which caused the greatest Terrour in the Beholders , was , that these Figures seemed to be all bloody , and , as it were , Inflamed ; and the Face of the whole Heavens also was most dreadfull to behold .

Now these Hieroglyphicks , and Letters that are seene in the Clouds , are more Frequent then others , though not so certaine . And , because people doe not much take care to observe them , I doubt not , but if I should here set down , what I my selfe have sometimes seen in the Clouds , I should be laughed at ; notwithstanding , the Consideration of These Things ought not to be rejected , by those that are Curious ; as we shall shew hereafter . For , besides those wonderfull Effects , which Philosophers have observed doe happen daily in the Clouds , it is also an Admirable thing to see ,

Qu' elles se forment En cent diverse portraicts , dont les events les transforment , En Centaurs , Serpens , Hommes , Oyse aux , Poissons . Et d'vne forme en autre errent en cent fasons .

In English thus .

How into severall Formes themselves they throw ; Which Winds change into Shapes of Things below : Biras , Fishes , Serpents , Centaures , Men ; and thus Shift , in a Round of Figures various .

3. Let us now proceed to the Consideration of these Prodigies ; and discover , whether there be any Secret meaning in them , or not .

Those men that are of opinion , that these strange Sights in the Clouds are not Accidentall , and have no Signification in them , endeavour to prove their Assertion by these three Reasons . The First is , because their Generation is wholy above the Power of Nature ; seeing that no man can assigne any Natural Cause for it . The Second is , because that their Duration is much different , from that which Philosophy alloweth them . For ; if we consider the Figure of a Cloud , we shall finde , that it cannot preserve it selfe , in the same Form , and bigness , the space of one hour only ; but is presently scattered , and changed into some other shape , very much different from the former . But as for these Prodigious Figures which we speake of , they have been sometimes seen to last , for the space of forty dayes ; as the Author of the History of the Maccabees testifieth ; who reporteth this wonderfull strange Story , 2. Maccab. c. 5. here following . Eodem tempore Antiochus secundam profectionem paravit in Aegyptum . Contigit autem per universam Jerosolymam civitatem , videri diebus quadraginta , per aēra , Equites discurrentes auratas stolas habentes , & hastis , quasi cohortes , armatos , et cursus equorum per ordines digestos , et congressiones fieri cominùs , et scutorum motus , et Galeatorum multitudinem gladijs districtis , et telorum jactus , et aureorum armorum splendorem , omnisque generis loricarum . A like Prodigy happened to the same City , a little before the utter Destruction of it by Titus , son to the Emperour Vespasian ; who was the Instrument of punishing the Inhabitants thereof , for committing the most Horrid Crime , that ever the Sunne beheld . For , there were seen at that time , for above a whole daies space ; Armies of men , running up and downe in the Clouds : Joseph . de Bel. Jud. l. 7. c. 12. and Chariots likewise ; the very sight whereof astonished the Beholders . The Third Reason , to prove that these Figures are not Accidentall , nor produced by the Power of Nature only , is ; because that the Praiers of Godly men have oftentimes been the cause , that there have appeared in the Clouds , the Figures of Angels , and of Saints , whose Assistance hath been implored , in some Calamitous Times : as S. Celestine was seen at Aquileia ; and S. Petronia , at Bologne .

4. But those , who are of a Contrary Opinion , bring Arguments against the former ; and maintaine ; that there is nothing seen in the Clouds , but what may be Naturall . For , as concerning the manner how these strange Sights are generated , it is every whit as much knowne to us , as that of Comets ; which are often ingendred in various , and severall shapes ; as , Pointed , Round , Long , Large , and in the Figure of Haire ; according as the Matter is Disposed . In like manner may the Body of a Cloud be formed by the Wind , which carrieth it to and fro , into ten thousand severall shapes , which appear strange to our sight ; though , in themselves , they are cleane otherwise . And thus the First of the afore-said Reasons is overthrowne .

The Second seemes to have much more Force ; but in Truth , hath none at all . For , though the History of the Maccabees say , that these Fearful Sights of Armies appeared in the Clouds , for forty daies together ; yet it doth not say , that they were Really such ; but only , that they Appeared to the Beholders , to be such . Now their Sight might be deceived , by a strong Imagination , caused from having seen it once ; as it often happens , in the like case . If it be Objected , that though one Single man might have been deceived ; yet , that Many could not possibly : and that therefore , the same thing having been seen by All , it must necessarily be Reall , and not Imaginary . To this I answer , that Many may be deceived , as well as One single person ; seeing that the Imagination of Many is altogether as strong , as that of a single person ; and besides , that if the Cloud , wherein these Figures appeare , be Thick , and Moist ; the Raies of our Eyes , being prepossessed by our Imagination , may easily think they see , that which we fancy to our selves . This Answer is set downe more fully by Pomponatius ; De Incant . who , treating of so difficult , and bold a Subject as this ; might have cleared himselfe of the Objections made against it , by using another Reason , ( which we shall produce hereafter , ) which is both easie , and better knowne ; without casting himself upon the Maximes of a Philosopher , that scarce any body understands . As for the Long Continuance of these Prodigious Sights in the Aire , it may be answered in a word , that it was Naturall : seeing that the Histories doe intimate , they were not seene continually , and without Intermission : and by Consequence , it might so fall out , that at some time or other the next day , the Winds might possibly dispose the Clouds after the same manner , as on the day before .

The Third Reason , which is , that the Figures of Angels have been often seen in the Clouds , is not of sufficient Force to prove , that these Effects are Supernaturall . For , oftentimes the Clouds , if they be Thicke , and Smooth , doe receive the Raies , and Species of things here below ; which is the Cause that we see them by Reflection , as in a Looking-glasse . By reason whereof , Cardan reports , that one day there was the Appearance of an Angel , seen in the Clouds , at Millane ; which caused great Astonishment in the People , till such time as Pelicanus , a Philosopher , made it plainly appeare to them , that this Angel was nothing else but the Reflection of an Image of Stone , that was on the top of the Church of S. Godart , which was represented in the Thicke Clouds , as in a Looking-glasse . And thus might Pomponatius have given a reason of the Apparitions in the Aire afore-mentioned , namely of S. Celestine , at the City of Aquileia , and of S. Petronia , at Bologne ; without engaging himselfe in so long , and tedious a Disputation .

5. From this Emission of the Raies , and Species , some have conceived , that all those Figures that are seen in the Aire , are nothing else , but the Images of things here below . And therefore they say , that those Armies , which have been often seen in the Aire , were the Raies of some Armies , that were in some part of the Earth , or other . And so , that Navy of Ships , that was seene floating in the Clouds by the Romans , when they were preparing to goe against the Genois ; and against Perses , the last King of the Macedonians , who was vanquished by Aemilius , was likewise nothing else , but the Image of their owne Navy , which appeared upon the smooth surface of a Cloud . And according to this Doctrine , peradventure , the Armies of Forreign Kings may be knowne ; and Newes may be conveyed , at a vast distance ; there being nothing to hinder it . For , as for those Objections which are made against the Reading , that Cornelius Agrippa speaks of , which he said might be done , by the help of the Moon , which should receive the Species of the Characters , as a Looking-glasse doth ; they can have no place here ; for as much as the Clouds are not very farre removed from us ; and the Raies of Characters , or any other things , presented before them , cannot be spent , before they can reach so farre , as they must needs do with the Moon , by reason of its too great Distance . And thus perhaps is that Secret of Trithemius discouered ; where he undertakes to send Newes abroad , and make it knowne a great distance off in an Instant , by the help of certaine Spirits , whose names he there sets downe ; which are , in my Opinion , nothing else but the Winds ; some whereof are more proper for the disposing of of the Clouds , then others are . We may possibly discourse some other time , more fully , of these Secrets of his ; which have beene hitherto accounted , either utterly False , or else Diabolicall .

6. It remaines now , that we satisfie this Doubt here proposed : Namely , whether these Figures that are seen in the Aire , and in the Clouds , be the Images , and Representations of things here below , and consequently purely Naturall , and are of no signification : Or , whether they are produced , and formed , by the Providence of God , who ceaseth not continually to forewarn us , by some Visible Signe , or other , of what Evils soever are to befall us ; as we have formerly said . Chap. 3. To which I shall give this Answer , which I conceive to be most True : Namely , that , without all doubt , Many of these Figures are Naturall ; and are produced , either Accidentally , in the Clouds , or else by the Emission of the Image , and Species of things here below , as we have already said : But that there are also some , which we must referre to the wonderfull workes of God . Of this Later kind are Those , spoken of by the Author of the History of the Maccabees ; 2 Mach. cap. 10. where Judas , fighting in Heavens Quarrell , had an Apparition sent him , of five Horsemen , appearing in the Aire ; which pursued his Enemies with so great violence , as that above twenty thousand of them fell upon the place . Sed cum vehemens pugna esset , apparuerunt adversarijs de caelo viri quinque in Equis , fraenis aureis decori , ducatum Judae is praestantes : ex quibus duo Machabaeum medium habentes , armis suis circumseptum incolumem conservabant : in adversarios autem tela et fulmina jaciebant ; ex quo et caecitate confusi , et repleti perturbatione , cadebant .

If it be here objected , that these five Horsmen might possibly have been the Image , and Species of some of the Armie ; I answer , that it appeares by the Circumstances , that this could not be so ; it being most evidently true , that these Horsemen did not only seeme to fight ; but did Really fight , and charge the Enemie . And if the Lightning here mentioned , had been Naturall , and had beene discharged from the Clouds ; Both Armies should then have felt it alike . But seeing , in that confusion , and mixture of both Armies together , the Darts fell from Heaven upon One of them only , and not upon the other ; we must necessarily conclude , that this was the Hand of God : Besides , that this Prodigy happened also , in a cleare , bright day , when the Aire was darkned with no Cloud . So that , as I am of Opinion , with Cardan , and Pomponatius , that oftentimes we may see in a Cloud , as in a Looking-glasse , the Species of the Statue of an Angel , or of a Saint , placed either on the top of a Church , or elsewhere ; or else , that our Sight may be deceived , and betrayed by our Imagination : so do I likewise believe , that these Visions may sometimes also be Divine ; as was that Image of a Crosse , shining most gloriously in the Aire , which was seene by Constantine the Great ; who afterwards found the Event to follow , according to the words , that he saw written on it : In hoc signo vinces . An. 316. Hist. Tripart . l. 1. c. 5. The Histories of the Lives of the Saints , are full of the like Visions , which cannot be attributed to the Power of Nature alone .

7. After the Consideration of the Clouds , wee shall in the next place come to that of Raine : wherein we can make use of no other way of Reading , besides the Second ; which is , by Hieroglyphickes . And of this kind , is the Raining of Blood ; or , of Water of a Bloody Colour : such as was that , which fell in Switzerland , Anno. 1534. which fell upon Peoples Cloaths , in the form of Crosses . Jo. Picus Mirandula hath Immortalized this Prodigy , by a Large Copy of Verses ; among which , you have the story of the Wonder fully delivered , in these few that follow .

Permixtamque Crucem rubro spectavimus olim . Nec morum discrimen erat ; Sacer , atque Prophanus , Jam conspecta sibi gestabant Mystica : Patres Conscripti , & pueri ; conscriptus sexusuterque ; Et Templa , & Vestes , a summa Caesaris aula , Ad tenues vicos , ad dura mapalia ruris , Cernere erat liquidò deductum ex Aethere signum .

Cardan cannot believe , that there is any Extraordinary Matter in This Raine : for as much as , the Red Drops ( saith He ) lighting upon Mens Cloaths , might appeare in the forme of a Crosse , by reason of the Waters spreading it selfe all along the threads , which are wrought Crosse-wise . But here he takes no notice , that the Historians , that report this Story , affirm ; that these drops of Blood fell in the forme of Crosses , not on Cloaths only , but upon the Stones also , and upon their Meale : which is an Evident Demonstration , that the Cause of it was not Naturall , but proceeded from some Divine Power . And certainly , the same kind of Rain , figured like Crosses , which happened in the time of Julian the Apostate , what could it betoken , but the Sufferings of the Church , and the Ignominy of the Crosse ? If you but run over the Annals , and consider these severall yeares , 747.783.959.1503.1507 . you shall find , that the like Prodigies have been the Fore-runners of such Truths , as have most certainly afterwards come to passe . I shall not here speake of the Raining of Wheat , Wine , Oyle , Hony , Mice , and Frogs ; because that their Causes are more Naturall . Neither will I deny , but that These Things are sometimes also true Hieroglyphicks : as it hath been sometime observed in Germany ; where the People being , by an Intollerable Dearth , brought almost to Despaire ; they were suddenly comforted by a Showre of Wheat , which was seen to fall from the Clouds , presaging the great Plenty of Corne that should follow : which , accordingly came to passe .

8. All the Other Meteors also , though they are Naturally produced , doe yet sometimes serve for Signes ; which God makes use of , when he intends to communicate unto us some Secret , worthy of his Greatnesse . Thus the Manna , wherewith the Israelites were fed in the Wildernesse , besides the many Wonders , that it was indued withall , had This also added to the rest , ( as some of the Rabbins report , ) that the graines of it were figured with the Hebrew Character 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Van , very perfectly expressed : and this was the Principall Reason , ( say they ) that the Israelites , wondering at the Novelty of this Character , said one to another , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Man hon ? which is as much as to say , What meaneth this 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Vau ? And so going on upon this Ground , they afterwards find out a thousand Mysteries ; raising from hence a strange King of Doctrine , which seemeth to be Repugnant to the very Principles of Common Theology . However , we may take Advantage hence , and make use of these Conceits of Theirs , in confuting the Peevishness , and Stubbornnesse of this People : and thus far it is Usefull to us . As for Example , when they say , Exod. 6. that This Letter , which , in Numbers , signifies Six , gave them to understand ; that , during the six daies of the week , they were to gather this Manna : and that this Number Sixe , denoted also unto them , the Misery , and Sorrow wherewith God threatned them , if they murmured any more against him . Now , that this Number ( say they ) is the Hieroglyphick of Labour , and Servitude , appeares out of Leviticus , Levit. 25 Exod. 21 and elsewhere ; where it alwaies signifies , Labour : as , for Example . They were to work Six daies : and to Till the Ground likewise Six yeares . So an Hebrew Servant was bound to serve his Master Six yeares : and Job was tried by Six Tribulations . But suppose we should reply upon them , Iob. 5. that all these Mysteries are more fully figured in our Messias , would they conceive themselves bound ( think you ) to believe us ; seeing that we take our Foundation out of Their Own Doctrine ? Let us suppose then , that the Manna was marked with the Character 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Vau ; according to Themselves , this Character signifies , the Fruit of Life ; and it is the Character also of the Messias , as it is proved by a Learned Venetian . This Eating of Manna then , Georg. Venet. i● Harm . Mund. might also figure out unto them , their Earing of the Bread of Life , which they One Day should enjoy , as the Christians Now do . Besides , that it may appear , that the Number of this Character , which is Six , doth perfectly agree with all things , that have been spoken of CHRIST ; according to Their owne Computation , we have long since arrived to the Sixth Age of the World ; which is the Age , wherein our Saviour CHRIST appeared , and not in Any Other : so that this Number seemeth chiefly to point at , and to concern Him . Secondly , if we would make knowne to the Samaritans the Wonders of his Love , it is not without some Mystery , that he sate him down at Jacobs Well , De Trin. l. 4. c. 4. about the Sixt houre . Whereupon S. Augustine saith : Iam incipiunt Mysteria : non enim frustrà horâ sextâ sedet : quare horâ sextâ ? quia aetate seculi sextâ . Thirdly , we find in the Gospell , that in the Sixt Moneth the Messias was foreshewed by an Angel , Lu. 1.26 . and at the same time conceived also , in the Womb of the Virgin his Mother . Fourthly , Many are of Opinion , that he was borne on the Sixt day of the Week ; and that on the same day also he ended his Long , and Tedious Fast . Fiftly , that he came Six daies before the Passeover , to Bethany , which is interpreted , The House of Obedience . Lastly , that upon the Sixt day of the Week , and at the Sixt houre of that day , he died for us upon the Crosse . See now , whether the Jewes are not confounded , ( at least , should be perswaded out of their Perversnesse , ) by their Own Principles . But , to leave these My steties , which we shall more fully examine in another place , and shall clearly demonstrate That , which shall be enough to convince the most Obstinate of this Naiton ; and to return to our Meteors .

9. Snow , Haile , and Frost , do also bear sometimes certain strange Characters ; the Reading whereof we are not to neglect . For , there hath Haile been often seen , which hath borne the Figure , either of a Crosse , a Buckler , a Heart , or of a Death's-head : and if we doe not carelesly passe by these Wonders , when we meet with them ; we may , no doubt , afterwards find the truth of the Events , foretold by these Hieroglyphicall Figures . It is not many years since , that , in Languedoc , a Friend of mine , being abroad on hunting , was upon the sudden amazed , at an Extraordinary Noyse of Thunder , and of a most Violent Wind : which made him bethinke himself , how to get to some Shelter . But , as he was got a good way into the Wood , which led to his Dwelling ; thinking with himself , that he should not be able to reach his own House , before the Rain fell , which commonly followes such kind of Tempests , he took up his harbour under a Rock : under which he had not staied about the space of a Quarter of an houre , but that , thinking the Malice of the Storm had been spent , by a light Showre of Raine that had fallen ; he began to go on with his Journey . But he was not gone a Stones cast , but he saw some Haile begin to fall ; which made him think of going back again . Notwithstanding , upon better Consideration , he began to think , that this Haile could not be very troublesome to him , seeing it fell in so small a Quantity ; and presuming withall , that the Thicknesse of the Trees would be well enough able to secure him from the violence of it . This Consideration had certainly put him upon his Journey again ; had he not by Chance , casting his eye upon some of the Hailestones , as they fell , observed , that they appeared to be of another kind of shape , then commonly they used to be . This made him stay , to take better notice of them ; so that taking one of the Hailestones up in his hand , he instantly perceived a Fearfull Prodigy in it . For , some of them bare the figure of a Head-piece ; others , of a Scutcheon ; and others , of a Sword . This Prodigious Novelty amazed him , and the Apprehension of some Disaster at hand , made him return back to the Rock again : where he was no sooner arrived , but that there fell so great , and so violent a Storm of Haile , as that it killed not only Birds , but very many Beasts also . The like to this , I my self have also sometime observed , in Provence . This man then , returning home , after the Storme was past , could find no more such figures upon the Hailstones , as he had seen at first : which made him conclude , that this Prodigy would not end with the Death of these Beasts : as he had indeed most Truly Conjectured . For , within a little while after , this Miserable Country had its Fields covered with Souldiers , and its Revolted places besieged , and assaulted , with so much Blood-shed , that the very Memory of it will be alwaies very grievous unto us . The Story of this Figured Haile , In Cosmocrit . l. 1. c. 8. confirms that which Cornelius Gemma hath observed , in these words : Inventa est saepiùs Grando , cui futurárum rerum manifestè , ut Mortis , Clypei , aut pugnae , aut Crucis insculptae imagines spectarentur . Kepler hath observed , that Snow also is not without It's Wonders : for he affirms , that Himself hath seen some , figured like a Star , having perfectly Six Angles , of an Exact Proportion . Others have also observed some , that hath had the Figure of Branches of Trees , or Leaves : and Some , which by its small , Unequall Parts , represented the figure of some Old Ruines of Buildings ; but without any Design , in my opinion ; the Generation of It being Naturall , and daily to be seen : as you may see in the said Kepler . And yet perhaps , if These Figures were not too Frequent , They also would be observed to foretell something to come , as well as any of the rest , which are observed to happen but very seldome ; which God makes to serve for Admonishments to Us ; as we shall shew more plainly , when we come to discourse of Comers .

10. I had almost forgot to set down this following Observation , upon the Rainebow , one of the most Noble Meteors , that are formed in the Clouds : namely , that the Figure of it , as R. Kapol saith , represents the letter 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Caph , which the Jewes write in this manner 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ; which might peradventure be the Reason , why God placed it in the Heavens , to be a Sorrowfull Memoriall of the Deluge past . For , This Character standeth for 20. which is the Number of Sorrow , Thus we read , Gen. 37. that Jacob served in Labans house , Twenty yeares : and Joseph was sold for Twenty Peices of Silver . The Flying Roll , wherein were written the Sinnes of all Men , was Twenty Cubits long : and at Twenty Yeares of Age , Num. 7. the Israelites were reckoned able to serve in the Warres . And Helena , in Homer , Hiad l. 24. complaining of her own Misfortunes , takes notice of this number also .

Quatuor hic jam lustra moror , quo temport nunquam Iratus miserae mihi verba indigna dedisti .

In a word , the Poets , as well as the Prophets , when they would expresse any thing of Sorrow , made use of no other number . Thus Vlisses is reported to have endured full Twenty yeares Misfortunes :

Quosque tuli post tot terrae , pelagique labores , In patriam veni jam nunc labentibus annis Vicenis .

Many Examples , of this Nature , Numb . Myster. Num. 20 are produced by Bungus ; which I shall here omit , that I may proceed to Fiery Meteors .

11. And among These , Comets are the First , which are of use , in the discovery of such Secrets , as we now treat of . I am not Ignorant , that many are of opinion , that These Wonderfull Lights , are not Exhalations , drawen up from the Earth ; because it is Impossible in Nature , that it should be so : for as much as the whole Earth , converted into Exhalations , would not be sufficient , ( say they ) to produce so Vast a Body , as that of a Comet is ; if so be it be true , which some have observed ; that they are not in the Aire , but in the very Heavens . But let us Suppose them to be , either meere Exhalations , drawen up from the Earth , and Kindled in the Aire , which was the opinion of most of the Ancients ; and , among the Modernes , of Picolomeneus , Regiomontanus , Vogelinus , Libr●● Met● and Fracastorius : or else , Beames gathered together , or Exhalations , sent forth from the Starres , De Comet . as Snellius affirmes : Or else , Aire condensed by the Cold , as Fromundus thinks : or Thicke , and Diaphanous Aire ; Shining , and not Burning ; De Comet . l. 1. Parad. 5. p. 27. De nov. Sid. Serp. cap. 19. De nov. Stel. l. 1. p. 793. & seq. Rab. Panissahal de Animant , aethereis : interpr . Petro Cambaforte . as Puteanus : or , a kind of Celestiall , Waterish , or Oyly substance ; as Kepler indeavours to prove : or , some of the Grosser Parts of the Galaxia , or Milky way ; as Ticho Brahe maintaines : or lastly , whether these Comets be certaine Fiery Animals , which sometimes appeare on the Superficies of That Element ; as one of the Rabbins will have them to be : however , it is most certaine , that they doe appeare to us in some kinde of Figure , or other ; which is the businesse of our present Discourse . Now , whether the Body of a Comet , or its Figure , doe naturally presage some disaster to follow upon the vanishing of it ; the reason of its so doing is not easily given . Yet many are of opinion , that the Body of a Comet being kindled , produceth by its Heat , a very great Drowth upon the Earth ; which ordinarily causeth the death of Princes , and great Potentates ; who are otherwise much dried up , by their Cares , Watchings , Rich Wine , and high Odoriferous Meats . And this is the reason Julius Caesar died , shortly after the appearing of the like Comets .

Non aliàs Caelo toties cecidêre sereno Fulgura , nec diri toties arsêre Cometae .

saith Virgil.

These Comets therefore may presage the Death of Great Persons ; De Subtil . l. 4. and be not onely the Signe of it , as Cardan holds , but , the Cause also . See what Ericius Puteanus hath said , De Comet . in this Particular . They may also cause Barrennesse ; and consequently , Famine : for , the Earth being two much dryed ; and suffering an Alteration , either by the Exhalations that are drawn out of it , or else by the immoderate Heat of the Aire ; and being also corrupted , by the stinking Fumes , issuing from the body of the Comet ; cannot give any perfect , and Sufficient Nutriment to the Corne , and other Fruits . Then followeth the Pestilence , and all other Diseases , by reason ( saith Kepler ) of the Corruption of the Aire ; and Earth-quakes also , which are caused , not by Winds that are generated by the Vapours issuing from the Comer , and getting into Cavernes , and Subterraneous places ; as Kepler maintaines : but , by the Vapours that are Naturally ingendred within the bowels of the Earth , by the great Heat caused in it ; which , searching for some passage to get forth at , and finding none , by an extreame Violence causeth this Motion ; which is for the most part accompanied with some Diseases , or other ; caused by the Noysome Vapours , that ascend out of These Cavernes . Besides , the Aire being Heated , together with the Malignity of the Matter of the Comet after it is extinguished , or else , when it beginneth first to ascend , over-heating our blood , is a Means of driving Princes , and Great personages , into strange Furies ; whence presently follow Wars , Battels , Heresies , and a world of other sad Accidents . Thus , a little before the Wars of Peloponesus , there appeared a Terrible Comet , for the space of Seventy five daies together . So did another , before the Athenians suffered that great Losse in Sicily : another , before the Lacedemonians were vanquished by the Thebans : another , before Arrius vented his Heresy : another , before the Change of the Romane Empire : another , before the Mischeifs that happened , during the time of Claudius the Emperour : and this Comet is reported to have lasted six moneths . Another presaged the Warres of Achaia ; and , the Destruction of Corinth , and of Thebes . Another appeared , immediately before the Gothes invading Italy : another , before the Army of Charles the Fift sacked Rome : another foreshewed the breaking forth of the Faction of the Guelphes and Gibelines : another , the Bulgarians breaking in upon Thrace : and another , the Civill Warres of Caesar & Pompey ; of which Lucan writes thus .

Jgnota obscurae viderunt sidera noctes , Ardentemque polum flammis , Caeloque volantes Obliquas per inane faces , crinemque tremendi Sideris , et terris minitantem bella Cometem .

Now all these Effects may proceed meerly from some such Causes as These : But if it be so , that Comets burne not , nor are generated by any Elemntary Exhalations here below ; but , that they are Above , in the very Heavens ; which is the Opinion of the Learnedest Mathematicians ; we must then search for some other Causes : so that those men then , who affirme , that these New Fires , are Miracles ; are not wholy to be neglected : for as much as it is recorded , that in the time of Augustus , there was seen One of these Comets , wherein appeared the Figure of a Child . Whereupon the Divines , being demanded what they thought of it , returned answer ; That , This Child should be Greater , and more Powerfull , then Augustus himselfe ; and such a one , as should deserve to be Worshipped by Him . But , now whether these Comets be the Handiwork of God ; or whether they be but meere Exhalations ; or lastly , suppose them to be New Stars , appearing in the Heavens ; we shall in the next place proceed to shew , that their Figures are Mysticall Characters ; or , as it were , a kind of Hieroglyphicks , by which we may be able to read , by vertue of Analogy , what Good , or Evill accidents shall befall us . The General Rules whereof do here follow .

12. The First is , that if they are figured like a Columne , or Piller ; they denote the Constancy of some Prince , or of some Great Saint , or else of some People , or Nation . And hence , some of the Jewes have taken occasion to affirme , that the Pillar of Fire which went along with the Children of Israel in the Wildernesse , was given unto them , as a Hieroglyphicke of Constancy , and Stedfastnesse : and that it was no Ordinary Comet ; whatever Andreas Rosa affirms to the Contrary : De nov. sid. l. 1. pag. 783. who maintaines , that it was meerly Naturall , and had nothing Divine in it : it being the Ordinary Course of Nature , ( saith He ) once in two Thousand years to produce some such Light , as This. Thus , two thousand yeares , or thereabout , after the Creation of the world , This Pillar of Fire appeared : Two Thousand yeares after , which was the Second Age , was That Wonderfull Star seen , that appeared to the Wise men , at the Birth of our Saviour Christ : and Two Thousand yeares after that , which is the Third Age , and which We Now live in , a New Starre appeared in the Constellation of Cassiopeia . Seneca , Phavorinus , Alpetragius , and Elias Talmudista , 7. Qu. Nat. cap. 19. Apud Agell . Noc . Att. c. 1. Apud Tichon . Brah. de nov. Stel. p. 783. seem to favour this Opinion : But it hath nothing of Truth in it . For , besides that this Pillar of Fire had no Proper Motion at all , as other Compets have ; no more then had the Starre , which appeared to the Wise men ; which had nothing of the Nature of the Other Starres in it , but only the Figure , and Light : neither yet did it appeare in the Second Age , ( as Rosa affirmes , ) but in the Third ; for , they reckoned then Five Thousand yeares from the Creation : ) these New Starres , and Comets have been known to appeare much oftner : and consequently it is most False , that they are seene but every . Two Thousand yeares . De nov. astr . & Comet . l. 2. c. 51. Thus , the Learned Licetus hath observed , that within the space of 30. years , or thereabouts ; namely , betwixt the yeares 1572. & 1604. Three new Stars were seene : One , in Cassiopeia ; another , in the Constellation , called Serpentarius ; and a Third , in the Necke of the Swan .

The Second Rule is , that when a Comet , or fiery Meteor , is Round , Cleare , Bright , and not Duskie at all , but lookes as it were , like another Sun ; it may signifie the Birth of some Great Prince : as Justin , the Historian writes , that the yeare that Mithridates was borne , during the space of seventy daies , there appeared a Comet ; ( some say , that it was a Star , ) but so Wonderfull a one , as that the Greatnesse of it tooke up the fourth part of the Heavens ; and the Light of It , eclipsed That of the Sun . Nam ( saith he ) et quo genitus est anno , et ex eo quo regnare primum caepit , stella Cometes , per utrumque tempus , septuaginta diebus ita luxit , ut coelum omne conflagrari videretur : nam et magnitudine sui , quartam caeli partem occupaverat , et fulgore sui , nitorem solis vicerat : et quum oriretur , occumberetque , quatuor spatium horarum consumebat . We have already set downe , what Presages may be made , from the Colour of these Comets .

The Third is , that if they be of a Pyramidall Figure , we shall then suffer great Losses by Fire ; and , by way of Analogy , may conclude , of some Tyranny approaching . And this is the Opinion of Cornelius Gemma , who expresseth himselfe in these words . De Nat. Divin . Charact. l. 1. c. 6. Fortassis , quae in acutam Pyramidem desinunt , Ignis praedominia magis , et ex Analogia , in Republica Tyrannidem praesignificant .

The Fourth is , that if they be of much Extent , Waved , and Dissipated here and there , in the forme of Waters ; they then denote Seditions in the People : seeing that among all the Hieroglyphical Characters , that signifie the People , This of Water is the Chiefest ; according to that Vision of the Prophet : Aquae multae , populi multi . And it hath been very often observed , that after any Inundations , either of the Sea , or of Rivers ; the People have presently also made Insurrections .

The Fifth is , that if they be of the figure of a Horne , which is the Hieroglyphicke of Power ; as may be observed out of the Scriptures , in very many places : they foreshew the Great strength of some Monarch , and an Absolute Power . Historians report , that when Xerxes invaded Greece , with a Million of Men ; there appeared one of this kind of Comets , shining most resplendently .

The Sixt is , that if they beare the figure of a Sword , they presage Desolations , which shall be caused by the Sword . Such a one was that , that appeared over the City of Hierusalem , for the space of a whole yeare together , and did fore-shew the death of Eleven Hundred Thousand Jewes , as Josephus testifieth ; De bel . Iud. the greatest part of which number fell by the sword . And in the yeare 1527. a Comet of the like Figure appeared , for many daies together ; with this strange Spectacle attending it , that it was encompassed round about with Launces , Pikes , and Halberts , with such a great number of Heads cut off , as that the Discription of it was full of Horrour . Those that are the least versed in History , cannot but know , how Calamitous a Time this was . If the Comet be figured like a Trumpet ; it then also foretells of Wars : but if it be of the forme either of a Dart , or Arrow ; or else of a Javelin , it denounceth both Warre , and Pestilence ; the Effects whereof flye abroad , as swift as an Arrow . Such a one , as this , appeared An. 80.

Now , although that in all Comets , these severall Figures may be produced Naturally ; ( if so be , that the Matter ( which we suppose to be Elementary ) be aptly disposed , ) whether they be Long , Large , Pointed , Square , Ovall , Triangular , or Round ; from whence proceed , Beames of Fire , Bucklers , Caprae Saltantes , which are so called , not , for having the figure of a Goate ; but , either because this Comet hath something of the Resemblance of a Goat's Beard , as Philoponus 〈◊〉 Olympiodorus affirme ; or else , because at the matter of it being dispersed , takes 〈◊〉 degrees , one part after another , seeming herein to imitate the skipping of Goates ; 〈◊〉 , for the Reason that is given by Seneca which I professe I understand not , ) where , speaking of these Comets , he saies : Aristoteles quoddam genus illorum , Capram , vocat ; quasi Ignis globum : although , I say , these Figures may be Naturall ; yet do they notwithstanding foretell , ( whether it be , by the Power of Resemblance , which we have spoken of formerly ; or by some other way , which is Unknown to us ; ) all those Events , which we have now delivered ; and that , most Certainly too , as Experience it selfe testifieth .

There have been oftentimes seene of these Meteors in the Aire , which have represented the figure of some of the Hebrew Letters ; and that in a reasonable perfect manner expressed too : as , for example , that , which they call , Ara Coeli , represents the Letter 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Schin ; the Chasma , represents the letter 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Mem ; or else , the letter 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Samech : and so , of many others . Wherein notwithstanding I can discover no Secrets to lye hid ; at least , that do satisfie me at all . In our Cribrum Cabalisticum , we ex●mine all these Mysteries ; and discourse at ●●ge , of all that ever the Cabalists have writ●●● of this Particular .

〈…〉 here I thought to have ended 〈…〉 ; but that I now remember , that 〈…〉 to treat of all sorts of Reading , that 〈…〉 performed in the Aire . Now , one of 〈…〉 Naturall , of all these kings , is that which may be taken , from the Flying of Cranes : Ep. 4. ad Rust. Monac . of which S. Jerome saith : Grues unam sequuntur , ordine literato . These then change their Order , and shift their Rankes , at the Instant that the Wind turnes ; that so , by meanes of a different Figure , they may be able to fly , with the greater Ease , and Swiftnesse . Thus , when the Wind blows behind them , one , or two of them , by turnes , place themselves behind the rest ; so that they are , as it were , a kind of shelter to the maine body of the Flight , which is divided into two Branches . But if the wind chance to blow against them , they then presently change their whole Order : For , whereas before , the Fore-part of their Body was divided into two Rankes , they now divide the Hinder part into two Rankes , representing the Figure of a V , one of them only , flying in the head of the Company , and dividing the Aire before them ; and all the rest , flying smoothy after it , as if they were joyned together in a Line , make way for the Wind in such sort , as that meeting with no Resistance , they flye with all possible ease , and pleasure . Sometimes they make a perfect Triangle ; or a Semi-circle , like to a C ; or else , a perfect Round O ; as , when they are set upon by an Eagle ; by this means defending themselves from his assaults . For , on which side soever the Eagle comes , he encounters with nothing but Bills : just as a Body of Horse , setting upon a Party of Foote , meets with nothing but Points of Pikes . And hence we may conclude , that Lucan is much mistaken , when he saies , that all the Figures , which these Birds imitate in Flying , are meerly Accidentall , and Made by Chance .

Strymona sic gelidum , bruma pellente , relinquunt , 1. De bel . Phars . Poturae te , Nile , grues : primoque volatu Effingunt varias , casu monstrante , figuras . Mox , ubi percussit tensas Notus altior alas , Confusos temerè immixtae glomerantur in Orbes , Et turbata perit dispersis littera pennis . So Cranes in Winter , Strymon's cold forsake , Translated by T. M. To drinke warme Nile : and in their first Flight make ( As Chance directs , ) of Letters various formes . When their spread Wings are by the Violent stormes Of strong South-winds assailed , by and by In a confused globe all mingled flie : The Letter 's lost in their disranked wings .

For , besides that in Battell , they never observe any other Order , or manner of Marshalling themselves ; 3. de Animal . c. 13. Chiliad . & alib . 2. de nat. Deor. De solert . Animal . et in vit. Thesei . Ornitholog . a man may observe also in their Flight , that when either the Wind ceaseth , or another begins to blow ; they presently break their Ranks , and cast themselves into another Figure . These Truths are largely discoursed of , by Aelian , Tzetzes , Cicero , and Plutarch : and Particularly by Aldrovandus , who reports , from diverse of the Ancients ; that , from this Diversity of Figure in the Flying of these Birds , Palamedes , in the time of the Trojan War , took occasion to invent diverse Letters of the Alphabet ; which he added to those other , that the Phoenicians had before . In Xenijs Whence Martial Saies :

Turbabis Versus , & litera tota volabit , Unam perdideris si Palamedis avem .

And certainly we often see , that Cranes , in flying , do strangely imitate these Greek Letters , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Lib. 8. var. cap. 2 Cassiodorus goes further yet , and assures us , that not only some Letters , but generally All of them , were invented by Mercury , in Imitation of the severall Figures he observed , in the Flying of these Birds . His words are so Considerable , as that I think fit to insert them here . Ut aliquid certum , & exquisitum dicere videamur , has ( Literas ) primum , ut frequentior tradit Opinio , Mercurius , repertor Artium multarum , volatu Strymoniarium avium collegisse memoratur . Nam hodiè Grues , qui classem consociant , Alphabeti formas , Natura imbuente , describunt ; quas in ordinem decorum redigens , vocalibus , consonantibusque convenienter admissis , viam sensualem reperit , per quam altè petens , ad penetralia Prudentiae Mens possit alta pervenire . They say , that Wild-Geese also observe the same Method , that Cranes do .

Now the Letters , which all these severall Birds make in their Flying , shew us only the Diversity of the winds ; or else , the manner of their ordering themselves in Battell ; and no more . But their Fighting , Singing , and manner of Feeding , and going to Rest , are of more Signification then so : for these are often Signes of things to come . Thus we usually see , a Sick person is near his End , when a Raven is observed to come croaking , and to light upon , or fly neer the Chamber where he lies : the like whereof is observed also of Scritch-Owles , and Horn-Owles ; Birds , which by reason of their delighting in Darkness only , and Shady places , are accounted Unfortunate , and Ominous . The Fighting , and Gathering together of all other sorts of Birds , especially Birds of Prey , and which feed upon Flesh , doth likewise often foreshew some sad Accident approaching . Thus Dion reports , that when the Armies of the Triumvirate marched forth against the Complices of Pompey , Lib. 50. to take a just Revenge of Coesar's bloud , there were seen , hovering over the Troops of Brutus , and Cassius only , great numbers of Ravens , and Vultures ; which by their Many , and Fearfull Cries , did foreshew the Ruine of These Two Murtherers . Neither need we travell so far , for Examples of this Nature : for , we have a like Story to this , delivered by Aeneas Sylvius ; who , comming to be Pope , was afterwards called by the name of , In Europ . Pius II. and it is this . In that Part of Gallia , ( saith he , ) which is furnamed Belgica , not far from the City of Leige , a Falcon , as she was sitting upon her Eggs in her Nest , a company of Ravens , perceiving her , set upon her ; and not content with beating her , devoured her Egges also ; and that , with such Strange , and Unusuall Out-cries , as that the Boors , and Shepherds thereabout , who had observed this Strange Piece of Tyranny , acted upon the Faulcon , were very much amazed at it . But at length , the Faulcon , though with much adoe , being gotten from them , the Shepherds thought the Quarrell to be now certainly over , and that they should heare no more of these Out-cries . But , which much increased their Wonder , on the Morrow , they saw gathered together , in the very same place , so infinite a number of Faulcons , and Ravens , as that they could not have believed before , that there were so many in the whole world : all which were now gathered together to decide this Difference , betwixt the Faulcon and the Ravens ; the Place , and Combat being , as it were , agreed on , on both sides . The Faulcons pitched their Battell toward the South side of the Place ; and the Ravens toward the North : and both the One , and the Other , observed their Ranks , and Order as exactly , and beheld each other with as fierce Countenances , as if they had been Armies of Men. At length , after they had been observed to keep this Order , for some little time , ( some of them being , as it were , in the Main Body of the Army ; and others , in the Wings , ) the Fight began , with such Fury ; as that , in an Instant , the place all about was covered with Feathers , and Bloud , and with dead bodies of both Parties . But in Conclusion , the Faulcons wonne the Day : and it seemed but Reasonable ; that They , who fought in so just a Cause , should bear away the Victory . Now that this Battell , fought betwixt these Birds , did presage some Battell to be fought by Men in the same place , Edovardus Scleikel endeavoureth to prove , by the Event : who writing the History of the year 1391. tells us ; that not long after this happened , two Bishops , pretending Right each of them to the Bishoprick of Leige , were so incensed against each other , as that filling all the parts round about with Souldiers , they made a Sad , and Bloudy Decision of the Controversie . For , Benedict XII . and Gregory XIII . ( whose Factions had likewise made a Division in the Church , about the Popedome , ) maintaining each of them the Bishop of his own Election , drave on the businesse to so great a Height , as that it was to be determined only by the Sword . The Liegeois favoured the one Party ; and John Duke of Burgundy , the other . But in the end , the Duke being stronger then his Enemies , gave them Battell in the very same place , where these Birds had fought before ; and wonne the Day , with the losse of three Thousand of the Liegeois . The like also happened An. 1484. when Lewis , D. of Orleans fought against Charles VIII . And that I may not trouble my self any further , in collecting Instances of this kind , you may have recourse to the fore-named Scleikel , and Belle-forest , who will furnish you with good store of the like Presages : Hist. Prod. it not being my Purpose to give you a Catalogue of them , but only to examine their Cause .

We say then , that Birds may Naturally foreshew sad Accidents approaching ; if we except all such , as depend upon the Will of Man ; as , to give Battell , or , Not to give Battell : for , in this case , all Presages are Vain . And if by Chance the forementioned Battels were observed to be fought , after those of the Birds ; yet the Birds cannot be thought to have fore-shewed them : since it is by meer Accident , that the Birds fought in the Aire , either before , or at the same time , that men fought upon the Earth : or else , perhaps , God may sometimes make use of these Extraordinary Signes , to prepare us , ( as we have said before , ) against the Evils that we are to encounter with .

To keep our selves therefore within the Compasse of Naturall Causes ; we affirm , that we may foresee Fair weather , Raine , Thunder , Pestilence , the Overwhelming of Cities , and Hills , and also the Naturall Death of Men , by the Naturall Disposition of Birds ; and that , three manner of Waies . The First is , by their Flight : the Second , by their Singing ; or Crying : and the Third , by their Leaving , and Forsaking a Place , The Later of these doth manifestly foretell the Falling of Mountains , and of Cities , and Houses ; the Pestilence , and Famine approaching : And the Two Other fore-shew the Change of Weather , and the Naturall Death of Men. And here I cannot but wonder , that among all those Historians , that have written of the Presages of Birds ; there is scarcely any of them that have endeavoured to give the Natural Causes of them . They will tell you perhaps , that against Raine , some certain Birds will fly close to the side of Rivers ; but they do not tell , what should be the Cause of their Flying thither , rather then to any other place . But , seeing that all these Actions are not done , without some Reason , or other ; we shall here indeavour , in a few words , to discover what it may be .

It is certain then , that Birds which keep alwaies in the Air , have a more perfect Sense , and Apprehension of the present Temper of It , then We can have : and this is the reason , why against all Changes of the Air , and of the Weather , they are wont to give us some Signe of it : as , for example , to Sing , and Chirp very pleasantly , when the Aire is Clear , and Calm ; and on the other side , to change their Note , when it begins to be troubled and overcast ; and to fly to Rivers sides , when it is like to Rain ; especilly those that delight in eating of Worms ; which abounding most about River's banks , by reason of the Corruption , and Humidity , alwaies come abroad out of the Earth , against Wet weather . And this is the Reason , why Crowes fly to Rivers sides , when it is like to Rain . Secondly , if the Aire begin to be infected with any Contagion ; they , finding themselves annoyed thereby , presently get them gone , and quit the Country ; although it be so Fat , and plentifull a one , as that it affords them more store of Food , then any other place can . Thirdly , they use to fly away , and forsake a City , or Hill , which is neer falling to Ruine , and to be Overwhelmed ; by reason that the Hill , or City , not falling to the ground suddenly , as it seems to Us to do ; but , by little and little ; there are caused by this meanes certain Rifts , and Openings in the Earth , out of which ascends so Contagious an Aire , as that the Birds , ( which are far quicker Sented then We are , ) perceiving it , presently leave the place , and fly away . Thus did those Birds , which we have formerly mentioned , out of Rab. Elcha , fly all of them away , even as much as the very Poultry , when the City , wherein they were , was now ready to be overwhelmed by the Ruine of Two Mountains . We have also said before , that in a certain Village , in Suitzerland , called PLOURS , the very Bees did the like . The Instance of a Man neer death , doth also confirm this Truth : for , when he is at his last Gasp , the Pores being opened , by a Certain Violent Labouring of Nature , send forth so Corrupt an Aire , or Sweat ; that the very Fleas , not enduring it , leave the place . The same is also reported of Rats , and Mice ; who will be sure to forsake a house , that is ready to fall . And certainly no man can doubt , but that the Air which is pent up in the Close holes , either of a Mountain , or of the Foundation of a City , or of the Walls of a House , must needs be very Corrupt , and Putrified Air ; which , when it commeth to be exhaled , must necessarily be very dangerous , De Variet . l. 3. c. 3 to all those that shall take it in . And in this sense we are to understand Cardan , when he saies ; that a City is neer its Ruine , when the Ravens are observed to croak , more then usually : forasmuch as , these Birds having a Sent of the Putrid Air , that issueth out of the Earth , think it to be Carrion ; after which they are so greedy , saith Aelian , as that getting to the tops of Trees , or else flying about in the Air , they turn themselves about toward every blast of Wind , that so having a Sent of any , they may goe , and feast themselves upon it . And for the same reason , if they chance to flie over a house , where any are Sick , and that they alight upon it , and cry more then they use to doe ; they have some Sense , by reason of the Air that commeth out of the Sick persons Chamber , of his approaching Death . The Augury therefore , or Divination by Birds , used by the Ancients , was not altogether so Ridiculous a thing , and fit to be accounted only as a Piece of Superstitious Foolery ; Disquis . Mag. l. 4. c. 2. q. 7. Sec. 2. as Delrio would make it to be . And here I cannot choose but laugh at those men , that will needs have Apollonius Tyaneus to be a Sorcerer , and a Magician ; because he was able to imerpret the Language of Birds : as if we might not see the Experience of this every day , and perceive , that a Hen useth alwaies one Certain Tone , when She calleth her Young ones about her ; and a quite different one , when she hath laid an Egge ; and makes a Third Kind of Noise , Unlike either of the Former , when she is any way frighted . So that , when I hear a Hen make a Noise , I may say , that either she hath found some Corn , and now she calleth for her Young ones ; or else , that now she hath laid an Egge ; or else , that she is frighted . And what should hinder , but that by long Experience , a man might be able to do the like , by all other Birds ? As for the other Presages , that may be taken from them , and which are more Common ; Lib. 1. de Divin . Lib. 1. Georg. De Temp. mut . Repert . de mut . ●eri● . Prognost . perpet . De ventis . Deprogn . temp. Ephemerid . Prognost . temp. Ephemerid . aer . perp . I must refer the Reader to Cicero , Virgil , Alchindus , Firminus , Hieronymus Tortus , Federicus Bonaventura , Augustinus Niphus , Alliacensis , Minerva , Gul. Gratarolus , and Antonius Mizaldus .

CHAP. XIII . That the Starres , according to the Opinion of the Hebrew Writers , are ranged in the Heavens , in the forme of Letters : and that it is Possible to reade there , whatsoever of Importance is to happen , throughout the Universe . THE CONTENTS .

1. THe Celestiall Configurations , devised by the Greeks , permitted by the Church , though Dangerous . This New Doctrine , of the Reading of the Stars , no whit repugnant to the Christian Faith .

2. This Reading , proved out of the Scripture . Diverse passages of Scripture , tending to this purpose , interpreted .

3. The Opinions of the Ancient Hebrews , Greekes , and Latines , in this Particular .

4. The reason , why so few Authors , of these Later times , have medled herein . What our Modern Writers , as Reuchlin , Picus Mirandula , Agrippa , Kunrath , Banelli , and Flud , have delivered of this Subject .

5. Postell's Intention of bringing it into Europe .

6. The Stars ranged , not in the forme of Arabicke , nor Samaritane , but of Hebrew Characters . The Superstition of the Arabians , in reading some kind of words . Their Letters , borrowed from the Hebrews .

7. The Hieroglyphicall Living Creatures of the Aegyptians , placed in the Heavens , are not to serve for Letters . The Constellations Imperfect .

8. What things are to observed , that one may be able to reade the Heavens . What the reason is , that New Stars often appeare ; according to the Rabbins .

9. A Continued Enumeration of the severall Meanes that must be used , for the rendering a Man Capable of this Reading . The Star in the Taile of Ursa Major , the fore-shewer of the Change of Empires ; and how .

10. On which side we are to begin this Reading of the Heavens , and how we must Interpret the words we find there .

11. Of those Celestiall Letters , that have foreshown all the Great Mutations in States . The Fall of two Potent Kingdomes in the East , read in the Heavens by R. Chomer .

12. The Authors Judgement , concerning this Reading of the Heavens .

THose , who have diligently examined the Choycest parts of the Learning of the Ancients , have observed , that there is nothing that is more Absurd , in Appearance , then the Figures of the Celestiall Constellations . For , what a Confused thing is it , ( say They ) that , in those places , which are destined to be the place of abode for the Blessed Spirits only , there should be lodged such numbers of Beasts ; and , some of them so dreadfull , as that we cannot thinke of them , but with Horrour ? If they had placed only Men there , and had allotted a Castor , and a Pollux , Dominion there ; this might have been interpreted an Error of Love ; which suffers us not to be content , in wishing small Honours to those we Love . This Consideration might also have satisfied those , who complained , that the Celestiall Figures were nothing else , but the Representations of the severall Scapes of Jupiter ; & that the whole Face of the Heavens was filled , with the Notes of his Incestuous Prankes : so that if any one should undertake to excuse these Amorous Signes , he would be the lesse blame-worthy ; in that hee did it , only in Defence of the most sweet , and Powerfull of all our Passions . The Excuse of those , who imposed upon these Incorruptible Bodies , the Figures of Brute Beasts that are most subject to Corruption , and even of Things Inanimate also , was most just ; seeing that , in so doing , they had no other Designe , but what was Religious . Thus we see Fishes there , Censers , and Eares of Corn in a Virgins hand : And , those who are skilled in the Secrets of the Ancient Theology , know well enough , that it was not without some Mysticall reason , that they placed one Crowne in the South part of Heaven , consisting of Thirteen Bright Stars ; and another in the Northern part , containing eight stars in it . But to place Dragons there , and Serpents , and Hydra's ; Reason can never endure . And yet , see the Strangenesse of the thing ! For Though the Ancienes had thus filled the Heavens with Brute Beasts ; and that , according to this their Doctrine , one would have imagined this Celestiall Paradise to have been , an Habitation of Monsters , and a Dreadfull Wilderness , rather then the Seat of the Blessed , & a Place abounding with all manner of Pleasures ; yet notwithstanding neither hath the Church ever reproved it , nor any of the Ancient Fathers disavowed it . Now the Subject we treat of , is much lesse Scandalous ; and , by Consequence , more Tolerable . For , what danger can there be , in affirming ; that the diverse Figures of the Starres represent , and make up the different Characters of the Hebrew Alphabet ? And , that as These Letters have some Signification , when they are Single , as well as when they are joyned with others : in like manner the Stars , either alone , or joyned with other Stars , doe note unto us some Mysteries ? Yea rather , this Doctrine of ours is so farre from being such , as men should beware of , and hold it Suspected ; as that , on the Contrary , it teacheth the Manifold Wonders of God ; and proveth , that all these Stars have not their Order bestowed on them in vaine ; and that their Motions , and different Aspects are not utterly uselesse , and without any Designe . Insomuch that , in my Opinion , it would be no lesse then Blasphemy in any man , to affirme the Contrary ; or to say , that they are placed there , only for Ornament , and to beautifie the Heavens , and to give Light ; and for no other cause at all . But , what Madnesse is it to confine these Wonderful Lights to One only Operation ; seeing that , besides that Experience teacheth us , that the Moone is the Governesse of all Humours ; the Sun , the Principle of Life ; Saturn , a Malignant Star ; Jupiter , a Benign ; the Signe of Taurus , cold and dry ; that of Gemini , Hot and moist ; Aries , Hot and dry ; and so of the rest : we do also see daily , that one and the same Simple here below , serveth to diverse and sundry Operations : and therefore , if the Properties of Hearbs , are not restrained to the narrow limits of One Sole Effect ; why should we thinke so unworthily of the Stars , as not to believe the same of them ? Wee conclude therefore , that beside those Wonderfull Qualities , which wee acknowledge to be in them ; they may also represent , by their Diversity of Aspects , certaine Figures , or Characters , by which we may have some Apprehension of the Greatest Changes , that happen here below . And this Truth we will now endeavour to prove , out of the Holy Scriptures .

2. If then we can any where find , in these Holy Scriptures , that the Heavens have been called by the Holy Ghost , A BOOK ; then doubtlesse we may conclude , that there are , in this Booke , Letters , and Characters , which may be Understood by some or other . Now , that it is called a BOOKE , appeares out of the Prophet Isaiah , who speaking of the Last Day , wherein all things shall Cease , Isa. 34.4 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 he saith , Complicabuntur , sicut Liber , Coeli ; where the 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Caph , in Hebrew , which the Latine translateth , Sicut , signifieth , in the Originall , Quia . So that , as Isaiah hath said , that the Heavens shall be rolled together ; so hath he , at the same time , given the Reason of it also ; Because they are a Booke . If it be Objected , that 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 may signifie , Sicut as well ; I answer , that those , that are but meanely versed in the Holy Scriptures , know well , that this Latine word , is not alwayes a Note of Similitude , Facti sumus Sicut Consolati : ( was the song of the People , returning out of Captivity : ) as Men that are Comforted ; shall we conclude hence , that they were not Really so ? No : But this word Sicut , AS , is Redundant in this place , and might as well have been away . So likewise in this passage ; Transivimus Sicut per Ignem : and in many more the like . Therefore Complicabuntur Coeli , Quia LIBER sunt . But if it be still Objected , that for as much as 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Caph , signifies sometimes sicut , in the Originall ; there is no more reason , why it should be rendered Quia , then Sicut : and Consequently it will still hold true ; that the Heavens are not a Booke , but are onely as a Booke . To this it may be answered , that the Holy Scripture doth else-where fully decide this Controversie ; seeing that , speaking of the Heavens , it makes mention of Lines , and Letters , which are words , that are most properly , and Essentially spoken of a Booke ; and maketh no use of the word Sicut , As , at all : which is an Infallible Argument , that these words , in the passage before cited , Complicabuntur , SICUT Liber , Caeli , are not expressions of Similitude . Now that the Scripture , speaking of the Heavens , nameth expresly the word LETTER , will appeare out of the very First Verse of the Bible ; where the Hebrew Text runnes thus . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Bereshith bara Elohim ET haschamaim : that is to say : In the Beginning God created the LETTER , or CHARACTER of the Heavens . For , this is the meaning of the Hebrew word 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , ET ; or 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Aot , which signifieth a LETTER . And as for the word , LINE , wee finde it much more plainely set downe in the 19. Psalme , Vers . 4. In Omnem terram exivit 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Kavam , LINEA corum .

I shall not here enter into any tedious Dispute , Whether it be to be read 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Kolam , Sonus eorum , rather then 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Kavam , Linea eorum : and so consequently , whether the Passage cited by St. Paul , out of the Interpretation of the Seventy , be corrupted : or else , the Hebrew Text. In my Advis sur les langues Orientales , I shew , with Titelmanns , Bredembachius , Malvenda , Mercerus , & Genebrard , that the Places are not at all Corrupted , neither in the one , nor in the other : but that the Septuagint , and St. Paul had regard to the Sense of the Words , rather then to the Letter ; saying , Sonus eorum , to make it suite more aptly with the following Words : Et in fines Orbis terrae verba eorum : because that , the Sound , the Voyce , and the Words , doe very handsomely accord , and suite together . We may adde also , that they made use of a Sublime , and Allegoricall sense of these words , applying them to the Preaching of the Apostles . And thus St. Paul , and the Septuagint , being fully reconciled to the Hebrew Text ; we may the more boldly sticke to the Letter , and read 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Kavam , Linea eorum ; understanding it spoken of the Starres , which are ranged in the Heavens , after the manner of Letters in a Booke , or upon a Sheet of Parchment . For which reason also , God is said , in the Holy Scriptures , to have stretched out the Heavens , as a Skinne : calling this Extension , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Rachia ; from whence perhaps the Greekes might take their word 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , which signifieth a Skinne , or Hide ; it being most proper to a Skin , to be Extended , or Stretched forth . Now upon this Extension , as upon a Skinne , hath God disposed , and ranged the Starres , in the manner of Characters ; whereby , as by a Sacred Book , the wonderfull Workes of God are set forth , to all those that know how to read them . Coeli enarrant gloriam Dei ; saith the Psalmist . And here peradventure some may say , that the Wonderfull Workes of God are set forth by the Heavens , in their Prodigious Extent , Harmony , Brightnesse , Order , and admirable Motion ; and not by way of any Writing . But R. Moses , a very learned Jew , assureth us , that the Word 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Saphar , to Declare , or Set forth , is never attributed to Things Inanimate : so that from hence He concludes , that the Heavens are not without some Soule ; which is no other , then that of those Blessed Intelligences , who have the Conduct of the Starres , and dispose them into such Letters as God hath ordained ; declaring unto us Men , by meanes of This Writing , what Events we are to expect . And for this cause , this same Writing is called by all the Ancients , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Chetab hamelachim , that is to say , The Writing of the Angels . And that this passage , Coeli enarrant gloriam Dei , is clearly meant of this Celestiall Writing , appeares by the words immediately following ; In omnem terram exivit Linea eorum . I know very well , that according to St. Paul , and the Septuagint , a man may understand , by the Heavens , the Apostles ; or , as some others will have it , the Prophets . But , if pursuing the Allegory , a man should take occasion to deny the Literall Sense ; this would be no small Crime , in in the Judgement of the Fathers . Scripturae Verba , saies the Whole Schoole , propriè accipienda sunt , quando nihil inde Absurdi fequitur . So that if we sticke to the Letter of the Text , not onely this Passage alleaged , but many others also , which I omit , that I may come to the Maine Matter in hand , doe very much confirme this Writing .

3. Now , as the Prophets have done before , so have all the Learned among the Ancients also , after their Example , called the Heavens , SACRED BOOKES : as , among the Jewes , R. Simeon Ben-Jochay , in the Zohar , on the Section Temourah ; which is the 25. Chapter of Exodus , Cifr. 305. where he speakes very largely of this Celestiall Writing , Lib. Moreh . Seps . Kab . Beres . The●il . Maguid Misnah . In Misn . Milchamot Adonai . Galg . Hass . in Beres . though very Obscurely . R. Abraham also , in his Jetsira , or Booke of the Creation , delivers many Mysteries of it ; and after them , R. Moses Aegyptius , Moses Ben-Nachman ; Abraham , the Sonne of Dior , his Contemporary ; Aben-Esra , David Chimchi , Jom Tof Ben-Abraham , Joseph the Sonne of Meir , Levi Ben-Gerson , Chomer , Abarbanel , and many others ; which I shall here omit , that I may come to the Greekes , and Latines , who will peradventure be better received .

The Learned Origen , interpreting , after his manner , that is to say , Subtilly , and Quaintly , this Passage in Genesis , Et erunt in Signa ; Praep. Evang. lib. 6.9 . affirmes , ( as he is reported by Eusebius , ) that the Starres were placed in this Order in the Heavens , for no other end , but to shew , by their diverse Aspects , Conjunctions , and Figures , what ever is to happen , while the World indures , as well in Generall , as in Particular : yet not so , as if they were the Cause of all these things ; never any such thing came into the Thought , much lesse into the Writings , of this Learned man . For , as the Prophecies , that are written in Bookes , are not the Cause of those Events , which they foretell shall happen ; but onely , the Signe : in like manner , saith he , may the Heavens very justly be called a Booke , wherein God hath written , all that is , hath been , and hereafter shall be . And , for confirmation of this , he citeth a passage out of a Booke , the Title whereof is , Narratio Joseph , a Book in his time highly esteemed by all men : wherein the Patriarch Jacob , giving his Blessing to all his Children , tels them , that he had read in the Tables of Heaven , all that ever was to befall Them , and their Posterity : Legi , saith He , in tabulis Caeli , quaecunque contingent Vobis , et filijs vestris . Whence the same Origen concludes , as well in his Tract on this Question , Vtrùm stellae aliquid agant ? as in his Booke , De Fato , Cap. 6. that some Mysteries may assuredly be read in the Heavens ; by reason , that the Starres are disposed , and ordered there , in the forme of Characters . The Conclusion of this Learned Father is so much the stronger , in that , where the Vulgar Translation reades , Sintin Signa , the Originall Hebrew is , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 vehaio● leototh ; that is to say , word for word , Et sint in Literas . Lib. 9. de Fato , cap. 35. This Doctrine is of so great Importance , as that Julius Sirenus hath undertaken the Defence of it ; and maintaines , that it is a most True , and Safe Opinion ; and such as hath been Entertained by most Religious Men. Neque in illis corporibus Coelestibus ( saith St. Augustine ) hic latere posse cogitationes credendum est , Lib. 2. contra Manich. c. 2. quemadmodum in his corporibus latent ; sed , sicut nonnulli motus animorum apparent in vultu , et maximè in oculis ; sic in illa perspicuitate ac simplicitate coelestium corporum , omnes omninò motus animi latere non arbitror . In Gen. l. 2. de Astron . c. 4. I am not Ignorant , that Pererius endeavours to finde out another Sense , in these words of St. Augustine : but it is an easie matter to say , what one pleaseth , in interpreting the words of a man that is Dead . Now this Coelestiall Reading may the more easily be beleived to have been the Reall Meaning of This Learned Father , seeing that many others of the Fathers have strongly confirmed it : as , St. Ambrose , and Prosper ; who call the Heavens , Ep. 8. ad . Demetr. De vera Rel. 3. & in Ps. 41. De Mirab . De Fid. Orthod. lib. 3. c. 1. by the Epithets of PAGES ; and , WONDER FULL INSTRUCTIONS : Albertus Magnus stiles them , an UNIVERSAL BOOK . And John Damascene goes yet farther , and saies that they are CLEARE MIRROURS ; intimating , that we may see , distinctly There , even as farre as to the most Secret , and Weightiest Motions of our Soul : which gave occasion to St. Augustine to utter those words , which we have before cited . All the Platonists in a manner , were likewise of the same Perswasion : and this is the reason that Porphyrie assures us , that when he had resolved to have killed himselfe , Plotinus , having read his Intention in the Starres hindered him from doing it . Orpheus also had knowledge of these Secrets , as appeares by these Verses of his :

〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Certus tuus Ordo , Immutabilibus mandatis , currit in Astris .

4. As for our Modern Writers , it would even amaze a man to consider , that among such infinite numbers of Books , wherewith our Libraries are stuffed , there is hardly Five , or Six to be found , that have taken any Notice at all , of this Curious Piece of Antiquity , concerning this Celestiall Writing . I know very well , that Ignorance will be presently ready with this Answer ; that the Vanitie of the Subject , is the reason of this Their Silence . But why then have such an infinite number of other Fooleries been taken into Consideration , and thought a fit Subject for their Learned Pens , which are a thousand times more Ridiculous in Appearance , then This is ? whereas , on the Contrary , there is no Astrologer , to whom this Science is not Necessary ; nor any Searcher into the Choiser Pieces of Theologicall Antiquity , to whom in like manner it may not be usefull ; if at least it be True . I am therefore apt to believe , that the true reason is , the Neglect rather of the Orientall Languages ; whereon these Curiosities do so necessarily depend ; as that , without the knowledge of them , they cannot possibly be explained , or understood : insomuch that , we had no notice at all of these Mysteries , till such time as they were brought into Europe by those men , that addicted themselves to the study of the Eastern Languages . Capnio was the First , that , De Art. Cab. in an Age when Barbarisme reigned , adventured to make some of these Choise Discoveries . Picus Mirandula likewise , who was the Phoenix of the Age he lived in , took some pains in searching into these Secrets ; and also proposed the Question in hand , in these terms : Utrùm in Coelo sint descripta , & significata omnia , cuilibet scienti legere ? Quest. 74 Cornelius Agrippa also hath delivered His opinion herein . Pierius Valerianus , in his Hieroglyphicks , Occult. Philos. Lib. 44. fol. 366. c. hath these words . Illa Extensio in modum pellis , tanquam literis , inscriptae luminaribus , & stellis , dicitur Rakia , &c. Blaise de Vigenere ; in his Book Des Chifres , makes a long Discourse on this Particular . Banelli , an Italian , hath said more to this purpose , then all the others , upon those Words of S. Luke : Gandete , quòd nomina vestra scripta sint in Coelis . Kunrath , according to his usuall manner of Fooling , makes a Riddle of it ; In Amphith .

In quo sunt pueri quotquot in Orbe Viri .

It seems , that these kind of Authors write to no other end , but that they may not be understood : by this means seeming to make war against Nature ; which hath given us a Tongue , and the use of Speech , that we might be able to expresse our Conceptions : whereas these men , on the contrary , Endeavour to be Obscure , and Dark . Robert Elud , in his Apology for the Brethren of the Rosy Crosse , hath gone on very far with this Celestiall Writing ; the Characters whereof he affirmes to be made , in the same manner that Others are . In Coelo , ( saith He ) inserti & impressi hujusmodi Characteres , Apeloget . Ed. Lug. Bar. An. 1617. qui non aliter ex stellarum ordinibus conflantur , quam lineae Geometricae , & Literae Vulgares , ex punctis ; Superficies , ex lineis ; & corpus , ex superficiebus : at length concluding , that who so is able to read these Characters , shall know not only what ever is to come , but also all the Secrets of Philosophy . Fol. 62. Quibus hujusmodi linguae , & Scripturae Arcanae , Characterumque abditorum cognitio à Deo concessa est ; his etiam datum erit , veras rerum naturas , mutationes , alerationes , & proprietates siderum , omnesque alias operationes & executiones , oculis quaasi illuminatis legere , & legendo intelligere .

5. But of all the Moderns , who have spoken of these Celestiall Characters , Postell is the only man , who seemeth to have had the greatest knowledg in them ; as may appear , out of the greatest part of his Books ; among which , that which he hath written upon the Jethsira , gives us an Account of what himselfe had had experience of . Si dixero , me in Coelo vidisse , in ipsis Linguae Sanctae Characteribus , ab Esra primum publicè expositis , ea omnia quae sunt in rerum natura constituta ; ut vidi , non explicitè , sed implicitè ; vix ●llus mihi crediderit : tamen testis Deus , & Christus ejus , quia non mentior . Now that which makes me believe , that this Learned Man had some ground of this his Confident Assurance of having such Knowledge in these Curiosities , is , that beside the Experience which possibly he might have had , he had often also travailed into the Eastern Parts ; where he had no doubt seen the Books of the Arabians , which are all full of this kind of Secret Learning . And John Leo , in his History of Africk , affirmeth , that , in Marocco , there is nothing more Common : and the first book which he makes mention of , is a book written by Elboni , an Arabian , the Title whereof is , ELLYMAHEMORAMITH : which book scarcely treateth of any thing else ; and it teacheth particularly , how to describe all the Constellations in Arabick Letters , and to picture them Elegantly within little Tables ; such as the Arabian Hermites doe alwaies carry about them , and have them ready for their Use , in applying them to the Rules of their Zairagia , or Divination . And this confirms that which I shall bring hereafter , concerning the Mahometans searching after no other Figures in the Heavens , then in their own Characters , reading therein what ever is to happen , in a very strange , and unusuall manner . Whence the fore-mentioned Postell , upon the same book of the Creation , In Iethzira . saith : Decreti itaque sunt demum delineati , suisque figuris adumbrati igne divino in aquis Coeli scilicet expresso sancti Characteres , & tanta virtute in Coelis expressi , ut possit etiam vertias futurorum haberi : cujus scientiae adhuc vestigium in Marocho , et multis alijs Ismaelitarum civitatibus ; licèt sint apud eos admodùm depravatae , & adulteratae figurae Sanctae . I have sometimes thought , that this Author put forth this Book of his , De Configuratione Signorum Coelestium , as a Preparative only , to make way for the better entertaining of this Doctrine , among the Europeans . For having shewed , that all the Stars , instead of representing the Images of Living Creatures , do no more but only make up certain Square Figures ; it would have been no hard matter afterwards , to have perswaded men , that these Figures were nothing , but Hebrew Letters , the figure whereof comes very neer to that of a Square . For if he should have gone to work otherwise , and should have endeavoured to have put these Celestiall Letters upon the world , without any Preparing of mens Minds to receive them ; he would doubtlesse have been taken for an Impostor . And he had been formerly sufficiently cried down ; so that he needed not to have exposed himself anew , to the Calumny of every black Tongue , by broaching new Propositions ; which he could never think would down with them , unlesse he had first prepared their Palates to rellish them . After the world had once been satisfied in the Probability of this his Doctrine , he then intended to make a Full Discovery of all these Secrets , in his Commentaries upon the Zohar : wherein he had layed together such Variety of Curious Learning , as himself witnesseth in divers places of his Printed Books , as that it was not without reason that he so earnestly commended This most Excellent Piece to the World , in his Last Will and Testament , written with his own hand . But since I have here made mention both of Hebrew , and of Arabick Letters ; it may very well be doubted , which of the two , this Celestiall Writing is expressed in ; and , which of these Languages these Letters make up . This Doubt therefore I think fit to decide , before I goe any further .

The Ismaelites , or Arabians , who have never wanted Men , that have been very well skilled in all manner of Choise Learning , ( though they have fallen sometimes upon Ridiculous Studies also : ) being moved with a vaine-glorious desire of concealing this Truth ; namely that Their Language depended upon the Hebrew ; have not only altered their Characters , which were before very like to the Hebrew ; but have also adulterated their Names : and , the better to cover their knavery , have also added certain Letters : which the Hebrew Alphabet never knew : as , their Ssim , Dsal , Thsda , or Tsa , &c. Insomuch that a certain Learned man , that was very well skilled in their Language , saies : Arabes , Postel . de Phoen. Char. versutissimum hominum genus , & planè Ismaeliticum , id est , adulterinum , postquam cognoverunt , suas Literas ortum ducere ab Hebraicis ; satagerunt non tantum absolutè dissimiles forma reddere , sed ordinem etiam perturbare , & nominum bonam partem mutare studuerunt . They have had the Confidence also to affirme , that Their Letters are the First that ever were ; and , that if there be any Mysteries to be found , either in the Signification , or Figure of Characters ; we are to look for them no where else , but in Their Language . For which cause , interpreting their Alphabet , they deduce , from the first Letter , which is ALIPH , this Verb Conjungere : from the second Letter , which is B A , this word , Inire : from T A , the Third Letter , Producere : and so of the rest : making up a Prayer out of it , which they say , no other Alphabet is able to shew . So that it is no marvel , that they are able to produce so many severall meanings of words , after this Rate of Interpretation ; seeing that , as Kirstenius saith ; Integra Volumina de solis Nominibus literarum Alphabeti . Arabici conficiqueunt : sed longè adhuc plura de ordine , figura alijsque accidentibus conscribi possent . These Niceties have made the Arabians so superstitious in the Pronunciation of their Letters , as that when they meete with many words united together by the meanes of an Aliph , they will pronounce them all in a Breath , though there should be an hundred of them , and though they should be in danger of expiring in the Act. Those that are Curious after satisfaction herein , may have recourse to the Arabicke Grammer , Printed at Rome . Now , as all Superstition is attended on , by a certaine Foolish Credulity ; so are these men certainely perswaded , that the Heavens being figured with Their Letters , ( and not with the Hebrew , ) do fore-shew all things to come . And this is the reason , that , besides the Division of their Letters into Gutturalls , or , such as are pronounced in the Throat ; into Vuales , as the Latines call them , that are sounded in the furthest part of the Roofe of the Mouth ; as others are by the Palate ; by the Gummes ; by the Lips ; by the Teeth , and the Tongue together : and also into some , that are pronounced with a kind of Sibilation ; others , with a certain Stammering ; and some , with a gentle turning of the Tongue , which They call , Dsalqijetun ; and the Latines , Flexae : into others agen , that are Short , Long , Radicall , or Trancall , and Servile : I say , that besides all these Divisions , they doe yet divide them againe , ( the better to accommodate them to this Celestiall Writing ) into Schemsijun , and Kumrijum , that is to say , into Solar , and Lunar , which are particularly knowne , by those that observe the Rules of the Zairagia , it being unlawfull for them to devise them . And perhaps it is in Observation to this Doctrine , that the Mahometans doe never begin to write the first part of a word , at the end of a Line , and the rest of it at the beginning of the next Line ; as the Greekes , and Latines use to doe : but if the space be not sufficient to hold the whole word , they draw a stroake from the last Letter of the Last word , to the end of the Line . Now we affirme , that though these Letters are very much altered , and corrupted ; yet may it notwithstanding very easily be discovered , by the Figure of a great number of them , that they have beene taken from the Hebrew : and even Children may be able to judge of the Truth hereof , by comparing but the Arabicke Hha , with the Hebrew He ; the Cha , with the Cheth ; the Ra , with the Resch ; the Zain , with the Zain ; the Sin , with the Schin ; the Tha , with the Teth ; the Ain , with the Aghin ; the Pha , with the Pe ; the Caph , with the Caph ; the Lam , with the Lamed ; the Vau , with the Vau , &c. So that consequently , if wee are to search after any Mysteries in these Letters , it ought to be , not in a corrupt Copy , but rather in the Originall . The same is to be said of the Samaritane Characters also , which are corrupted from the Hebrew : and this is so certaine a Truth , as that it is a Point of Infinite Perversenesse to offer to doubt of it ; as I have proved else-where against Scaliger .

7. The Reasons brought by the Ethiopians , or Egyptians , in the behalf of Their Letters , is not so easily answered , as those of the Arabians , and Samaritans : for as much as , their Letters being only Hieroglyphicks , expressing the figure of an Oxe , of a Horse , of a Lion , of a Beare , of an Eagle , and in a manner of all other Living Creatures ; they doe ( say They ) represent in the Heavens , whatsoever is to come to passe in this world . And therefore , if there be any thing to be read there above , by meanes of the Stars ; we must reade it in these Hieroglyphicks , and in this Language , and not in any other ; since that in Ancient times in stead of Letters , they made use of the figures of Living Creatures . To this it is answered , as we have formerly said , that these Living Creatures have beene represented in the Heavens , only by reason of a certaine Correspondency , that the Stars of which these Constellations consist , are observed to have , with these Living Creatures upon the Earth : and what other Reasons of it soever are given , they are Vaine , and Foolish . Such as are those , alleadged by the aforenamed Lazaro Banelli ; who accommodates the Properties of these Celestiall Animalls , to severall Kingdomes , over which they rule : as , for Example , the Constellation of Aries rules over France , Germany , Syria , Palestina minor , Suevia , and the Upper Silesia . That of Taurus governs Persia , the Isles of the Archipelago , Cyprus , the Maritime parts of Asia Minor , Polonia major , Russia alba , Switzerland , the Countrey of the Rhetres , Franconia , Ireland , Lorraine , and part of Swethland . But , to leave this Italian to please himselfe with these Trifles , and likewise Albertus de Marchesijs de Cottignola , Caeliloq . Mor. a Franciscan Fryer , who moralizeth this Astrology after a way of his owne ; we affirme , that all these Celestiall Living Creatures signifie no more then what we have said before ; and doe therefore by the same reason conclude , according to the judgement of the Rabbins , that we must not search after any Mysteries , nor any other Characters , made up by the diverse disposition of the Stars , but only in the Hebrew ; and consequently , no Signification in any other Language , but in the Holy Language : it being most proper , that That Language , which was the First in the whole World , and which was spoken by God himselfe , should give us notice Above , what things are hereafter to come to passe ; seeing it hath informed us here Below , namely in the Holy Scriptures , of all Things that are past . And this Conclusion is a most true one , say the same Rabbins , for as much as in a cleare , bright Night , a man may see in the Heavens all the Hebrew Characters perfectly figured : which one cannot doe of those severall Living Creatures , that are placed there ; seeing that the Imagination cannot be any whit satisfied , when , for example , in the Stars that make up the Constellation of Aries , there are Five Other to be seene close about it , which by reason that they are not comprised within the Figure of this Beast , doe disturb the Fancy , and hinder it from making up the Figure it desires . The same also may be said of Taurus : for there are Eleven Starres to be seene there , which are Essentially of this Constellation ; and yet are not brought in , in the Picture of it . So likewise in the Constellation of Gemini there are Eleven Stars belonging to it , which are distinguished from those Nineteen , that represent the Figure of this Signe : as Cancer also hath Foure bright Stars , which lie Loose from those Nine , which make up the Image of this Living Creature . But as for the Hebrew Letters , there is nothing to hinder us , from finding them distinctly described : and if any one doe chance to find either Arabicke , or Samaritane Letters there ; this is still but to returne backe to the Originall , from whence they were taken .

8. First then we are to take notice , that the Starres which make up these Letters , are not disposed into the order they appeare in , at all adventures , nor in any confused way , as they seeme to us to be : but are placed thus , with some Designe , and in a Divine Order ; God having made all things in full Perfection . Those that understand not the Play of Chesse , seeing the Pieces stand here and there , so confusedly , will be apt to thinke , no doubt , that they stand in that confused manner by meere haphazard , seeing that in some places there are a great many ; and in some , very few ; and one side of the Chesse-board is full , and the other side quite bare ; and in a third place perhaps you shall have but two , or three : In a word , this Difference in the placing of the Pieces is so great , as that hee will certainely conclude , that the whole Businesse is clearely without any Designe at all : notwithstanding that they are all ranked in very exact Order ; and that there is not the least Piece there , but is of use , and doth its proper Office . After the same manner is it with the Stars , which we see in the Heavens : for , though in some places you see many together , & in others but a few ; and that the Order they stand in , lookes confusedly , and in a manner ridiculous ; yet neverthelesse is it most Admirable , in it selfe , and proceeds from some most wonderfull Designe ; which Those Men perfectly understand , who by their Holy Life , are elevated above all that is here below . Thus it is storied of S. Anthony , that he perfectly understood this Heavenly Writing .

Secondly , that although the Stars which are in the Eighth Heaven , ( if at least there be any such thing as an Eighth Heaven , ) be Fixed ; yet do they not therefore alwayes compose the same Letters ; at least , the greatest part of them ; but they have their Changes , according to the Diverse Aspects of the Planets . Thus those Starres , that , ten yeares since , made up , for Example , a Teth , shall now perhaps make a Mem , or a Lamed . Which is the reason , say the Rabbins , that This Writing serves not , but for the shewing of things to come .

In the Third place they say , that we are most especially to observe what New Starres soever shall appeare ; because that These doe fore-shew the greatest Mutations : God making use of these , in making up , by meanes of their Aspects , and Conjunctions , New Letters ; whereby he either expresseth unto us his Wrath , or his Mercy : as having determined with himselfe , to chastise us , if we continue in our sins ; and to pardon us , if we repent of them . Thus , before almost all the greatest Mutations , that have happened in the World , have some of these New Stars been observed to appeare ; and they have been such Stars too , as have been really found to be in the very Heavens . Such , as was That , observed by Hipparchus , 125. yeares before the time of our Redemption ; which Star presaged the end of the Grecian Monarchy approaching . Another the like appeared also in Claudean's time , in the yeare of our Saviour Christ 388. Another , in the time of Messahalah , Haly , and Alhumazar , Arabian Astrologers ; which appeared in the 15. Degree of Scorpio , and cast forth as great a Light , as the Fourth part of the Moone could doe . Another , in the time of the Emperour Adrian ; and another also under the Emperour Otho ; which appeared betwixt the two Constellations of Cepheus , and Cassiopeia . Another in the year 1264. not far from Cassiopeia , tending towards the North : and Another likewise that appeared afterwards , on the Chaire of the same Constellation , about the beginning of December , Anno 1572. and continued for the space of sixe Moneths . Another , that appeared Anno 1596. in the Constellation of the Whale : another , of the Third Magnitude , observed in the necke of the Swan , Anno 1600. and another , that was seen , two yeares after , in Pisces . Another , that appeared two yeares after That , in the Constellation called Serpentarius , An. 1604. and was called by the name of the said Constellation . There are some others besides , De Nov. Astr . & Com. l. 5. à Cap. 6. ad 23. which Licetus hath collected together , out of Homer , Varro , S. Augustine , Pliny , Albumazar , Pherecides , Athenaeus , Eustathius , Germanicus , Cyprianus , Leovitius , Cardan , Paulus Hajazelius , Galiaeus , Thomas Fienus , Cuspinianus , Tycho Brahe , Gul. Jansonius , who was his Scholler , Jo , Kepler , Alphetragius , David Chytraeus , Fabricius , Hieronymus Munosius , Wenceslaus Pantaleo , Beyerus , Pyrgius , Michaël Coignetus , Cornelius Frangipanus , &c. some of which Authors have particularly observed the truth of this Doctrine which I have here delivered ; namely that all These New Starres have beene the Fore-runners of the Greatest Mutations that have happened : and that in default of These , Comets have appeared ; which , though they are easily distinguished from True Stars , and have their place of Being in the Aire onely ; yet have they served to represent , by their diverse Aspects , ( according to the Doctrine of the Rabbines , ) Other Letters , and to fore-shew the Disasters that have happened : it being very necessary ( say They , ) to have a speciall regard to these New Lights ; which are , as a new Letter , which being added to a Word , alters the sense of it . As , for Example , in this Word AKE , if one adde an L , it will be no longer AKE , but LAKE . Or if in the middest of this word AKE , one insert an R , it will alter the word , and make it ARKE . So that wee see , one onely Letter , as an L , or an R , utterly changeth the whole Sense . In the same manner is it with the Stars ; where a New Starre added , varieth both the Writing , and the Sense .

9. In the Fourth place , that we may be able perfectly to understand this Celestiall Writing , we must exactly observe the Verticall Stars : for , those which are over a Kingdome , saith Abiudan , doe ordinarily shew ; what ever is like to befall it . And in this Sense , it will not be any hard matter to apprehend the meaning of Cardan , when he saies , speaking of the Star in the Tail of Ursa Major , that it hath fore-shewed the Changes of all the Great Empires : understanding this to be the Sense of this Truth , delivered by Cardan ; that , according to the Doctrine here laid down , this Star , though not Alone , and by it self , yet joyned with others , hath shewed these Changes ; making up , by their Conjunction , such Entire words , as did fore-shew the Fall , or Rise of these Empires , either clearly , and plainly ; or else perhaps , more secretly , and Mystically , as we shall shew hereafter . Now , as in all sorts of Writing , there is One certain Letter , both in Nounes and Verbs , which is more Frequent then any other ; and hath the Preeminence throughout all the severall Conjugations , and Declensions ; in like manner in this Celestiall Writing , it hath been observed , that in all the Mutations of Empires , This Star , in the Taile of the aforesaid Constellation , hath been more Eminently noted , then any other : Either because it is more Frequent , in the Discourse of Monarchies , then any other : Or else , that it is as the Capitall Letter , in the most Significative Words ; as we see there is in all Proper Names , of almost all the Languages in the World : as for example , in the name of Peter , the first Letter is greater , then any of the rest that follow . And thus may we answer this Question , which some may happily make ; namely , Why , in this Celestiall Writing , there are both Little , and Great Stars also ? If it be further demanded ; Why , in this kind of Writing , there are , in one and the same word , Great , and Small Letters , or Stars , mingled together ? it may be answered , that the Reason is , to make us take more Notice of those Letters in the Word , which are the Most Significative ; which is a Course , that the Anagrammatists are very well acquainted withall . As , for Example , if in the word Soveraignty , I would have VERITY , to be especially observed , I will write the word Soveraignty , in this manner , soVERaIgnTY : where the Letters of the Word VERITY , are greater , then any of the rest . Or if in the Word , Representative , I would have , Present , to be Chiefly taken notice of , I would then write the Whole Word thus ; rePRESENTative . We are not then to wonder , if in the Heavens we often see two , or three Great Stars to goe to the Composition of a Word , wherein there are Small Stars also : and this is that , which we are to have most particular regard unto , ( as we have already shewed , When they are Verticall to any Place . And by this meanes may we be able to give a Reason of that , which hath been hitherto Unknown : as , when the Astrologers affirm , that when Caput Algol , or Medusa's Head , was Verticall to Greece ; the Stars did fore-shew the Calamities , which afterwards happened unto it , by the Tyranny of the Mahometans ; without giving us any Reason Why : no more then they doe of their Confidence , in assuring us , that the same Constellation , which will in a short time be Verticall to Italy also , fore-shewes a strange Desolation , that is to fall upon this Pleasant , and Fertile Country . Now all these Disasters , though , according as they are foretold , so doe they Certainly come to passe ; yet neverthelesse is the Fore-seeing of them grounded meerely upon Experience ; neither can the Authors of these Predictions , for the Most part , give any other Reason of them . But now , according to this Doctrine of the Celestiall Writing , we know , that these Mutations shall happen on the Earth , because we see , they are written in the Heavens . And this is the Reason that R. Chomer affirmes , that the aforesaid Medusa's Head , or , the Stars that Compose it , did foretell the Lamentable Desolation of Greece , because that Five of the Principall Verticall Stars did for a good while together , make up this word , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Charab . Which , in the Second Conjugation , signifies , To be Desolate : understanding This , particularly of Greece , over which these Stars shone ; because that the number of its Letters , which are , Jod , Vau , Nun , and which being put together , make up 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Javan , that is to say , Greece , do yield the same number , that Charab doth : as you may here see .

228

〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉

Charab ,

Destroied , Desolate .

Summ. 12.

561

〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉

Javan .

Greece .

Summ. 12.

According to these Principles , any man may foresee , by the putting together the Stars of the same Constellation , the Disasters that Italy is threatned with . However it be , Junctin , an Italian Priest , and a very excellent Astrologer , is bold to utter these words : Illud verò ( saith He , In Sphar . Io. de Sacrohos . c. 1. speaking of this Medusa's Head , ) Toleto nunc , Apuliae , & Neapolitanorum regno est verticale ; moxque Italiam invadet : quibus suam quoque cladem allaturum esse , maximoperè est verendum . Now how long before hand , these Celestiall Letters do foreshew the Changes that are to happen ; no one Author , that I know of , hath precisely determined : they only say , that , Before they are Verticall , they do fore-shew this Change , and whatsoever is to happen : God being willing thus to prepare us for the Evils which are to befall us . And after that they are precisely Verticall , if our Repentance hath yet found any place in his Mercies ; He then causeth some New Star to appear , and , by its Intervening , to shew ( as we have formerly said ) a quite Contrary Thing , to what was before signified .

10. In the Fifth Place , the fore-named Authors affirm , that to be able perfectly to understand this Celestiall Writing , we must know how to distinguish exactly , which Stars are Orientall , and which Occidentall , Meridionall , and Septentrionall : forasmuch as these Quarters of the Heaven are very Essentiall in this Reading . For , if any one desire to know , say They , the Good Fortune , and Prosperitie of a Kingdome , or of any Other thing : he must then read those Letters which are Verticall to him , ( or which want not much of being so , ) from the West , toward the East . And if he would be informed of the Evill Accidents , and Misfortunes that shall befall a place ; he must then begin to read , from the North , towards the West . Now , why the Good Fortunes of a Place should be read , from the West , toward the East , rather then from the East , toward the South : and why the Ill Fortune is likewise to be read , from the North , toward the West ; I have not found any Reason given , by any Author . However , I shall adventure to give this Conjecture at it : namely ; that seeing that Nature , being at Liberty , and not hindered by any thing , alwaies tendeth to the Best : and that , as Aristotle saith , It would alwaies bring forth Males , as being more Perfect Creatures then Females are , if it were not hindered by some Repugnant Cause : it is most proper , that Good Things , and all Perfections , should be read from the West toward the East , seeing that This is the Free , and Naturall Motion of the Stars ; the other , from the East to the West , being a Contrary , and Forced Motion . As for Ill Fortune , and Disasters , they might according to this Principle , have been read from the East toward the West , had not the Oracle which cannot lye , uttered this Wonderfull Truth : A Septentrione pandetur malum : Ier. 1.14 . All Evill commeth from the North. But , why from the North , rather then from any other part of the World ? The Reason of this is not so easily given : yet I conceive , it would stand with sound Philosophy , to answer ; that , by reason of the Darknesse , and Gloominesse of the Aire of those Parts ; caused by the great distance of the Sun ; and also , by reason of the Evill Spirits , which are the Authors of so much Evill , and which inhabite Darke Places ; a man may very Reasonably say , that all Misfortunes come from the North ; as being a Place , which is full of these Evill Spirits , or Demons ; as Historians testifie .

And from hence , it will be an easie matter to apprehend the Reason , why the Ancients figured in these Northerne Parts of the Heaven , a Serpent , or Dragon , close by the Two Beares : Uid Theodor . Graminaij Myst . Aquil. seeing that these Creatures are the True Hieroglyphickes of Tyranny , Violence , and all manner of Oppression . And certainly , who ever shall but runne over the Annals , will finde , that all the Great Desolations that have ever happened , have come from the Notherne Parts . The Assyrians , or Chaldeans , set on by Nabuchadonosor , and Salmanasar , have sufficiently manifested the Truth of this , in burning to the ground a City , and a Temple , that was both the most Sumptuous , and the most Holy in the world ; and in the Utter Ruine of a People , whom God himselfe had taken into his own Speciall Protection , and whose Father he particularly called Himselfe . Sub Honorio , Martiano & Justiniano , àn . 412.456 . & 551. And hath not Rome , like a Second Jerusalem , in like manner often felt the Fury , of this Accursed Generation of the North ; when , by the Cruelty of Alaricus , Gensericus , Totilas , and the rest of the Gothick , Hunne , Vandale , and Alane Princes , It saw its Altars overturned , It s Stately Palaces burnt to Ashes , and Its Inhabitants consumed by Fire , and Sword ! Thus hath not This Nation spared at all , the Two Spouses of the Living God ; and doth still torment the Later of these , by the Tyranny of the Turkes , which also came out of the North. Most Properly therefore doe we , in this Celestiall Writing , beginne to read Disasters , and Misfortunes , from the Northerne Part ; seeing that A septentrione pandetur omne malum . Or Else we may say , that we beginne to read on this side , because that the Verbe 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Tipatach , which , in this Prophesie , is translated , Pandetur , signifieth also in the Originall , Depingetur : so that we may render this Prophesie in these words : All Evils shall be described , ( or , written ) from the Northward . And if written , then certainly to be read from This Side .

Now this Celestiall Writing doth not alwayes represent in Words at length , what things are to happen ; but sometimes in a more compendious manner , and by way of Abbreviation : in like manner as was that Vision , which appeared to Belshazzar , foreshewing the Destruction of his Kingdome , According to the Hebrew , MENE , THECCHEL , PARSIM . and which was interpreted by Daniel : MANE , THECEL , PHARES . And as none but Daniel , who was a Just Man in the Sight of God , could interpret this Vision : in like manner , say the Jewes , it appertaineth onely to Good Men , and not to all manner of Persons whatever , to interpret those things , that are found Written in the Heavens ; which are , for the most part , very Obscure , and Difficult ; and which require , for the Perfect Interpretation of them , that a man should be skilfull in the GEMATRIE , NOTARICON , and the TEMURAH ; which are the Three Parts of the Cabale . The First of which , ( the name whereof 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Gematria , Gen. 49.10 . is corrupted from the Greeke 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , or else this Later from the other ; ) considereth of the Numbers that are contained in the Letters ; and , by comparing them with others the like , gives an Explication of what was before Obscure . As , for Example , where it is said in Genesis , concerning the Comming of the Messias , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Java Schilo , Shiloh shall come ; these Hebrew Letters make up the number 358. which is the Number also of the Letters of the Messias 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Maschich : so that the Prophet saying , Donec venerit Schiloh ; it is as much , as if he had said ; Donec venerit Messias . The Second Part is of use , when the severall Letters of a Word doe represent , each of them , a whole Word : as , in this Devise of the Romans ; S. P. Q. R. Senatus Populusque Romanus : and in this Hebrew Name , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Adam ; the First Letter whereof signifieth 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Epher , Dust ; the Second , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Dam , Blood ; and the Third , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Marah , Bitterness : Intimating , that Man is nothing but Bitternesse , and Sorrow ; but Corrupt Blood , and Sin ; and , lastly , but Dust , and Ashes . The Third and Last Part , ( the name whereof , Notaricon , is taken likewise from the Latine , Notarius ; or else this Latine word , from the Hebrew 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Natar , which signifies , to Transferre , or Transpose ; a word very proper to the Art of Anagrammatisme ; ) is , when either Two , or more words are united together ; or are read backwards , or otherwise , after the manner of Anagrammes ; or else , are divided into severall other words , by the Transposition of the Letters : As , for example , where God saith to in Children of Israel ; 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Jelec Malachi lepanecha , My Angell shall goe before you : where , it is demanded , what Angell this was ? and it is answered , that it was Michael : because that the Letters of the word 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Malachi , Transposed , make up that Name . You may see many Examples of this Nature in my Advis sur les Langues , &c. and in my Apology for the Cabale , the Title of which Treatise , is , Abdita Divinae Cabalae Mysteria , contra Sophistarum Logomachiam , defensa .

11. we will now discover , according to these Rules laid down , some certain Secrets of this Celestiall Writing , which are delivered by R. Kapol , Chomer , and Abiudan ; which are the Three , that have written the most , of this Subject , of any . We have formerly shewed , how the Stars of the Constellation called , Caput Algol , being Verticall to Greece , did foreshew the Desolation of it . The like is to be observed in the rest of the Stars , when they are Verticall to any other Kingdome , though they are perhaps ordered , and to be understood otherwise .

Thus , a little before the Temple of Jerusalem was burnt , and utterly consumed by Nabuzaradan , it was observed , that Eleven of the Stars , that were the most Verticall to it , composed , for a pretty while together , these five Letters , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 which being joyned together , made up this Word , ( reading it from the North toward the West , ) Hikschich ; which signifieth , to Reject , and Forsake , without any Mercie : and the Number of Three of them added together , amounteth to 423. which is the Space of Time , that this Stately piece of Building had stood . In like manner , a little before the Jewes saw their Scepter cast downe to the ground , and their Liberty carried Captive into Babylon , Five Stars were , for a long time together , observed to compose these Three Mysticall Letters , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Nataq , a word which signifieth , to Break , Cast Down , and to Drive out . And the Number of these Letters , which is 505. was the Exact Number of years that the Jewish Kingdome had lasted , from Saul , to the Deplorable King Zedechias . Neither are the Jewes the only People , who have been advertised , by this Celestiall Writing , of the Miseries that were to befall them : but all the other Nations of the World might have read in the Heavens in like manner , the Evils that have happened unto them ; as the fore-named Authors affirm .

Thus the Persians , or Assyrians , who were the Ruine of the Monarchy of the Jewes , saw the Period of their own Empire , after that Foure of their Verticall Stars had composed these Three Letters , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Rob , which make up the Number of 208. which was the time of the Duration of this Monarchy , which was founded by Cyrus .

The End of the Grecian Empire was likewise fore-shewed , by Four Stars , which made up the Verb 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Parad ; which signifieth , to Divide : and that in This Wonderfull Manner , as that the very same Letters did produce also the Number of years that this Monarchy lasted , which took beginning , at the time that Alexander the Great subdued the last Darius .

That of the Athenians lasted but 490. years ; which is the Number of these Three Letters , which Foure Stars , that were Verticall to this Place , did compose ; 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Tsarar , which signifieth , Angustijs affici . Besides these Foure Stars , saith Ch●mer , there were Foure other observed also , which made up two 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Caphs ; I know not Why though , saith He ; unlesse it be , that these Letters are Fatall , and of Sad Omen . I shall adde my Conjecture here , that possibly they might point out these Two Names , Cecrops , and Codrus ; which are the names of those Two Kings , under whom this Powerfull Monarchy had its Rise , and Fall .

The Romane Consulate could not maintain Its Power beyond the Term of 500. years : because that these Bounds were determinately prefixed to it , in this Celestiall Booke , by Eight Verticall Stars , which composed this Word , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Raasch , which bare this Sense , & Number : Cacumen , 501.

The Monarchy of Julius Coesar , which was built upon the Ruine of the Consulate ; as This also was , upon the Ejection of the Kings , was very neer of the same Continuance ; and the End of it was in like manner prefixed by Six Sars , which made up these Three Letters , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Scavar , which signifies , To Break ; the Number whereof is 502.

But , that we may produce something , concerning Things Yet to Come , R. Chomer assures us , that it is now a good while since , that this Celestiall Writing hath pointed out the Declining of Two great Empires of the East . The First is , that of the Turkes ; over which there are observed seven Verticall Stars , which being read from the West to the East , ( for , it would be a great Blessing , to see the Ruine of this Empire , ) make up this word , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Caah ; which signifieth , to be Battered , Feeble , Languishing , and Drawing to an End . But now , Aleph , which in humbers , signifieth , 1. standeth also for 1000. as the rest of the letters also doe ; as may be observed out of Hebrew Grammars . seeing it may be doubted at what time this Empire shall be reduced to this Extremity ; the same Letters doe clearly resolve this Doubt . For , the Middle Letter , which is Aleph , being made up of Brighter , and more Sparkling Stars , then the Others are , sheweth , saith Chomer , that Its Number is the Greater ; so that , in This place it standeth for 1000. and the First letter signifieth , 20. and the Last , 5. So that , when this Kingdome shall have accomplished the number of 1025. years , it shall then be overthrowne , and brought to Ruine . Now , if we reckon from the year of our Lord 630. which was the year , ( according to our Vulgar Compution , ) wherein the Foundation of this Empire was laid ; we shall find , that it is to last till the year of our Lord 1655. for the compleating of the aforesaid number 1025. so that , reckoning from this present yeare , 1650. this Kingdome is to last but Five years longer .

The Other Eastern Kingdome , whose Declining is pointed out by the Stars , according to K. Chomer , is that of China : but this Rabbin delivers himself in such an Obscure manner , in discoursing of this last piece of Celestiall Writing ; as that , till I understand it better , I shall forbeare to set it downe . Hee produceth also diverse Others , which doe define the Particular Durations of most of the Kingdomes of Europe : all which I may happily communicate to the World hereafter , when I have first seene , how these Curiosities are received .

12. Now , that I may freely deliver my owne Judgment concerning this Celestiall Writing , I must take Liberty to propose some few Objections , which , I have found , may be brought against it .

The First is , that if so be , by this Writing , all the Great Mutations in the World may be known ; it is possible then , that the End of the World may in like manner be found out by It ; as being the Greatest , and most Important of all the rest : so that Men may , by a naturall Meanes , attain to the knowledge of This Great Secret : which is Contrary to the Holy Scriptures .

The Second is , that Astrologers have been able to foretel many of these Mutations , which have afterwards come to passe accordingly ; and yet have never had any knowledge of This strange Kind of Writing : It is therefore Uselesse , and Imaginary .

The Third is , that the Position of the Stars is not so Essentiall to the Letter , which it is brought to make up ; but that the same Star may as well make , for Example , a Resch , as a Daleth ; and so of all the rest : and Consequently , Severall Men , forming several Characters of the same Starres , may draw from them Contrary senses , the one to the other .

But to all these Objections , I answer briefly thus . To the First , I say , that it is not Necessary , that this Celestiall Writing should foreshew the end of the World ; because that God may have reserved this Secret to Himselfe : Or else ; Math. 24.29 . Mar. 13.24 . Luc. 21.25 . that It will Really foretel This hereafter ; when those Other Signes , set downe by the Evangelists , shall shew it also : it being all one to say , that the Starres shall fore-shew it by some certaine Writing ; as to say , that the Sun , and the Moone shall foretell it , by their being Darkned .

To the Second , I answer ; that the Foure Grand Causes , Card. 1. Aph. which ( according to the Opinion of Astrologers ) produce the greatest Mutations ; the First whereof is , the Changing of the Apogaeum , and Perigaeum of the Planets : the Second , the Changing of the Excentricity of the Sun , of Venus , of Mercury , of Saturne , of Jupiter , and of Mars : the Third , the diverse Figure of the Obliquity of the Zodiacke ; and the Fourth , the Conjunction , ( cheifly the Great one ) of the Superiour Planets : I say , that all these Foure Causes may , for the most part , be comprized within this Celestiall Writing : that is to say , that it hath happened very often , that at what time this Celestiall Writing did point out some great Change , there was at the same time also a Conjunction of the Superiour Planets ; or else , some one of the Three other forenamed Causes . So that They , not understanding any thing of this Celestiall Writing , imputed those changes which they observed to come to passe , to those Foure Reasons only . But that it may clearly appeare unto us , that These have not been the True Causes of all these Changes ; we need but have recourse to the Chronologies , and Particular Annals of each severall Kingdome , and compare them with the Astrologicall Observations ; and wee shall finde , that the greatest part of all the Grand Mutations have happened , without any Conjunction of the Greater Planets , or any of the other Causes before specified . So that we must necessarily flye to some other more Certain Means , by which we may be able to foreknow , by the Aspects , and Motions of the Stars , all these Events . Now this Means can be no Other , as it seemeth , but this Celestiall Writing .

To the Third Objection , which seemeth to have the most Weight in it , it may be answered , that it is true indeed , that a Man may make a Resch of the same Star , that another man perhaps will make a Daleth of : but in This , as in many other things , wee are to follow the Tradition of the Ancients , and to rest satisfied with what They have delivered unto us . Otherwise , there will not be any Certainty at all , in any One of the rest of the Sciences ; especially in Astrology : which requireth , that those Stars which compose , for Example , the Constellation of Aries , or the Ramme , should be described rather in the Figure of this Beast , then in that of an Oxe , or a Horse ; and so in all the rest . So that who ever should represent the Figure of a Bull , among the Stars that belong to the Ramme ; and the Figure of a Ramme , among those of the Bull ; he would destroy the very Principles of Astrology : notwithstanding that the Stars of Taurus would as well bear the Figure of a Ramme , as of a Bull. In like manner , he that should make a Resch of such a Star , as he should have made a Daleth of ; notwithstanding that the Star would beare it , yet would he overthrow the Principles of this Celestiall Writing .

If it be now demanded ; who it is , that is to judge of the vast number of New Letters that are made daily , by the Diverse Aspects of the Planets ? I answer ; that it appertaineth to those Men , who are Piously , and Religiously versed in this Heavenly Writing ; and , not to all kind of Persons indifferently . But I shall as yet suspend my own Judgment , as wel in This , as in all the rest of these Curiosities , which I have here delivered ; till such time as I shall have found either Weaker , or Stronger Reasons .

THE END .