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

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 [Page 3]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 [Page 4]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.

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 [Page 5]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.

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 [Page 8]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 [Page 9]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, [Page 10]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 [Page 11]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: [Page 12] 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 [Page 13]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 [Page 14]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; [Page 15]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 [Page 16]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, [Page 18]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 [Page 19]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; [Page 20]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, [Page 21]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, [Page 22]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,

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 [Page 24]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 [Page 25]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 [Page 26]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 [Page 27]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 [Page 28]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 [Page 29]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, Ne (que) unum reliquumfuit, the Hebrew Text sayes, & vir non est substractus: and in Exodus, where speaking of the curtains of the Tabernacle, the Vulgar sayes, quin (que) 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 [Page 30]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 [Page 31]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 [Page 32]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 [Page 33]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.

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▪ [Page 36]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 [Page 37]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 [Page 38]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 [Page 39]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 [Page 40]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 [Page 41]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 [Page 42]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 [Page 43]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 [Page 44]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: [Page 45]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, [Page 46]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 [Page 47]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, [Page 48]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, [Page 49]Franciscus Georgius, and Steuchus, account from the Creation of the World, to the Na­tivity of our Saviour Christ,

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 [Page 50]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 [Page 51]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 [Page 52]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 [Page 53]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 [Page 54]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 [Page 55]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 [Page 56]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 [Page 57]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 [Page 58]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; [Page 59]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.

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

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, [Page 62]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 [Page 63]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, [Page 64]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 [Page 65]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 [Page 66]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 [Page 67]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, gloriam (que), 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 [Page 68]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 Law­maker, (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, & [Page 69]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, [Page 70]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 Sun­dials; 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; [Page 71]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 [Page 72]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 [Page 73]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 [Page 74]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, tha this Wife Law-giver, knowing how extreamly incli­ned to Idolatry, the People, which he con­ducted, [Page 75]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 [Page 76]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, [Page 77]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 [Page 78]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.

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 [Page 79]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 [Page 80]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, [Page 81]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, [Page 82]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.

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 [Page 84] 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 [Page 85]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 int 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, [Page 86]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: Ʋtrum 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 [Page 87]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 [Page 88]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 [Page 89]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 [Page 90]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, [Page 91]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, [Page 92]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, [Page 93]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 [Page 94]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.
• [Page 95] 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.

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 [Page 98]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, [Page 99]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 [Page 100]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, [Page 111]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 [Page 102]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, [Page 103]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 [Page 104]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 [Page 105]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 [Page 106]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, [Page 107] 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 [Page 108]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, [Page 109]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 [Page 110]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 [Page 111]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 armenta (que) 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 [Page 112]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 [Page 113]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 [Page 114]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 [Page 115]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 [Page 116]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, [Page 117]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, [Page 118]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 [Page 120]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 [Page 121]Excellent of the French Poets, who speaks of it in these verses.

Englished thus, by Jos. Silvester.

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 [Page 122]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 [Page 123]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, [Page 124]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 [Page 125]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 [Page 126]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 [Page 127]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 [Page 128]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 fish­shels also, which are found on the tops of Mountaines, are produced: not in the Sea, [Page 129](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 [Page 131]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 [Page 132]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, Toads­stone. 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, [Page 133]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 [Page 134]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 [Page 136]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 [Page 137]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.

In English thus:

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 Church­yards, 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, [Page 139]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 'twas 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, [Page 140]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, [Page 142]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 [Page 143]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 [Page 144]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.

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, [Page 148]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 [Page 149]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, [Page 150]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 [Page 151]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 [Page 152]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; [Page 153]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 [Page 154]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, [Page 155]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:

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, [Page 157]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 [Page 158]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: [Page 159]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 [Page 160]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. ant. 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 [Page 161]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 [Page 162]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 [Page 163]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. [Page 164]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 [Page 165]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: [Page 166]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 [Page 167]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, [Page 168]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 [Page 169]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 [Page 171]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 [Page 172]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. [Page 173]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; [Page 174]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 [Page 175]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 [Page 176]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 [Page 177]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, [Page 178]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 [Page 179]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; [Page 180]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, [Page 181]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 [Page 182]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 [Page 183]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 [Page 184]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.

and many others: De trib. Imagin. Magic. Veter-So­phor. Si­gill. De Sigil­lis. to which we may adde those of The­bit Ben-Chorat; and the greatest part of those of Trithemius, and of Gochlenius; the Invention whereof we doe utterly reject, and condemn the Practise, as being Vain, and of no Effect at all; as well as those of Mar­cellus Empiricus, who saies, that to cure the Pain that is bred in the Gut, which is called Colum, which passeth from the Right Kid­ney to the Left, Com­monly called the Collick. and goeth along by the bottome of the Stomack, you must make a Talisman of a thin plate of Gold, and in­grave on it these following Characters. But first, if you have but a mind to be merry a little, take notice of these his Observati­ons. The plate of Gold must be graved with an Instrument pointed with the same Mettall, and when the Moon is twenty daies old. And when it is graved, it must be put into a little pipe of Gold, covered at the top with goats skin; and then it must be tied with a thong of the same leather to the Right, or Left foot of the Patient, ac­cording to the side he is pained on. And he that is to use this Remedy, must not have any knowledge of a Woman, especi­ally of a woman with Child: and he must [Page 186]be sure not to goe among Tombs, or Graves. And lastly, he must above all, take care to put on his left shooe, before his right. You shall hear this Author speak in his own words; and that more impertinently, and superstitiously, then any that ever hand­led this subject, which hath been so much cried down, (meerly for the many Fooleries that have been mixed with it,) by people that would never take the pains to make choyse of the Good, Lib. de Medicam. Physicis. and let the Bad alone. Sed dum, saith he, utitur quis hoc praeligamine abstine­at Venere; & ne mulierem, aut praegnantem contingat, nec Sepulchrum ingrediatur, omni­nò servare debebit. Ad ipsum autem Coli dolorem penitus evitandum, ut sinistrum pe­dem semper priùs calciet observabit. The rest is too long, and too ridiculous to be inserted here. The Characters of this Superstitious

Talisman, which I produce for no other rea­son, [Page 187]then that the Reader may be able to distinguish, with me, betwixt the False, and the True ones, are These, here set down.

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. [Page 188]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 [Page 189]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 [Page 190]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 [Page 191]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 [Page 192]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 [Page 193]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; [Page 194]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 [Page 195]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 [Page 961]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, [Page 197]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, [Page 198]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 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 [Page 202]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 [Page 203]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 [Page 204]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 [Page 205]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 [Page 206]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, [Page 207]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 [Page 208]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 [Page 209]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. [Page 210]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, [Page 211]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 [Page 212]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 [Page 213]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, [Page 214]& 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, [Page 215]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 [Page 216]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 [Page 217]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, [Page 218]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 Weapon­salve, 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 Ʋngu. Armar. De Ʋng. 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 [Page 219] 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, [Page 220]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 [Page 222]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, [Page 223]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; [Page 225]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 [Page 226]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 [Page 227]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 [Page 228]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 [...] [Page 229]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 [Page 230]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 [Page 231]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 [Page 232]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 [Page 233]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 S ^rs. 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 [Page 234]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, [Page 235]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 [Page 236]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 [Page 237] M ^r. 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: Iu Pseu­do philo. dial. 69 [...] In vit. Neron. the Ad­mirable Effects which Roger Bacon promi­sed; [Page 238]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 [Page 239]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 [Page 241]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 [Page 242]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 [Page 243]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 [Page 244]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 [Page 245]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, [Page 246]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.

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

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 [Page 250]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 [Page 251]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, [Page 252]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, [Page 253]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 [Page 254]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; [Page 255]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 [Page 258]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: [Page 259]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. [Page 260]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 [Page 261]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 [Page 262] 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 [Page 263]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 [Page 264]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; [Page 265]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 [Page 266]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, [Page 267]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. [Page 268]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 [Page 269]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

The Fires then, which they kindled before the Sun, Porph. l. 1. de Phi­tosoph. Resp. and Moon, were not consecrated to [Page 270] 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.

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 [Page 273] 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 [Page 275]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; [Page 276]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, [Page 277]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 [Page 278]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, [Page 279]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 [Page 280]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 [Page 281]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 [Page 282]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 [Page 283]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.

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 [Page 286]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 [Page 287]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 20 ^th 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 [Page 288]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 fince 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 [Page 298]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, [Page 290]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 [Page 291]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 [Page 292]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; [Page 293]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: [Page 294]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 [Page 295]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 [Page 296]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 [Page 297]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, [Page 298]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 [Page 299]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 [Page 300]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.
VVhat, in Truth, was the Course the Patriarkes, and Ancient Hebrewes tooke in their Observations, at the Erecting of a Nativity.

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 [Page 303]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 VVritings 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 [Page 304]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 [Page 305]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 [Page 306]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,

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 [Page 307]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 [Page 308]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.

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, [Page 211] [...], 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.

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.

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; [Page 316]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, [Page 317]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;

7. But, that we may not dwellany lon­ger [Page 318]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, new­borne 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 [Page 320]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 [Page 321] 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, [Page 322]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 [Page 324]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 [Page 325]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 [Page 226]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. [Page 227]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 [Page 228]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 [Page 329]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 [Page 330]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 crected 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 [Page 331]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 2 ^d. Athlon, &c. Whereupon Scaliger takes occasion to refute Picus Miran­dula, and Jo. de Roias, a Spaniard, for saying that these Athla, mentioned by Manilius, [Page 332]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 [Page 334]over, and will needs perswade us, 'twas 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.

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

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 [Page 338]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, [Page 339]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 [Page 340]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,

In English thus.

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 [Page 342]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 [Page 343]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, [Page 344]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 [Page 345]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 [Page 346]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 [Page 347]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 [Page 348]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; [Page 349]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. [Page 350]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.

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 [Page 351]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 [Page 352]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 [Page 353](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 [Page 354]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, [Page 356]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 [Page 357]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 [Page 358]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.

In a word, the Poets, as well as the Pro­phets, when they would expresse any thing [Page 359]of Sorrow, made use of no other number. Thus Vlisses is reported to have endured full Twenty yeares Misfortunes:

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 [Page 260] 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.

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 [Page 362]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: [Page 363]and another, the Civill Warres of Caesar & Pompey; of which Lucan writes thus.

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 [Page 364]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 [Page 365]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, [Page 366]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, occumberet (que), 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 [Page 367]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 [Page 368]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 [Page 369]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 [Page 370]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 [Page 371]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.

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:

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, [Page 373]& 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, consonantibus (que) 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 [Page 374]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, [Page 375]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 [Page 376]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 [Page 377]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 [Page 378]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; [Page 379]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, [Page 380]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, [Page 381]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 [Page 382]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.

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 [Page 385]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 [Page 386]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; [Page 387] 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 [Page 388]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 [Page 389]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, & [Page 390]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; [Page 391]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; [Page 392]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, [Page 393]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 [Page 394]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 [Page 395]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:

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 [Page 397]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.

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 [Page 398]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, om­nes (que) 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 [Page 399]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, [Page 400]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 [Page 401]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 [Page 402]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 [Page 403]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 [Page 404]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 [Page 405]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. [Page 406]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 [Page 407]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 [Page 408]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; [Page 409]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 [Page 410]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 [Page 411]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, [Page 412]&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: [Page 414]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 [Page 415]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 [Page 416]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.

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 [Page 418]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 [Page 419]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 [Page 420]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 [Page 421]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, Its 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 [Page 422]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 [Page 423] [...] 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 Populus (que) 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 [Page 424]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 [Page 425]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 [Page 426]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 [Page 427]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 [Page 428]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 [Page 429]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 [Page 430]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, [Page 431]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 [Page 432]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 [Page 433]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.