with another And whereas the opposition which is made between the contrary Elements is apparent and manifest namely in respect of the fight or discord which is made betwixt dissonant qualities or natures as are cold and heat moisture and drouth So that in this case the Sympathy and Antipathy of Elements are well known to every one namely betwixt the water and fire and betwixt the earth and the aire We must know that there is yet a more latent and internall cause of Sympathy and Antipathy in things which by some is ascribed unto the occult natures of the Starrs but in verity it proceedeth from those Angelicall influences which do invisibly and after a most occult manner stream out of creatures that are born under a discordant Emanation which Reuchlin doth passingly well describe in these words Pholosophis Peripateticis id probatur quod câ—lum quodâ— bet Sphaericum praeter formam suam essentâ—alem habet assistenâ—em inte ligentiam orbis sui mâ—â—ricâ—m quae vocatur Angelus eò qâ—od ad hoc officium missa intelligens volens compleâ— jussa Creatoris tanquam inter Deum Naturam virtus media à qua fiunt operationes in rebus quas natura earum vel â—on faceret vel non sic faceret quas alii provenire dicunt a proprietate occulta aliâ— quia tale It is approved of the Peripatetick Philosophers that every Spherick heaven hath besides his essentiall form an assistent Intelligence which is the mover of his O be the which Intelligence is called an Angell bâ—cause iâ— being sent to peâ—fâ—rm that Office doth understandingly and willingly accomplish the Command of the Creator as a middle Virtue between God and naâ—ure by the which are effected operations in things which their nature either would not effect or would not do â—t after that faâ—hion the which are said by others to proceed from an occult property and others because it is so Whereby it appeareth that the hidden Sympathy and Antipathy in things as well celestiall as terrestiall proceed from the mysticall and arcane actions of Angelicall spirits or Intelligences who first receive that hidden property from a peculiar influence or irradiation which descendeth from some of the Divine influences which do inform and indue that Angelicall spirit with that Virtue But because it is not the Office of an Astrologian to penetrate thus pâ—ofoundly into these hidden Mysteries which belong unto the aeviall world forasmuch as his custom is to make the visible Starres the fountains of all those effects which by way of influence and irradiation do descend to operate as well by sympathy as antipathy in things below I will here after the Astrologicians manner make the well-spring of all sympathy and antipathy to arise from the manifold influence of the stars as shall more at large appear in the next Chapter CHAP. IV. The Astrologicall reason of Sympathy and Antipathy is herein expressed where also it is proved that being all inferiour spirits receive the influence of their nature from above and being that the elementall creatures are bâ—t the images of the celestiall so also it must consequently follow that as there are both Sympatheticall and Antipatheticall aspects or irradiations between two or more of the heavenly bodies and therefore there must of necessity happen that there is an emission of essentiall beams from one earthly body unto another which according unto the nature of the creature is either Sympatheticall or Antipatheticall I Will leave now a while to speak radically with the mysticall Hebrew and Cabalisticall Theologians and will open this mystery of occult radiation or streaming forth of hidden beams betwixt two creatures whether they be celestiall or terrestriall of a like and sympathising nature or un-like and antipathising condition after the manner of an Astrologian namely taking the visible organ for the invisible agent the externall creature for the internall angelicall vertue the starry influence for the hidden supercelestiall emanation which is poured out into the spirits or intelligences which inhabit and illuminate the stars and send it down again from them into the elementary world to animate the winds and by them the catholick element altered after a four-fold manner and by the element so altered to inform the meteorologick bodies diversly and by them the severall compounded creatures both in the sea and land We ought therefore to know speaking like the Astrologian that there is a manifest opposition and agreement not onely in respect of the manifest qualities of the elements which are observed to be as well in the fixt as erratick stars for the watry signes of the Zodiack are contrary unto the fiery the nocturn unto the diurn the orientall unto the occidentall the male unto the female but also in a more hidden regard For the best Astrologians have noted that as Jupiter Sol and Luna are friends unto Saturn so Mercury Mars and Venus are his enemies Againâ— all the Planets but Mars are friends unto Jupiter Moreover there is not any of the Planets that is Mars his friend but Venus onely and especially Sol and Mercury are his greatest foes Also Jupiter and Venus are friends unto the Sun as contrariwise his enemies are Mars Mercury and Luna All the Planets are said to love and favour Venus but Saturn Mercury's friends are Jupiter Venus and Saturn his enemies are Sol Luna and Mars The friends of the Moon are Venus Jupiter and Saturn her enemies are Mars and Mercury The friends unto the head of the Dragon are Jupiter and Venus the enemies are Saturn and Mars Lastly the enemies of the Tail of the Dragon are Jupiter Luna and Venus as contrariwise his friends are Saturn and Mars Besides all this we ought to note that there is another kind of friendship or enmity between the Planets namely when the one of them hath his exaltation or dignity in another's House In this case therefore the things subject unto the influence of the one will lovingly embrace the aspect of the other and contrariwise the depression or detriment of the one in the House of another maketh the spirit of the one creature who is born under that Planet which hath the detriment and is oppressed by a bad aspect of the other that is in his own house where the detriment is to aspect antipathetically a thing that is under the other by this means I say the presence of the thing born or springing forth under the Planet of that House will be ungratefull and odious unto the other person or thing whose detriment is in the said House Contrariwise we must note that two creatures will well sympathise and joyfully agree with one another where their Planets do consent together in nature quality essence and strength as are Mars and Venus for these sympathise by a naturall instinct So also Venus Jupiter Mercury and the Moon agree together and so likewise the unfortunate Planets do agree in the multiplying of misfortunes We ought also in like manner to know
upon them but are preserved by assiâ—ual succession of their beamy influence and consequently all things that are so made by the celestiall influxion is the type or image of those celestiall spirits whose beams did make them wherefore it must needs follow by Alkindus his rule that if they are the types or images of the celestiall shapes which did fashion them they must in like manner emit their beams though invisibly no otherwise then the starrs do from which they draw the influence of their beeing For we must know as I proved in my Radicall Inquisition that the essentiall beams descending from God to the Angels and from the Angels unto the Starrs and from the Starrs unto the creatures are continuall because indivisible For there is no formed Virtue issuing from God that can be separated from its Fountain which being so it must needs follow that they shine forth out of the body in which they are unto other lights which are sent out from other creatures no otherwise then one star of heaven doth behold another in this or that aspect Wherefore mark me well what I now say I told you that each star in heaven hath his friend and he â—hath his enemy I told you that the reason of this opposition as well among the Angells as starrs of heaven was the diversity of the Volunty of God which was the cause of such opposite Attributes as are by the Hebrew Text which the Cabalisticall Rabbies do approve of expressed and avouched I proceed therefore thus and say That if in the heavenly harmony it happeneth that there is a potent aspect or streaming forth of beams which concurreth with the irradiation of the aethereall or starry Lord of life of the thing generated or produced being animal vegetable or minarell And that if by Emanation the star so partaking with the Lord of Life be an utter enimy unto the Lord of Life then will the spirit of that creature so generated or made be subject to discordant passions as fear anger sadness and suspition and that especially when the enemy unto the Lord of Life being more potent in the celestiall Scheme or Horoscop doth apply unto the Lord of Life being any way debilitated by an evill aspect So that this way happeneth a kind of insensible antipatheticall perturbation unto the spirit of the thing so generated or produced Also if the thing produced or generated do begin his nativity when the enemy was most potent in heaven then when his proper Lord and he be joyned with the first Lord in any bad aspect if at that time that creature be brought into the presence of that other creature which was first mentioned there must needs be an antipatheticall distast in the spirit of the first because the Genius of the last is timorous and affraid of the Genius of the first which is his enemy being more powerfull and therefore the two earthly subjects of these different starrs being present and emitting the beams of their nature those beams must of necessity work antipathetically with one another and the strongest must prevail no otherwise than the two starrs of heaven which made the mixtion of beams were enemies But you must note and observe that though the stronger beams be antipatheticall unto the weaker it followeth not that the weaker beams be antipatheticall unto the stronger being alwaies that the stronger passion is in the weaker as the action remaineth in the stronger But if the Subject of a star in heaven be brought in on earth unto the subject of his enemy in heaven if there was not in the nativity any aspect between them they operate not antipathetically with their beams being present and yet their natures or beams will be by so much the more inclined to actuall opposition if at the time of their meeting the enemies aspect on one another with an evill aspect in heaven As for example If that Jupiter be Lord of the nativity or production of the thing and Mars do aspect him in a quadrat or opposit aspect and this creature suppose it be a Man doth meet with a Cat the Lord of whose nativity is Mars most powerfull in heaven aspecting Jupiter with a malevolent irradiation then will the sight of this Cat be unpleasant unto that Man But the truth is that there may be some fixt star which is the assigned originall or protector of the cat or animal of what nature soever which may be antipatheticall unto the fixt star with the Planet in it that have dominion over the cat But contrariwise if the beams of two Planets or signs or more do meet or concurre in one and the same generation or production of a thing where the star which hath most dominion is Lord of the thing be it animal or vegetable or mineral and these Planets are friends to one another then if any other Subject present it self which is fashioned by the beams of the other Planet these two Subjects emitting their beams upon the earth will love each other and sympathetically agree with one another and so much the greater will their Sympathy be unto one another by how much they accord unto one another in nature property and benevolence of aspect in the instant of their nativities or beginnings As for example If Jupiter be Lord of a man's nativity and aspect Venus and Venus him in a Sextil or Trine aspect and again Venus is the most powerfull in the nativity of a cat or dog and hath a relation by his beams unto Jupiter in a good aspect then I say that there will be a reciprocall affection in Sympathy betwixt both creatures Also if the like friendship be made in heaven at the bringing forth of any vegetable the man or beast will be well pleased at the presence view and tast of that vegetable and if he eate of it it will well agree with his nature And all this is to be understood in things which from their Creation were not ordained quite opposit and antipatheticall unto the creature as are vermin and such like the which nevertheless are made by these concordant irradiations of heaven more amiable and less harmfull yea and more convenient for the use of mans or beasts bodies Also there is since the fall of Adam enmity set between the Serpent and Man and yet by the like confluence in heaven some affect Serpents or Snakes some by the concurrence of contrary beams do loth and fly from them with an exceeding detestation and do abhorre them beyond all measure But to return again unto the root of this business the evident cause of Sympathy and Antipathy of things proceedeth from the radical Mystery of the opposite Attributes or properties in God which have the originall of their Emanation from the secret and hidden Volunty of Eternity as I have told you here before And yet these Astrologians have such reasons from their starry experiences that they all take their Originall of Sympathy or Antipathy from them And hereupon did the
vegetation multiplication and preservation and hath made his seat in the Center of the heavens that by one most perfect Consonant namely a spirituall Diapason he might illuminate the Angels above and the stars round about him and that by a more material Diapason he might penetrate into the Center of the elementary world to communicate his perfection to each creature thereof that they might be beautified by his bright presence and vivified by the penetrating beams of his essence and consequently that the imps or spirits of darkness may be debilitated by the appearance of his Glory as if one chord were extended betwixt the Fountain of Light and the abysse of darkness which being struck made an unison but being pressed down and divided directly in the middle of it each part will render being struck a double diapason unto that unison importing a double perfection proceeding from the bright catholick Emanation whereof the one respecteth the adorning of the lower waters with life and virtue and the other maketh an accord of friendship among the higher Now as the body of the Sun and substance of the Aether is of a middle or mean spirituall matter or consistence of the waters it is evident that it also is subject to be altered by passion as well Antipatheticall as Sympatheticall For else it would not be the immediate receptacle of those opposit and contrary Emanations which descend from the differing Attributes But by effect we find the contrarâ— For some starrs are friends and Sympathise in nature with some creatures below Some again do hate one another deadly and consequently send down into this lower world contrary influences which move contrary passions or impressions in the vitall spirits or souls of certain Elementary creatures Again we find that the life of the Animal doth consist of opposit actions namely of Systole and Diastole that is of contraction by the property of matter and dilatation by the Act of the formall Light So that the nature of matter is to draw by contraction from the Circumference unto the Center but the condition of the formall essence is quite contrary unto it For it doth dilate or emit his beams from the Center to â—he Circumference Also the Philosophers testify that in sleep and rest the spirits are contracted from the Circumference to the Center after the manner of the dark Chaos or cold North wind which bringeth by that contraction the agill and volatil spirit or aire of the lower world to rest and fixation by condensation But contrariwise in wachfulness or waking they conclude that there is an emission or emanation of spirits from the Center unto the Circumferentce which is an Argument of two contrary effects of the firmaments vivifying operation in the souls or spirits of the creatures below and yet by reason of the equality of each action and passion they have a compound-disposition according and agreeing in the naturall operation of life which descendeth from above Thus therefore you see that even from the starry heaven there descendeth Sympathy and Antipathy As for the Elementary world it aboundeth manifestly with the effects of these two contrarieties and therefore lest there should follow any continuall unnaturall perturbation which may deprave this great formall workman of his expectation which was to put concord and peace in the machine whiâ—h he had ordered and framed he divided each region in this lower world that there might be interposed an indifferent friend between two extream enemies which he effected by weight number and measure So that unto the weightiest portion of the lower waters is imparted the least proportion of form that by its grossnesse and weight it might fall unto the Center and remain fixt in it and it was called earth then unto another portion he bestowed a double measure of Light to make it reside in a higher region and thereby the matter which was next the earth became more thin light and movable And therefore this augmentation of Light melted the frozen waters a little and did make them fluxible and transparent So that he partly by reason of the continuity of his matter with that of the earth and partly because of its cold nature it is a temperate friend of the earth and taketh his place next unto him So that it is not so cold as the earth nor so moist as the aire For it is not enough subtiliated till the bright Agent of the world bestoweth on the dark watery abysse above the water three portions of his Light So that it converted part of the gross lower waters into a thinner and more light shape than was the watery Element and it was the aire which by reason of the triple proportion of formall light was hotter and more dilated then was the water wherefore as the water was cold but not so cold as the earth and moist but not so moist as the aire So the aire is hot but not so hot as the fire and moister then the water By reason therefore of his moisture this portion of the catholick Element is friendly to the water on the one side and on the other side unto the fire because of his heat Lastly that in-created Spirit of life did yet multiply a part of those waters by an other or higher degree of subtility and purity So that it became the most subtil and highest portion of the generall Elements and is consequently hot and dry wherefore by reason of its drouth it agreeth on the one side with the earth which in circulation is next unto him and on the other side with the aire in respect of his heat but it is hotter then the aire and not so dry as the earth Lo here you see the effect of that Sympathy which the Peace and Love of God did put among the discordant enemies of this world For thereby the water as a friend to both the aire and earth becometh a stickler and mediator of peace between them The aire as a friend unto the two enemies fire and water is made an indifferent judge betwixt them both So that the one contrary is kept from strugling and tugging with the other by the super-celestiall and golden tie of peace Thus you see that this Spirituall Christ doth as the Apostle saith bear and sustain all things by the word of his Virtue And as Hermes said the humid nature by the assistance of the world is ordered and disposed harmoniously into Elements So that by this Virtue all Sympatheticall action was effected in the Sublunary world of which the Wiseman speaketh thus In se Elementa dum convertebantur sicut in organo qualita is sonus immutatur omnia suum locum custodiunt But when this harmonicall ranck and Symphoniacall proportion is violated then the enemies come together and rage against one another unto the disturbance of the whole Sublunary fabrick For aire and earth do struggle against one another as also the water doth cruelly invade the limits of the fire and all will be
of the salt in the ashes and saffron conquered and tamâ—â—d so that as it dieth the insulting humour and his venomous spirit decayeth and fadeth by little and little in his strength till it be finally quite extinguished Whereby it is evident that by one and the same medicine the spirit in the urin's salt and that in the sick-man's blood are both sympathetically refreshed and purified and the flame of the evill infecting spirit of the disease as well as in the urine as sick body is antipathetically quenched and annihilated In this respect therefore we compare the composition of urine ashes and saffron in this cure unto the weapon-salve in the consolidating of wounds and the urine carried from the sick unto the mass so compounded unto the blood or spirit on and in the weapon and the exsuscitating of the congealed spirit in the salt of the urine unto the revivifying and exagitating of the spirit in the dead blood or sucked up by the poâ—y substance of the weapon so that we see here all one consent For as the dead blood came from the lively fountain of blood so the urine was the whey or serous substance of the same well-spring not left destitute of the bloody spirits What shall we say unto the admirable effects in the transplantation of the bloody spirits in man into other animals or vegetables Veâ—ily it is a thing well known unto such as are well seen in the mysteries of naturall microâ—osâ—iâ—all and macroâ—osâ—icall Magick that the spirituall Mummy whose seâ—t is in the microcosmicall blood may be suâ—ked or drawn out of mans â—ody by a Magneâ— extracted out of the same subject and transplanted into a beast tree oâ— herb so that the disease also of the sick man may be conveyed from the sick person into them by means of this microcosmicall Magnes the practise whereof shall be expressed more at large in the next Book Also Johannes Râ—melius Pharamundâ—s doth profess that he hath cured divers of the Gout by cutting off the haires of the feet and thighes and paring off the nailes and thrusting of them into a hole which he bored unto the very pith of an Oke and closing or ramming up the hoâ—e again with a peg or pin made of the same tree and afterward daubing it up and covering it over with cow-dung Then saith he if the Gowte come not again within the space of three months the Oke will be sufficient to draw magnetically unto it the disease but if the Gowt come again within three months space it noteth the insufficiency of the Okes magneticall vertue Wherefore then he proceedeth after this manner He boreth a hole in another Oke as before and keepeth those pieces which in the boring came out of the Oke and bruiseth them and quilts or stitcheth them up in a bag and applyeth them to the member grieved and this he doth just three daies before the new Moon Then in the very hour of the new Moon he taketh away the bag and taketh out the bruised wood and putteth it into the hole of the tree and rammeth it in with a peg or pin of the same Oke And if for all this the Gowt shall be perceived within three three months after then he cutteth off the hair and nails of the feet and tyeth them unto the back of a Crab-fish and casteth it into the running water and the gowty person will be cured This Doctor of Physick doth professe in a certain Book of his set forth by him in the German Tongue that he hath cured many by the first experiment and many other by the first and second one after another and lastly many desperate ones by the first second and third And he saith that this manner of cure is commonly found certain in those Gowts which happen of a sulphureous cause but in those Gowts which rise from a Mercuriall and salt nature it often faileth And therefore leaving this magnetick manner of cure he betaketh himself unto a more externall kind of remedy I have also in my Squeezing of Mr. Foster's Spunge related unto you the strange sympathy which is betwixt the Vegetable called Rosa-solis and the matrix of a woman and how it being laid in Plantain water it closeth it self and if a part of that water be drunk by a woman that is in Travell and the herb in the water be removed into another house yet at that very instant that the woman is upon delivery the flower or herb will by little and little open it self even as the matrix of the woman doth An evident argument that those beams which issue from these two do sympathize with one another To conclude it is most evident that seeing the spirituall Astralicall vertues in each inferiour creature do descend from celestiall stars and are of one continued nature with them as the Sun-beams which are here below are not divided or separated from their fountain of light it followeth that they emit their beamy influences unto one another even as the two stars do in heaven from whence they are animated so that if the two stars in heaven be friends they both do sympathize in the occurrences of their emanations with one another but if they be enemies to one another in heaven they will in their applications of beams antipathize and decline from one another And as touching the distance which they observe in their mutuall action with one another we must imagine it to extend it self so far as their beams are able to apply to one another And I would have such men as are onely conversant about sensâ—ble affairs know that the action of these creatures by aspect unto one another do operate occultly though the effect doth nor alwaies manifest it self unto ouâ— sense but withall they ought to conceive that the nearer in naturall affinity the stars in heaven and consequently the things beneath which are subject unto those spirits are unto one another the more efficacious will the sympathising effects prove by reason that then their beams will meet directly that is without any swerving or declination CHAP. VI. That the devill doth make use of naturall things to operate his stratagems amongst men without the which he can effect nothing truly but onely prestigiously or by delusion And whether those Naturall things are therefore Cacomagicall and to be eschewed of Mankind because their secret effects do sometimes conform themselves unto the voluâ—ty of the devill WE read in many places in Scripture that the devill maketh use of Gods creatures to bring to pass his secret devices and stratagems against mankind as for example Satan to impoverish and ruinate the fortune of patient Job did make use of the winds and did call as the Text saith the fire of God from heaven to consume his cattle God forbid that we should esteem for this reason these creatures of God to be cacomagicall and diabolicall because God made them act to accomplish the will of the devill He made him also a Prince of the