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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A85346	Vnheard-of curiosities concerning the talismanical sculpture of the Persians; the horoscope of the patriarkes; and the reading of the stars. Written in French, by James Gaffarel. And Englished by Edmund Chilmead, Mr. of Arts, and chaplaine of Christ-Church Oxon.; Curiositez inouyes, sur la sculpture talismanique des persans. Horoscope des patriarches. Et lecture des estoilles. English.	Gaffarel, Jacques, 1601-1681.; Chilmead, Edmund, 1610-1654, translator.	1650 (1650)	Wing G105; Thomason E1216_1; ESTC R202160	209,056	473

the Emperour Otho was not in his right Wits when he wrote the fore-mentioned Book where the Effects of those Figures which he attributes to Virgil have much lesse of Wonder in them then These we have here specified So that consequently a man might by this meanes defend this Excellent Poet against the Imputation of Magick without denying both against the Experience of Former Ages and of Our Own the Power of Talismans the Truth and Efficacy whereof you may see acknowledged that I may trouble my self no longer to prove it in the works of those Authors which we have formerly cited whose Quality renders them both without Suspition and above all Reproach 14. After all these Objections there are yet some Other may be made which have quite escaped our Criticks I shall first propose and then answer them to the end I may cleare this Subject which hath been so Unjustly cried down of all Doubts and Difficulties It may be then Objected that seeing that in making of a Talismanicall Image we are to grave only One Celestiall Figure the rest which should concurre in the Operation not finding their Image there cannot Operate at all Secondly it is Ridiculous to grave the Figure of a Ram a Lion and so of the rest seeing that the Constellations whose names these are do not doe the businesse in the Effects which we see in Nature but rather the Sun passing through the parts of the Heavens Thirdly the Vertue of the Other Stars will be communicated to the Image as well as of those which we chiefly desire to make use of seeing that both the One and the Other do continually send forth their Influences those therefore that are of Contrary Qualities will hinder the Operation of the Other Lastly these Figures must needs be Superstitious and no whit Naturall seeing that the Figure of a Scorpion either Ingraved or Imbossed on a Stone hath not only the power to cure the stinging of a Scorpion It self but is able also to communicate This Power to Another Figure taken from it in a Piece of Clay as in that we have spoken of To the First I answer that a man may if he please grave Diverse Images according to the Diversity of the Signes that he would observe Such a one was that Talismanicall Stone of the Sr. de Bagarris which was seen in Paris by diverse Learned Men such a one also is one of those Silver Talismans that M. de Marescot Master of the Requests so much honoured me as to communicate unto me although I conceive it to have been made by some Superstitious person For besides the Table of Latine Cifers that you find there and some Chymical Characters there are also three Angelicall Characters like unto those that are found figured in a Book intituled Les Clavicules de Salomon which makes me suspect all the rest The Figure of a Woman which you see on the One Side is certainly meant for the Sign of Virgo and the three Hebrew Letters which are on the other side 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are the Abbreviatures of these three Entire words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 El hascem Echad that is to say word for word God This Name is one Mr. de Peyresc of whom I have formerly made mention a man that is most Exact and Skilfull in Matters of Antiquity hath among the many Rarities which his Closer affords very many of these Talismanicall Figures also which he could not have the opportunity of conveighing to me because that the Intercourse with Lions hath been broken off by reason of the Sicknesse I may possibly hereafter have the Opportunity to communicate them to the World But to return to the businesse in hand The Influences of many severall Stars may be communicated to one Sole Figure as the Vertue of many sundry Hearbs which proceedeth from the same Stars may be reduced into one Medicine This Comparison is used by Marsilius Ficinus who following the opinion of the Ancients saies Illa verò ex quamplurimis conflari pro arbitrio possunt Ut si centum Sclis Jovisque detes per centum plantas animalia similiaque sparsae fuerint componere simul haec centum tibi comperta possis in unam conficere formam in qua Solem fermè Jovemque totum jam videaris habere So that there is no great Necessity that the Figures of all the Constellations should be ingraved but only of That which you would have to Operate the most Effectually And though the Other Starres meet not with a Figure semblable to their Operations yet will they Operate notwithstanding for as much as they doe continually shed forth their Influences upon all things indifferently and do communicate their Vertue to the Gold or to the Stone though some more and other some lesse according to the diverse Aspects under which they were wrought To the Second Objection I answer in one word that it is all one whether it be the Twelve Constellations of the Zodiack or the Sun in them that sheds forth these Influences so that we be but assured by Experience that they come from such a part of the Heavens and that the Effect alwaies followes we are therefore alwaies to grave such a Figure as is Correspondent to this Effect whether it proceed from the Sun or from the other Stars And yet it is Manifest that it proceeds not Principally from the Sun seeing that the rest of the forty eight Constellations which are not in the Zodiack and through which the Sunne passes not at all do neverthelesle in some sort Operate also The Third Objection is as casily Answered as the Former forasmuch as those Constellations which are of a Contrary Nature to the Effect which we desire though they do Operate yet it is but Faintly and with Little Force for we use to observe the time either when they are not in our Hemisphere or if they be we then take them when their Aspect is weakest and when a Fortunate Star accompanies them The Last Objection is indeed the most Difficult of all the rest seeing that the Vertue which we find Imprinted in a Talisman seemes to surpasse the Power of Nature Neverthelesse we are able to make it appear that there is nothing Extraordinary in it by instancing in the Loadstone which having communicated it's Vertue to a Peice of Iron This Peice of Iron communicates it afterwards to Another in drawing it to it self and retaining it In like manner may a Talismanicall Figure communicate it's Vertue to Another Figure which shall have received Impression from It which shall afterwards have the power to work the same Effects only the Difference is we can give a Reason of this Later though not of the Former For the Talisman is as a Brick made very hot which is able to heat another Brick though not with so much force as the Fire does and the same is to be said of the Print of a Talisman in Clay which can never be so Powerfull in

Quale but in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Qomodo se res habet Isay c. 10. Certainly it would shew very strangely if when it is demanded Qualis est Imperator What manner of man is the Emperor it should be answered Bene se habet He is in very good health Neither is there any Language in the world that can beare this construction 6. Againe where Aristotle in the beginning of his Predicaments and elsewhere sayes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Interpreters generally render it though extreamly ill Ratio substantiae for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies Essentia so that they ought to have said Ratio Essentiae that is The reason of the Essence or The Definition which is the true and onely Reason of every thing and the Learned know that the substance onely of any thing is not defined but the Essence of it This Excellent Philosopher hath another manner of Phrase which we frequently meet with in his writings which is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is alwayes translated Quod quid erat esse but so Obscurely that besides that it is no very good Latine it is a translation that was never yet understood by any man It is therefore an intollerable Oversight that is here committed in the Greek Text in not taking this Verbe of the infinitive Mood especially where the Article is expressely added to it for a Noune substantive So that I appeal to all Learned men whether these Greek words ought not rather to be rendered thus Quid est Essentia for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is as much as Essentia and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Quid est And although that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies erat this manner of speaking is notwithstanding very Elegant to use the Preterimperfect Tense for the Present in like manner as in French we may use the Infinitive Mood with an Article instead of a substantive thus Ce que est l' Estre de la chose That which is the Essence of the Thing It is also a very considerable Error which is comitted in these two words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which are used by the Philosopher in the sixt of his Moralls for almost all our Moderne Philosophers confound them and because that each of them may signifie both Agere and Facere this Conclusion is drawn from thence namely Artes esse Practicas Notwithstanding that Aristotle teacheth us expressely that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used onely in discoursing of Morall Actions Lib 6. Moral of Vertues or Vices In the same chapter you may observe also another Error our Philosophers are fallen into who thinke that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies onely an Exterior sensible Work whereas Aristotle himselfe sayes that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is onely to do some Worke that hath an Externall End Neither is this Error lesse remarkeable 2. de Anim. that whereas he sayes 2. de Anima that the soule is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cicero and a great number of others have corrected it and read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is as much as to say that the soule is A Continuall motion which is False For the Soule is not this Continuall motion but onely The Perfection from whence this Motion proceeds and this is the meaning of the Word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 7. And now of late another new Error as great as any of the rest is sprung up from the misunderstanding of another Text of Aristotle and it is grounded on the Word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For whereas Aristotle 4. Met. c. 4. in the Cap. 4. lib. 4. Meteor sayes Humidum facillimè alieno termino terminari or is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there are some that conclude from hence that Fire is moist because it is Easily bounded by another Thing The discourse intitled Les Theses Curieuses published some yeares since by one that was a souldier of Provence in France and besides an Excellent Philosopher hath sufficiently confuted this Position We say therefore only here that which is most true namely that where Aristotle useth the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which Interpreters render Perfacilè it should be translated Naturaliter Now that Fire cannot Naturally be Terminated by Another thing is most certainly proved by the experience of Canons and other Fire-Engines for the Fire being shut up or Terminated by them either breaks them in pieces or is broken it selfe So true it is that one onely word mis-understood is oftentimes the cause of the deducing of most Absurd Consequences 8. Let us now returne backe againe to his Morals Mor. c. 4. et Isago c. de differentia where as in divers other places we meet with the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is usually translated Deus or Dij doing hereby no small Injury to Aristotle in making him seem guilty of Admitting a Composition in God But what man of sense is there that sees not that according to the meaning of this Knowing Genius of Nature the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 should be rendered Angeli or Spiritus or else Mentes or Intelligentiae And this is plain because that in his Physic lib. 1. and else-where hee expressely saies that the nature of God admits not of any Composition but that Angels indeed are compounded of a Spirit and a Coelestiall Body according to the Opinion of the Platonists or rather as the Peripateticks will have it Ex genere differentia which is most true Now whereas he saies in the Chapter de Differentia that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is compounded of Parts and that he is in the Predicament of Substance I leave it to any man to judge whether or no he speaks not there expressely of the Angels Out of this Errour have sprung two other which gave occasion to the Ancient Christians to condemne this Philosopher saying first that hee affirmed that God was Animal But they mistooke the place in Aristotle and instead of reading 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is to say Vivens they read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Animal The First of these two Appellations is most proper to God but the other is so farre from the Truth that it never entered so much as into the Thought of this Excellent Philosopher who utterly denied that there was any Composition in God as wee have already sayd especially that of Animal as you may see in the First of his Politickes Polit. 1. where he disdains all those that attribute to God the Form of a Man The Other Error proceeds from their not understanding the Force of the Greek word used by Aristotle when they say that Aristotle conceived that he had demonstrated the World to have been from all Eternity which is very far from the Truth For he affirmes Lib. 1. Prior. cap. 4. that to make a Proposition to be Demonstrative it is necessary that it be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is to say perse of it selfe Now in his

said before that when the Figure of a Scorpion for example being represented on a Stone findes in the place where it is any Nutriment or Humour agreeable to the Nature of a Living Scorpion it by little and little acquires Perfection and having at length drawn forth all that which was proper for a Scorpion it becomes a Living Scorpion Wee do also suppose that when this Venomous Creature or a Serpent Dog or any other Beast chanceth to bite any they leave an Impression of some Particular Quality behind as we see in those that are bitten by a Tarantuba who presently fall into a continuall Agitation not that they continually Daunce as the generall Talke is this Venomous Creature having this Quality that it is alwayes in continuall motion and though it be cut into many small pieces yet it will not leave stirring a long time after And so likewise Pomponacius and Campanella affirme that if a Mad Dog bite a Woman with child De Incaut De sens rer if there be not speedy Remedy used the Fruit of her Wombe will be formed in the shape of a Dog and it will afterwards come into the World with all the Liniaments of a Dog So true it is that if we should but inquire into the Effects of Nature and should be able to yeeld the reasons of them we would scorne all that we think we now know Now I say that the Figure of a Scorpion that is Naturally represented on a Stone is still endeavouring is own Perfection and where ever it meets with any such Qualities as are Proper to it selfe it attracts and draws them to it If therefore the Figure of a Scorpion be applied to a Wound made by a Scorpion it there findes the Impression of some certaine Quality made by a Scorpion which finding to be Proper and Agreeable to its own Nature it attracts and retaines with it selfe so that the Wound being thus delivered of these Qualities that envenomed it presently heales up and growes well again In a word the Stronger here prevailes against the Weaker so that in the Figure of a Scorpion which nature hath represented on a Stone there being greater Store found of the Qualities proper to this Creature then there is in the Wound which the Scorpion made those which are here are drawn forth by those other which are in the Stone as being the stronger and of greater Vertue Upon this Principle also it is that a Scorpion bruised to pieces and applied to the Wound cures it as doth also its Oyle The biting of the Serpent is also healed by the applying of its head beat in pieces or else by the Serpent it selfe reduced into Powder as Crollius and M. du Chesne S. de la Violette De sign Plant. En la Reformation de Theriaques affirme as likewise that of a Crocodile is cured by its Fat that of a Rat by its Flesh made into Powder that of a Dog by its Haire or Skinne the Venom of a Toad is cured by a certaine Stone that is found in its Head And if we should search after the Properties of other Living Creatures Toads-stone we should doubtlesse finde the same thing in all of them Upon this Principle also it is that if an Egge that is frozen be put into Cold Water it will be thawed in a very short space and Hands that are benummed with cold will presently become unbenummed if they be put into cold Water or into Snow-broth For the Greater Cold which is in the Water finding the Lesse which is in the Hands it draws in forth and swallows it up just as a small Candle is lost if it be placed neer a great Fire or a Red-hot Furnace But if the Cold that is in the Hands were greater then that in the Water and the Venom that is in the Wound made by a Scorpions Sting were more Powerfull then that of the Scorpions Figure applied to it wee should then see a clean Contrary Effect To go on then in our Answer to the Objection proposed I say thus We deny not but that there is a greater Correspondency betwixt two Reall Naturall drops of Blood and betwixt Two Living Scorpions then betwixt a Living one and a Painted Yea we rather on the contrary acknowledge that the great Analogy and Resemblance that there is betwixt them is the cause that Blood either broken into little pieces by stirring or freshly drawn and applied to a Wound stops the bleeding of it as Experience testifies if we may believe Crollius and the Oyle of Haires distilled keepes the Haire from falling off so Earth-wormes made into a Powder destroy those that are bred in Our Bodies and the Gravell of the Urine wee make is an excellent Medicine against the Stone and many other Properties there are observed to proceed from this Analogy or nearenesse of Resemblance But to returne to our Figures again 8. The Power of those that are found in Plants and their parts seemes to have some Affinity with that of the Figures in Stones seeing that they also Operate on the same things that they represent as for Example the Citrull Cowcumber which in some sort resembles the figure of a Man's Head is a very soveraigne remedy as Porta affirmes against the Diseases of the Head B. Porta in Phytog So the hearbs Argemon Seris and Belloculus all which represent the Figure of an Eye doe likewise cure the diseases of it Dentaria which hath the forme of Teeth cures the Tooth-ach Palma Christi and Ischaemon which grow in the shape of a Hand are cures for the Wounds of that Part as the hearbe Geranopodium is for those of the Feet because it beares the Resemblance of them Crollius proceeds more Methodically in reckoning up the wonderfull effects of this Resemblance betwixt the severall sorts of Plants and the parts of Man's body and the Order he observes is this The Head saith He is represented by the Root of Squils which is of the same figure and therefore also it is properly applied in the diseases of the Head The Haire is represented by that Hairy Mosse which growes upon the Oakes and is called Pili Quercini and by Thistle-downe the Juyce whereof being distilled makes the haire to grow The Eares by the hearb Asarum or Asarabacca which is excellent against Deafenesse The Eyes Hist Plant. c. 137. by the flowre of the hearbe Potentilla a word saith Fuchsius unknowne to the Ancients and which is called with us Wild Tansie the water whereof is of singular vertue for the Sight The Nose by Water-Mints the water whereof recovers the Smell when it is lost The Teeth by the hearb Dentaria which causeth the Tooth-ach to cease The Hands by the Root of Hermodactil which is good against Chops in the hands The Heart by the Citron and the hearbe called Alleluja which is very soveraigne for it The Lungs by the hearbe Lungwort The Liver by Hepatica or Liver-wort which is of good use in the Diseases of

the Liver You may see all the Other Simples in the same Author that represent the rest of the Parts of Man's body as the Breasts Ventride Navell Spleen Entrals Bladder Rheins Privy parts Matrix Backbone Flesh Bones Nerves Pores Veines and even as far as the Privities as the Phallus Hollandica which is particularly described by Adaianus Junius 9. And here it may be Objected that the greatest part of these plants though they be reduced into Ashes yet do they not faile to worke the same Effects and to have the same Quality that they had before and that therefore this Power is to be attributed to the Nature of the Plant and not at all to the Figure which it now no longer retaines when it is once reduced into Powder I answer that though they be chopt in pieces brayed in a Mortar and even burnt to Ashes yet do they neverthelesse retaine by a certaine Secret and wonderfull Power of Nature both in the Juyce and in the Ashes the selfe same Forme and Figure that they had before and though it be not there Visible yet it may by Art be drawne forth and made Visible to the Eye by an Artist This perhaps will seem a Ridiculous story to those who reade only the Titles of Bookes but those that please may see this Truth confirmed if they but have recourse to the Workes of M. du Chesne S. de la Violette one of the best Chymists that our Age hath produced who affirmes that himselfe saw an Excellent Polish Physician of Cracovia who kept in Glasses the Ashes of almost all the Hearbs that are knowne so that when any one out of Curiosity had a desire to see any of them as for example a Rose in one of his Glasses he tooke That where the Ashes of a Rose were preserved and holding it over a lighted Candle so soone as ever it began to feele the Heat you should presently see the Ashes begin to Move which afterwards rising up and dispersing themselves about the Glasse you should immediately observe a kind of little Dark Cloud which dividing it selfe into many parts it came at length to represent a Rose but so Faire so Fresh and so Perfect a one that you would have thought it to have been as Substantial as Odoriferous a Rose as any growes on the Rose-tree This Learned Gentleman sayes that Himselfe hath often tryed to do the like but not finding the successe to answer all the Industry hee could use Fortune at length gave him a sight of this Prodigy For as he was one day practising with M. de Luynes called otherwise De Fomentieres Counseller to the Parliament to see the Curiosity of diverse Experiments having extracted the Salt of certaine Nettles burnt to Ashes and set the Lye abroad all night in a winter Evening in the Morning he found it all Frozen but with this Wonder attending it that the Nettles themselves with their Forme and Figure were so Lively and so perfectly represented on the Ice that the Living Nettles were not more This Gentleman being as it were ravished at the sight sent for the said Counseller to be a Witnesse of this Secret the Rarity whereof he exprest in these Verses Secret dont on Comprend que quoy que le corps meure Les Formes font pourtant aux cendres leur demeure In English thus This Secret proves that though the Body die The Forme doth Still within it's Ashes lie But now this Secret is not so Rare for M. de Claves one of the most Excellent Chymists of our Times shewes the Experient every day 10. From hence we may draw this Conclusion that the Ghosts of Dead Men which are often seen to appeare in Church-yards are Naturall Effects being only the Formes of the Bodies which are buried in those places or their Outward shapes or Figures and not the Souls of those Men or any such like Apparition caused by Evill Spirits as the Common Opinion is The Ancients thought that these Ghosts were the Good and Evill Genij which attended alwaies upon Armies but they are to be excused seeing they knew not how to give any other reason of these Apparitions it being most Certain that in Armies where by reason of their great numbers many die you shall see some such Ghosts very often especially after a Battell which are as we have said only the Figures of the Bodies excited and raised up partly by an Internall Heat either of the Body or of the Earth or else by some Externall one as that of the Sun or of the Multitudes of the Living or by the Violent Noise or Heat of great Guns which puts the Aire into a Heat In Cribr I have elsewhere handled the Curious History of Spirits wherein I have propounded these following Questions Cabal touching these Ghosts namely Whether or no we may by These explaine all the Visions that are mentioned by Writers Whether those Wonderfull Effects which we attribute to Demons or Spirits may proceed from these Figures or not And then Whether they have any Power at all or not And if so Whence they have it And if it be granted they have any Whether they have greater Power then the Dead Body it selfe whence they proceed Or Whether the Dead Body is of more Power then when 't was Living Tom. 2. lib. 4. de caus morber invisib as Paracelsus is of Opinion who saies that Mummie hath in it all the Vertue of Plants Stones c. And that it hath an Occult Magnetique Vertue which draws Men to the Sepulchers of those whom they account to have been Holy men where by the Vertue of the same Mummie there are those Effects wrought which we call Miracles which are observed saith he to be much more Frequent in the Summer then in any other Season of the Year by reason of the Heat of the Sun which awakens and excites the Humour that is in the Mummie But these are meere Fooleries which we there refute by such Principles as the Rabbins have drawn from the Secrets of this so Famous and Renowned Mummie After those other Questions these follow namely Whether or no these Wonderfull Formes which proceed from the Bloud the Bones or the Ashes of Dead Bodies may serve for an Undeniable Argument of the Resurrection a thing unknown to most of the Philosophers Whether after they are Raised up they can in any thing be serviceable unto us And Whether by their Meanes we may be Naturally able to attaine to the Knowledge of diverse Secrets which are Unknowne to Us Diverse other like Questions are there proposed and discussed plainly and thoroughly as I shall let the World see in a short time In the meane while we may safely account the Objection before proposed to be Invalid and of no Force seeing that though the Body be reduced into Ashes yet neverthelesse the Figure is not thereby destroyed 11. And this peradventure is the Reason why it oftentimes raineth Frogs for the Sun drawing up Vapours

either by a Corporeall or by a Virtuall Touching only I shall not here produce the Miraculous Operation of the Weapon-salve which cures a Wound at a hundred Leagues distance if it be but applied to the Weapon that made it and that you dresse it as you would doe the Wounded Person Tract de Vngu Armar De Vng Magnet as it is proved by Rhodolphus Gochlenius and Baptista Helmontius If I should have made use of this Example I should never have beene quiet from having it throwne in my Teeth that the Operation of this Magneticall Unguent is Superstitious and Diabolicall This is the whole Burden of the Ignorant Rabble who impute what ever they find to carry Wonder with it to the Operation of Evill Spirits and yet I have been assured by M. Loysel Physician to the late King of France that this very Operation was Naturall and that Himselfe had made use of it with Good Saccesse and on a very Good Man Now if Gulielmus Parisiensis deny that the Operation of a Talismanicall Image which is buried under ground can be Naturall because that it is kept in by the Earth which covers it hee may as well conclude that the Operation of a Needle touched with a Loadstone is also Diabolicall seeing that although it be a hundred fathoms deep within the Earth yet will it always turne it self towards the Pole This Comparison is so much the more Pressing because that the most of the Learned believe that this Vertue of the Load-stone is communicated unto it by that part of the Heavens which the Needle points to So True it is that there is nothing more Powerfull then the Influences of the Stars when they have once made an Impression upon things here below 7. The Sixt Objection strikes at the Power which we have attributed to Resemblance for there is not any where saith Guliel Parisiensis a nearer Tye and Correspondence then in the Love of a Mother and her Child and yet if a Mother drowne her selfe the Child will not presently do so too and so he concludes Quanto minus igitur in tam diversis ut sunt Imago Imaginatum nulla ligatura inter ea erit quae cogat ut quod patitur Imago patiatur et Imaginatum I know very well that this Author makes use of this Argument against Nectanabo but seeing that he brings it also against Talismanicall Images I answere that these Images as wee have already said have no Power at all over our Wils Now to Drown Ones Selfe or Not to Drown ones Selfe is an Action which depends wholly upon the Will But if a Child resemble the Mother as well in the Lineaments of the Face as in the Actions of the Soul there is no doubt but that this Resemblance may have very much power both as well on the Passions of the Minde as on those of the Body which proceed from within as it is often observed And even in Our dayes We have heard of two young Children which were Brothers at Riez an Episcopall City in Provence in France who by reason of their being so perfecty Like One Another if One of them were sicke the Other was so too as for example if One began to have a Pain in the Head the Other would presently feele it If One of them were asleep or sad the other could not hold up his head or be merry and so of the rest as I have been assured by M. Poitevin a very honest man and a Native of the same city 8. The Seventh Objection brought by the same Guliel Parisiensis Gerson is That if at any time these Talismanicall Stones have been known to cure the bitings of Serpents and the stinging of Scorpions this Effect proceeded not at all from the Stars but from some secret Properties in the Stone whereon the Figure of a Scorpion or Serpent was graved This Objection is answered in two words I say then that we have already proved that the Stars have power to communicate this Vertue to the Stone and also that it is not at all Naturall to it and proceeding from Its Own proper Vertue because that before it was Figured and prepared under certain Gonstellations it had no such Vertue at all And indeed to what end should a man take so much paines in graving and preparing it under diverse Aspects of the Stars if it had as much Vertue before To what purpose also should the Inhabitants of the Country of Hamptz in Turkie trouble themselves to take the Impression of a Scorpion that is figured upon a Stone in a certain Tower in a piece of Potters Clay if so be the Clay it selfe had the same Vertue before We say therefore that it had not Any Vertue before Proper for such an Operation and that this Vertue was communicated unto It by the Stone in the Tower and to the Stone by the Starres I shall not here examine the Arguments of Gul. Parisiensis which are to be seen under the Title of the 56. Page which is Quòd omnia ista quae fiunt per Imagines malignissimè fiant because that in this Chapter he treats only of Speaking Images or Statues such as was that Speaking Image of a Man which is falsly said to have been made by Albertus Magnus But the Images we speak of are quite Another Thing as is also their Power So that there is nothing wanting now to the full Vindication of them from Falshood and all other Calumnies save only to answer the Eighth Objection brought both by Gerson and Guliel Parisiensis also 9. And it is This which seemes to be the most powerfull of all the rest If so be the Stars are the cause of these Operations why then say they should not their Vertue descend rather upon the Living Scorpion then upon it's Image Quomodo saies the Later of these non potiùs hujusmodi virtus descendit super ipsum Scorpionem vivum If we but call to mind what hath been before delivered we shall find it no hard matter to answer this Objection For we confesse that the Living Scorpion is not at all Exempted from this Celestiall Vertue seeing that if It be applied to the Wound It cureth it as well as It 's Talismanicall Image so doth the Crocodile the Rat the Toad the Dog and the Viper also And if in all the rest of Living Creatures we find not the same Effect it is rather for want of searching after it then any Defect in Nature seeing that those that are most skilled in the Wonderfull Works of God do certainly assure us that where-ever any Disease is found There also is the Remedy to be had And who would ever have thought that the Gravell which is found in Urine should serve for a Remedy against the Stone and a world of other the like Secrets there are which are daily brought to Light But it may here be demanded Why then should not the Stars communicate the Vertue of driving away Scorpions as well to