s [ Pobierz całość w formacie PDF ]

powers in nature into publique [public] view, so coupling inferior things as allurements to
the gifts of superiour things, that by their mutuall application, that from thence arise
wonderfull miracles, not so much by art as by nature, to which art becomes an assistant
whilest it works these things. For Magicians, as the most curious searchers of nature,
making use of those things which are prepared by nature, by applying active things to
passive, produce oftentimes effects before the time ordained by nature, which the vulgar
think are miracles, which indeed are naturall works, the prevention of the time only
coming betwixt: as if any one should produce Roses in the moneth [month] of March, and
ripe Grapes, or sowed Beans, or make Parsly [parsley] to grow into a perfect plant within
few hours, nay, and cause greater things, as clouds, rains, thunders, and animals of divers
kinds, and very many taansmutions of things, many of which sort Roger Racon boasted
that he did do by meer [mere] naturall Magick. Of the works thereof wrote Zoroastes
[Zoroaster], Hermes, Eranthes King of Arabia, Zacharias the Babylonian, Joseph the
Hebrew, Bocus, Aaron, Zenotenus, Kiramides, Almadal, Thetel, Alchindus, Abel,
Ptolomy, Geber, Zahel, Nazabarub, Thebith, Berith, Solomon, Astaphon, Hipparchus,
Alcmeon, Apollonius, Triphon, and many others, many of whose works are yet entire, and
many fragments are yet extant, and have come into my hands. Some modern men have
also wrote of naturall Magick, but they but a few things, as Albertus, Arnoldus de villa
nova, Raimundus Lullie, Bacon, and Apponus, [i.e. Peter de Abano] and the Author of the
book to Alfonsus, set forth under the name of Picatrix, who also together with naturall
Magick, mixeth much superstition, which indeed the rest have done.
Of Mathematicall Magick.
There are moreover other most witty emulators of nature and most bold inquisitors,
which promise they can by the influences of the heavens, obtained without naturall
vertues, but only by Mathematicall learming, produce works like to those of nature, as
walking, or talking bodies, which have not animall vertues: such was the wooden dove of
Archita, which did flie [fly], and the statue of Mercury which did speak; and the brazen
head made by Albertus Magnus, which they say did speak. Boetius a man of a great wit
and much learning, excelled in these things, to whom Cassiodorus writing concerning
such like things, saith, to thee it is appointed to know hard things, and shew miracles: by
the ingenuity of thy art metals speak, Diomedes in brass trumpets, the brazen Serpent
hisseth, birds are feigned, and those which know no proper sound, are heard sending forth
sweet melody, we relate small things of him, who hath power to imitate the heavens;
concerning these arts I think that is spoken which we read in Plato in the eleventh book
of Laws. There is an art given to mortall men, by which they should generate certain
latter things, not partaking of truth or divinity, but should deduce certain representations
of affinity with them: and thus far have Magicians gone, being men most bold to do all
things, especially that old strong Serpent, the promiser of all Sciences favoring them, that
they like apes endeavour to emulate God, and nature.
Of Enchanting Magick.
There is moreover a kind of naturall Magick, which they call bewitching, medicinary,
which is done by cups, love-potions, and divers medicaments of Sorcerers: Of which sort
Democritus is said to make some, whereby good, happy, and fortunate sons may be
begotten: and another whereby we may rightly understand the voyces [voices] of birds, as
Philostratus and Porphyrie [Porphyry] relate of Apollonius. Virgil also speaking of
certain Pontick herbs, saith,
I many times, with these have Moeris spide [spied],
Chang'd to a wolf, and in the woods to bide:
From sepulchres would souls departed charm,
And corn bear standing fom anothers farm.
And Pliny relates that a certain man, Demarchus Parrhasitus, in a sacrifice which the
Arcades made by a humane sacrifice to Jupiter Lyceus, tasted of the entrals [entrails] of a
boy that was sacrificed, and turned himself into a wolfe, by reason of which changing of
men into a wolf [werewolf, lycanthropy], Austin [Augustine] thinks that the name was
put upon Pan Lyceus, and Jupiter Lyceus. The same Austin relates, that whilest he was in
Italy, there were certain women Magicians like Circe, who by giving cheese to travellers
turned them into cattle; and when they had carried what burdens they pleased, restored
them into men again; and that the same happened to a certain Father called Prestantine.
But least any one should think these things to be but foolish toyes, and things impossible, [ Pobierz całość w formacie PDF ]