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BOOK ONE
CONTAINS NATURAL MAGIC

Chapter first
PLAN OF ALL WORK
There are three types of worlds, namely, elementary, celestial and intellectual. Every lower world is governed by his superior and receives his influence. The archetype and Supreme Creator communicates the properties of his omnipotence, revealing himself to us in angels, heavens, stars, elements, animals, plants, metals, stones, creating all these things for us to use. That is why magicians, not without reason, believe that we can naturally penetrate (cognize) along the same steps and through each of these worlds to the world of the Archetype itself - the Producer of all things, which is the root cause on which things depend and occur. We can use not only those properties that are inherent in the noblest things, but in addition we can also attract new ones. We do this when we try to discover the properties of the elemental world through medicine and natural philosophy, using various mixtures of natural things. They learn celestial properties through the rays and influence of the celestial world, following the rules and discipline of astrologers and mathematicians. Finally, they strengthen and confirm all these things by certain holy religious ceremonies and the power of various spirits.
I will try in three books to explain the order, the manner that needs to be used in all these things: the first contains natural magic; the second - heavenly and the third - ceremonial. But I do not know whether they can forgive a mind as limited as mine and a man who had almost no literature for undertaking with such courage a task so difficult and so dark. I do not assert that faith will not add anything to what I have said and will say hereafter, and that all this will be approved by the church or assembly of the Faithful.

Chapter two
WHAT IS MAGIC?
WHAT ARE ITS PARTS AND WHAT SHOULD BE ONE WHO DOES IT?
Magic is a possibility that has very great power, is full of sublime secrets and contains deepest knowledge things most secret: their natures, their powers, their qualities, their actions, their differences and their relationships, whereby it produces its wonderful effects by combining and applying various properties beings higher and lower; this is true science, the most sublime and most mysterious philosophy. In a word - perfection and accomplishment of all natural sciences, because all correct philosophy is divided into physics, mathematics and theology. Physics teaches us the nature of things that exist in the world, their causes, their times, the differences of places, their properties and their states, and accurately finds their parts and everything that serves to improve them, according to these verses:
"What are the elements that make up natural things? What is the effect of the heat of the Earth and Air and how does it occur? Where do the heavens come from? Why do sea tides and rainbows various colors? What gives clouds the ability to cause thunderclaps, or where does lightning come from when it falls through the air? What is the mysterious reason that makes us see flashes in the night and comets, and what is the hidden power that makes the earth tremble? Why do gold and iron deposits occur, and this is the hidden property of the secrets of nature?
Physics, which is the speculative science of natural things, contains and includes all three things and everything that Virgil says besides this in his verses:
"Where do they come from? different kinds people and animals, as well as Rain and Fire? Where do earthquakes come from and why does the sea rise and flood, despite the obstacles it may encounter and then retreat to its center? What gives us the opportunity to know herbs, the courage and fury of wild animals, all the different types of fruits, stones and reptiles?
As for mathematics, it obviously gives us the ability to understand nature, extended in three dimensions, and gives us an understanding of the movement and course of the celestial bodies, following these verses:
“It allows us to know how fast the stars move: what makes the moon darken and what makes us lose the light of the sun.” And this is what Virgil says: “Why the sun is directed by twelve world signs, divided into certain parts; you need to see the paths of the sky and stars, the ecliptic of the sun and moon, the Pleiades, the Hyades and the two Ursae; why the sun sets so early in winter, and where the nights come from so long ?"
Everyone learns this thanks to mathematics, because “with mathematical thinking you can predict various changes in time, know the sowing season, when you need to better open navigation, or dig up trees in the forests.”
Theology teaches us what God is, what angels, spirits, demons, soul, thought, religion, sacraments, ceremonies, temples, holidays are; it talks about faith, about miracles, about the properties of words and figures, about secret operations and mysterious signs and, as Apuleius says, it teaches us the rules of ceremonies that religion requires, permits or prohibits. In order to conclude in a few words, Magic, the only one, includes these three types of so powerful sciences in its miracles, connects them together and puts them into practice.
In this sense, the ancients revered her as the most exalted and most worthy of their worship.
It was used by the most famous authors, the main ones being Zamolxis and Zoroaster, who stand out so much that many of the inventors of this science: Abbaris, Hyperboreas, Damzheron, Eudoxus, Hermippus followed in their footsteps, and other famous authors, like Trismegistus Mercury, Porphyry, Iamblichus, Plotinus, Apollonius of Tyana and Osphaneus wrote very well about this science. Moreover, Pythagoras, Empedocles, Democritus, Plato and many of the most important philosophers made long journeys to study it and, when they returned, emphasized their respect for it and kept it in big secret. It is known that Pythagoras and Plato traveled to the sanctuaries of Memphis to study it, and that they traveled through almost all of Syria, all of Egypt, Judea, and the schools of the Chaldeans, so as not to be ignorant of the great and mysterious principles of magic, and in order to master this divine science.
Therefore, it is necessary that those who want to try to study this science should have a perfect mastery of physics, which explains the qualities of things, and in which the secret properties of any being are found; so that they know well the mathematics that studies the stars, their aspects and their types, because the property and ability of any thing depends on them, and that they listen well to theology, thanks to which they know the immaterial substances that distribute and control things, in order to be able to understand Magic, because There can be no perfect work of magic, nor even real magic, which does not contain all three of these powers.

Chapter Three
ABOUT THE FOUR ELEMENTS, THEIR QUALITIES, COMPOSITION AND MIXTURE
There are four elements which constitute the chief foundations of all corporeal things: Fire, Water, Earth and Air, from which all things were formed, not by means of gathering together, but by transmutation and union, and to which they return when dissolved. So, there are no sensible elements that are pure, but they are more or less mixed and capable of transformation into each other, so that earth, turning into mud and dissolving, changes into water, and coarsening and thickening, it changes into earth. and then, evaporating, thanks to the heat, it changes into air, and this air, being very heated, changes into earth, or into stone.
Plato believes that the earth is completely transmutable, and that the other elements are transmutable in it and mutually into each other. The earth, however, is separated from the finer elements without transmutation, but when dissolved or mixed with that which causes it to be dissolved, it assumes its original form.
So, each element has two specific qualities, of which the first is inherent in it and inseparable from it, and the other, as an average between the two, approaches the next element; so fire is warm and dry, earth is dry and cold, water is cold and wet, air is wet and warm; and by virtue of two opposite qualities the elements contradict each other, like fire and water, earth and air.
The elements have yet another kind of opposition to each other; so some of them are weighty, like earth and water, while others are light, like air and fire; This is why the Stoics call the former passive and the latter active. Moreover, Plato himself, following a new distinction, gives three qualities to each element, recognizing in fire light or penetration, rarefaction and mobility. And near the earth there is darkness, density, density and immobility. But other elements occupy these qualities in them, so that air takes two qualities from fire - rarefaction and mobility, and one from earth, namely darkness; in contrast, water takes two qualities from earth - darkness and density, and one from fire, namely mobility; but fire is twice as rarefied as air, three times more mobile and four times more active; air is twice as active as water, three times more rarefied and four times more mobile. Then - water is twice as active as earth, three times more rarefied and four times more mobile.
Thus, fire is in the same relationship with air as air is with water, and water is with earth, and mutually - earth with water, water with air, and, finally, air with fire. And these are the principles and beginning of all bodies, their composition, their properties and their wonderful actions. Thus, once one knows the properties of the elements and their mixtures, he can easily operate with wonderful and wonderful things and practice natural magic to perfection.

Chapter Four
ABOUT THREE DIFFERENT WAYS OF CONSIDERING ELEMENTS
So, there are four elements that we talked about and about which you need to have complete knowledge in order to operate any of them in magic. Each of these elements has three different qualities, making twelve with the number four, and passing through the number seven to the number ten, they reach this highest unit, on which all wonderful qualities and actions depend.
The elements of the first order are those which are pure, not at all complex, not subject to change or any mixture, not subject to corruption and not at all from them, but thanks to them all the qualities of natural things are turned to action. Their qualities cannot be explained, because... they can do everything in all beings; and one who does not know them cannot come to operate with any miraculous effects.
The elements of the second order are composite, various and impure, but they can, however, be brought through art to their pure simplicity, which, once acquired, is a faculty that gives perfection to everything in all things, even in the operations of nature the most secret; and this is the foundation of all natural magic.
Elements of the third order are not elements in principle and in themselves, but composed of different ones, having many kinds of qualities, and can mutually change one into another; they are an infallible means, and therefore they are called the middle nature, or the soul of the middle nature. There are few people who have heard of their deep secrets. The perfection of any effect through certain orders, certain numbers and degrees depends on them. They are wonderful in all natural, celestial and super-heavenly things and are full of secrets with which they operate in natural and divine magic. Thanks to them, bindings, dissolutions and transmutations of all things are carried out, and knowledge and prediction of the future are achieved through the invocation of virtuous spirits and the extermination of demons.
No one, however, should imagine that he can do anything in the secret sciences of magic and nature without these three kinds of elements and without good knowledge their. But whoever learns to bring their nature, quality and power into number, degree and order, he will achieve without difficulty a perfect knowledge of natural and celestial secrets.

Chapter Five
ABOUT THE MIRACULOUS NATURE OF FIRE AND EARTH
For operations with all kinds of miraculous effects, Hermes says that fire and earth are sufficient: one is passive, the other is active. Fire, says Dionysius, manifests itself clearly in all things, and being removed, it gives light to all things and, nevertheless, it is in its entirety hidden and hateful when it exists by itself without mixture with the matter on which it manifests your action. He is huge and invisible, possessing himself in his actions, mobile, communicating in some way with everything that approaches him; it renews strength and preserves nature, it remains incomprehensible thanks to the various flashes that surround it and with which it is covered; it is bright, divisible, rising and carrying itself upward with its tips, rising without any decline, always moving, it comprehends other elements, being incomprehensible, needing only the growth of itself and manifesting its greatness on the objects with which it communicates; he is active, powerful, present invisibly in all things, he wants to be invisible, suddenly reducing matter, as if in accordance with the natural order; intangible, non-decreasing, although generously communicated on any occasion.
Fire, says Pliny, is a part of natural things, which is huge and infinitely active, and about which it is difficult to say more: either it is abundant in production or powerful in destruction. There is fire special kind, penetrating everywhere, as the Pythagoreans say, expanding upward to the sky, illuminating, but reducing the darkness below, and killing, retaining in the center a part of each of these properties. Fire, the only one, acts differently in its connections and is distributed differently in different things, as Cleanthes said in Cicero. The fire that we use is the fire that is in all beings; it is in the stones, because with a blow of steel they force him out of there; in the ground that smokes when it is dug up; in water, because it heats springs and wells; in the air, which we often see heated. Finally, all animals and everything that has life, and plants, feed on heat, and everything that lives lives only by fire, which it contains within itself.
The properties of the fire below are ardor, which consumes everything and darkness, which makes everything sterile: but the heavenly and light fire drives away the spirits of darkness, which is what our fire also does, having similarity and access to this higher light, which says: “I am the light the world, which is the true fire, the father of light,” from which we received all good things, which is poured out with the brilliance of its fire and which is communicated primarily by the sun and heavenly bodies, pouring its ability and properties, thanks to the mediating instruments, into our fire. Just as the spirits of darkness are stronger in darkness, so the spirits of good, who are the Angels of light, become stronger not only thanks to the divine, solar and heavenly light, but also thanks to the fire that we have. For these reasons the first writers of religions and ceremonies acted only after the candles had been lighted (which is why Pythagoras says that one should not speak of God at all without having light); and that's why they wanted candles and fire to be kept near dead bodies to drive away evil spirits; and they maintained that they could only be removed and forced to retreat into the earth by mysterious ceremonies. And the Almighty himself wanted Old Testament so that all the sacrifices that are made to Him are transferred to him through the fire, which he would burn all the time on the altar; The Vestals of the Romans usually did the same; they preserved it and watched over it constantly.
But the base and foundation of all elements is earth, because... she is the object, cause and recipient of all rays and all heavenly influences. It contains the seeds of all things and contains all seminal properties, therefore it is called vegetative and mineral, because. Having become fertile, thanks to the other elements and the heavens, she is able to give birth to all things. She is receptive and fertile with all the powers of fertility, and as the first mother is able to quickly multiply and give endless birth and endless growth of all things - so she is the center, foundation and mother of everything. Even if you deprive it of its natural secrets, purify it and refine it, as soon as it is a little freshened or exposed to the air, it immediately becomes fertile and fertile through the properties of the celestial bodies and of itself produces plants, worms, animals, stones and metals. It contains very powerful secrets, being purified by fire, which forces it to return to its ancient simplicity and purity. She is the first matter of our creation and the true medicine of our restoration and conservation.

Chapter Six
ABOUT THE WONDERFUL NATURE OF WATER, AIR AND WINDS
The other two elements, namely water and air, are no less powerful, and nature does not cease to produce wonderful effects thanks to them, because... water is so absolutely necessary that no animal can live without it, no grass or plant can produce unless water moistens it; the seminal properties of all things are in it, beginning with animals, whose seed is obviously watery. Although their seeds are earthy, if they are not irrigated with water, they will not be able to germinate: let this happen by absorbing the moisture of the earth, dew or rain, or from water that is specially watered. So Moses described earth and water as the only ones capable of producing a living soul. But he attributed to water double production, namely, fish and birds that fly in the air above the earth. Scripture also notes that water participates in the production and origin of the earth, saying why trees and plants did not grow. This is because God has not yet rained on the earth. The power of this element is so great that it is impossible to be spiritually reborn without water, as Jesus Christ himself testified to this. In religion, its effects are also very great in redemption and purification and it is no less necessary than fire, it is useful for a whole infinity of things, and it is used in various ways, and thanks to it everything that is in nature lives, having the power to give birth, nourish, grow and increase all the things we see in the world. Therefore, Thales of Miletus and Hesiod made it the principle of all things and called it the most ancient and most powerful of all elements, because it commands others. As Pliny says, water absorbs the earth, extinguishes the fire, rises into the air and, reaching the clouds, becomes the mistress of the sky, and falling from there, it feeds everything that the earth produces. Pliny and many other historians describe an endless number of miracles from water. Ovid also mentions its power and miraculous properties when he says: “Why does it happen that the water of the stream of Ammon is icy during the day, but warm in the morning and evening? They say that the waters of the Afomas, approaching, throw fire on the firewood when the moon is no longer visible There is a stream that makes the insides hard as stone when one drinks its water, and which gives a marble-like hardness to things that touch it. There are waters on the banks of the Crufhiens among the Sybarians that make hair the color of ambergris and gold and, what is most amazing, when they are drunk, they can change not only the body, but even the mind. Who has not heard of the waters of Sulmas and the lakes of Ethiopia? If anyone drinks from them, he becomes furious or falls into a sudden slumber. If anyone has drunk water from the spring of Klinor, has an aversion to wine and does not want to drink anything except clean water. But the Lyncesta stream has a completely different effect, because... if someone drank a little wine, he staggers more than if someone drank a lot of wine, even pure wine. In Arcadia there is a lake, which the ancients called Feney, with the water of which you need to be careful, because... if they drink it at night, it causes pain, but if they drink it during the day, it does not cause any pain." In addition, Josephus reports the remarkable nature of one stream between Arce and Raran, cities of Syria, which overflows their banks on Sundays and dries up on the other six days of the week, apparently because the springs close, and then return to their previous abundance of water on the seventh day, thanks to the secret influences of nature; this is why the inhabitants of this area gave it the name “river of the Sabbath”, because the Jews celebrate the seventh day of the week. And Scripture gives a mention of a pool in Jerusalem, in which the first person who descends into it, after the Angel muddies the water, will be cured of any kind of illness. There is also a description that in Ionia, near the village of Heraclea, on the banks of the Cithaeron River, there was a spring dedicated to the nymphs. , from which every sick person who plunged into it came out completely healthy. Pausanias says that in Mount Lyceum in Arcadia there is a spring called Agria, where the priest of Jupiter went after the sacrifice, holding in his hand an oak branch, which he dipped into the water of the source during the time. severe drought, and while he was pouring water, evaporation came out of there, rising into the air, forming clouds that covered the entire sky and then turned into heavy rain that watered the entire earth. Among many other authors, Rufus, a physician from Ephesus, writes wonderfully about the wonders of water in fascinating ways.
It remains for me to say about air: - the vital spirit that penetrates into all beings, making them tenacious and alive, connecting, setting in motion and filling everything. That is why the Jewish scholars do not place it among the elements at all, but consider it as the mediator and connection of various beings; and as a spirit that strengthens all the impulses of nature, because he is the first to receive all the influence of the celestial bodies and communicate them to each of the other elements and mixtures; he receives from them and holds, like a divine mirror, the imprints of all things, both natural and Divine, as well as words and speech, and carries them with him as it enters the bodies of men and animals, furnishing them with the materials of dreams, precognition, and other miracles.
Therefore, as they say, those who pass by the place where a person was killed or a freshly buried body is located experience fears and fright, because... the air in such places is full of pictures of this murder, with which passers-by also come into contact, because... the air fills them with the same pictures and excites them, which is why fear is formed, because... everything that acts quickly and creates a subtle impression excites nature. This is why many philosophers have believed that air is the cause of dreams and other impressions of the soul, thanks to the distribution of pictures or likenesses that emanate from objects and words, which pass in masses through the air until they reach the senses or, ultimately, the imagination and soul of the one who who perceives them. Having first been perceived by the skin, which prepared it for perception, although the types of things are carried by their own nature or of themselves to the feelings of people and animals, they, nevertheless, can acquire some imprints from the sky when they are in the air, and their various subjects are felt alone more , others less, following their predisposition at the moment of presenting the pictures of the imagination. And thus, a person can naturally and without any superstition, without the help of any spirit, communicate in thought with another person, somewhat distant, because they will exist for at least 24 hours, although the exact time cannot be specified. This thing I observed and did was Abbot Trithemius. Plotinus proves to us and also teaches us the way in which spiritual things, like physical things, produce certain pictures (views) due to the influence of bodies on bodies; they strengthen in the air, appear and appear to our vision and other senses thanks to light. How we see movement when the midday wind blows, how the air condenses into small clouds, in which very distant castles, mountains, horses, people and other things are reflected as in a mirror, which, as the clouds pass further, dissipate; and, as Aristotle showed in On Meteors, a rainbow is formed in an air cloud as in a mirror. And Albert says that images of bodies can easily be formed in air that is moist, in the same way as images of things in mirrors. And Aristotle says that with one person, due to poor eyesight, it happened that the nearby air served as a mirror for him and the area he was surveying was reflected in this mirror in such a way that he could not figure it out and believed that his shadow was walking in front of him, seeing his head walking in the direction he was going. In the same way, all kinds of very distant pictures in the air are obtained, which they want to achieve with the help of certain mirrors, so that the ignorant, standing apart from them, believe that they see the figures of demons and spirits, although the latter are only a similar picture, devoid of all life. It is known that in dark place where there is a small hole that can be punched to allow the rays of the sun to enter, placing white paper or a smooth mirror to this hole, they see on this paper everything that the sun illuminates and what is happening outside.
There is an even more wonderful miracle when someone, having painted portraits or a few words, exhibits them at night in a certain way in good weather during the full moon, and someone else, informed about this, can see them and read in the circle or circle of the moon pictures that rise and multiply in the air; it is very useful to report news from besieged cities and places. This is a secret that Pythagoras formerly practiced and which even today several people know, as far as I know. So all these things and a large number of others, more significant, are based on the nature of air, and their principles are derived from mathematics and optics, and these types are reflected in the sight in the same way as sound is reflected through echo.
But there are also other, more specific secrets, thanks to which a person can hear what another is saying, even in the ear or secretly, or in some special way to another person. Winds still arise from the air, which is widely agitated and excited air.
There are four main winds that blow from the four cardinal directions; namely, Noth, from the south, Boreas from the north, Zephyr from the west, and Apoleot or Erus from the east, of which it is thus said in these two verses of Ponatanus:
"Noth is the south wind, foggy and humid, which St. Jerome calls rain-making."
Ovid describes him as follows: “The wind Noth flies on wet wings, covering his face with terrible darkness, like tar; his heavy beard throws water down his white hair; the clouds stop on his forehead; his wings and chest are disgusting with water.”
But Boreas, in contrast to Not, is the wind of the North, strong and noisy, it drives away the clouds, returning peace to the air, and freezes the water. Ovid makes him speak about himself like this: “I have the power to drive and shake sad clouds and subject them to my orders. I overturn trees, I make solid vapors, and I send them to the ground in hail; I am still the same when I meet others the winds under the vault of heaven (since there is my fullness), I descend with such force that the air that I meet among our blows crackles and jumps out in flashes from under the vault of clouds. It is I who, entering and squeezing the depths of the earthly caves, disturb. mans and make the earth tremble."
Zephyr, which is also called Favonius, is a very light wind that blows from the west; it is tender, cold and moist, softening the severity of winters, producing all herbs and flowers.
Erus, in contrast to it, also called Subsoler and Apoleot, is the wind from the east; it eats up moist fog very quickly. These are the four winds: the first from the east, the second from the west, the third from the north, the fourth from the south.

Chapter Seven
ABOUT THE KINDS OF MIXTURES, ABOUT THE RELATIONSHIP THEY HAVE WITH THE ELEMENTS, AND ABOUT THE RELATIONSHIP OF THE ELEMENTS THEMSELVES TO THE SOUL, FEELINGS AND MORALS.
After the four simple elements there immediately follow four kinds of completely mixed ones, which are stones, metals, plants and animals. Although all the elements serve to compose each of them, yet each mixture nevertheless follows one particular element and adheres more closely to its properties; So all stones come from the earth, because... they are heavy and tend downwards, and dryness dominates so strongly in them that it is impossible to make them liquid. Metals are watery and melt, as physicists admit, and, in the light of the experiments of chemists, metals produce water, thick and sticky, or mercury, which is also watery. Plants have such a relationship to the air that they can grow or ripen in the air, just as all animals derive their strength from fire, and their origin from the sky, and fire is so natural to them that they cannot live without it. Finally, each of these genera differs in degrees of elementaryity; So they say that among the stones, the dark and heaviest come from water, like crystal, beryl and pearls in shells, and those that float in water are mixed with air and are spongy, like pumice and aurochs stone. There are also those that are mixed with fire, such as glass and firestone. Also among the metals there are those that are mixed with earth, namely lead and silver; others with water, like mercury; with air - copper and tin; and with fire - gold and iron.
Thus, in plants, the roots contain earth due to their density, and the leaves contain water due to their juice, flowers contain air due to their tenderness, seeds contain fire due to their creative spirit. Besides this, there are those that are warm, others are cold, others are moist, and others are dry, and which derive their names from the properties of the elements. Among the animals there are those which are also dominated by the earth, and which are found within the earth, such as worms, moles and many crawling animals; others are formed by water, like fish; thirdly, air dominates, and they cannot live outside of air; in the fourth, fire dominates, as in salamanders and grasshoppers, and in others there is the heat of fire, as in pigeons, ostriches and the animals that the sage names, which emit enormous heat. In addition, in animals, bones are related to earth, flesh is related to air, vital spirit is related to fire, and water is related to juices, which are also found in the elements like fire - blood, like air - mucus, like water - black bile. Finally, in the soul, following the understanding of St. Augustine, - determination in him is like fire, reason is like air, imagination is like water and feeling is like earth. This order is found even in the senses: thus the sense of vision participates in fire, indeed it acts only thanks to fire and light; the sense of hearing is in the air, since sound is only the beating of air; and the sense of smell and taste are considered water, without the moisture of which there is neither taste nor smell. Finally, the sense of touch is completely earthy and concerns the most dense bodies. This analogy is found in human operations, because the movement is slow and solid; it contains the earth; fear and slowness with laziness are related to water; the disposition is cheerful and pleasant - to the air, and the ruthless and angry nature is like fire. The elements have the first place in all beings, they form all compositions and properties, and the quality of beings is associated with them.

Chapter Eight
ABOUT HOW THE ELEMENTS ARE IN THE HEAVENS, IN THE STARS, IN THE SPIRITS, IN ANGELS AND IN GOD HIMSELF
According to the general opinion of the Platonists, all things that are in the creator of the world are present in the corporeal world with the only difference that here they exist in a different way, namely, following the nature of subordination, which receives influence and imprints. So, not only all things here below are made up of elements, but also the heavens themselves, the stars, spirits, angels, and God himself, who is the creator and creator of all things. In the lower world the elements are found in a gross and material form, while in the heavens they exist in their natural and perfect form. So, everything there is in its perfect purity; the strength of the earth without roughness and without materiality; the mobility of air without density or impurity, the heat of fire without burning, sparkling and life-giving. Among the planets, Mars and the Sun belong to fire, Jupiter and Venus to air, Saturn and Mercury to water, and those who live in the eighth heaven belong to earth, just like the Moon, which many people think of as consisting of water, i.e. To. it attracts waters from heaven and earth, and with which it is connected with us, being filled with them due to its proximity. Among the constellations there are also those in which fire dominates, in others - air; thirdly - water; fourthly, the earth; thus the elements rule the heavens, distributing all four of their qualities in them, following their three different orders, the principle, the manner and the purpose of each element. Thus the constellation Aries takes its principle from fire, Leo its progress and growth, and Sagittarius its goal. Taurus attracts its principle from the earth, Virgo its progress, and Capricorn its goal. Gemini takes principle from the air, Libra takes progress, and Aquarius takes purpose. Cancer takes the principle from water, Scorpio takes progress, and Pisces takes the goal. The elements form and make up, thanks to their mixture, all bodies with planets and signs of the Zodiac, as well as spirits, because some resemble fire, others resemble earth, others resemble air, and others resemble water. That is why they also say that the four streams of the underworld belong to Phlegothon to fire, Cocytus to air, Styx to water and Acheron to earth.
Scripture shows the fire that the condemned endure, the eternal fire to which those who are damned are condemned. The Apocalypse mentions a pool of fire, and Genesis speaks of the damned, that God smote them with corrupt air; Job says - “they will move from snowy waters to extreme heat” and also that “there is a land of darkness and misfortune, covered with the darkness of death.” Finally, the elements are also found in everything that is heavenly: in angels and blessed spirits, because they contain the strength of the essence and the strength of the earth (since they are the strong seat of the Creator), mercy and love, which are considered the properties of water. The author of the psalm calls them waters when he said to God, speaking of the heavens: “You who rule the waters, which are above the waters, because in them is the air of the subtle spirit and the love of the fire that shines,” that is why the Holy Scripture calls them "the wings of the winds," and the psalmist makes reference to them in another place, saying: "You who give to the angels your thoughts, and to your ministers the power of blazing fire."
In the rank of angels there are also those who take properties and strength from fire, such as the Seraphim; Cherubim - near the ground; Thrones and Archangels - near the water; Dominance and Origin are in the air; Doesn’t it also concern the Creator of the world that the earth opened and gave birth to the Savior; and is it not called in the same Holy Scripture a source of living water, cleansing and regenerating, the breath of life. Moses and St. Paul, do they not say that he is a consuming fire? Everyone cannot but agree that the elements are found everywhere and in all things. in various ways; first of all in all the things that are contained in this lower world, but here they are impure and gross, but in the things of heaven they are purer and more distinct, and those who live in that which is higher than heaven are excellent, blessed and perfect in everything and everyone relationships. There are elements even in the Creator of the world, in ideas, in everything that happens in spirits, in powers, in heavenly virtues and in everything that is here below in rough and imperfect forms, silhouettes.

Chapter Nine
HOW THE PROPERTIES OF NATURAL THINGS ARE BORN FROM THE ELEMENTS
Some of the natural properties are purely elementary, such as heating, moistening, drying and are called primary actions or qualities of subsequent action, because These qualities alone, and thanks to themselves, change the entire substance of all things, which no other quality can do. Other qualities are found in things, And come from the elements that compose them; the latter qualities extend further and have something more than their first qualities, such as killing, digesting, dissolving, or softening, separating, burning, appetizing, evaporating, comforting, thinning, connecting, compressing, expanding and many others. Because Every elementary quality must perform many actions when mixed, it does not perform them alone; and these actions are called secondary qualities, because they follow the nature and proportion of the mixture of the first qualities, as is widely interpreted in books on medicine; just as the change that occurs in a material substance, up to a certain point, is the action of the natural world, so is hardening, which is the action of cold, as well as freezing and others. And sometimes these actions are performed in a certain organ, similar to those that produce urine, milk or regula in women, and these qualities are called tertiary, flowing from the secondary, just as the secondary flow from the primary; that is why there are many diseases that stem from these primary, secondary and tertiary qualities, and which are cured thanks to us.
There are also things that delight and are created artificially, such as fire burning water, which is called Greek fire, different compositions which Aristotle tells us in a special treatise dedicated to this. They also make a fire in this way, which extinguishes the oil and which kindles cold water when it falls as dew; and this fire is kindled by rain, wind or sun and becomes a fire, which is called flaming water; the manufacture of which is very famous, and which consumes nothing but itself; they also make fires that do not go out at all, fireproof oils, eternal lamps that cannot be extinguished by either wind or water, which seems completely incredible if you do not see that famous lamp that formerly illuminated the temple of Venus, in which the Arbestes stone burned, which once lit, could not be extinguished. In contrast, firewood or other flammable things were prepared in such a way that fire could not do anything to them; and they also made dresses in a way that made it possible to carry hot iron in one’s hands, or to place one’s hand in molten metal, or to enter entirely into the fire without feeling any pain, and many other similar things. There is a kind of flax which Pliny calls asbestos, which no fire can burn, about which Anaxilaus says that wood wrapped in it can be cut without making any noise.

Chapter Ten
ABOUT THE OCCULT PROPERTIES OF THINGS
Besides all this, there are other properties in things that do not belong to any of the elements, such as, for example, preventing the action of poison, expelling abscesses, attracting iron or some others; and these properties are a consequence of the type and form of things, producing in small quantities effects that are by no means small, which is not inherent in the quality of the element, because these properties, being more determined, can produce great effects in the smallest quantities of matter; in contrast, an elementary quality requires a lot of matter to act a lot. So occult properties are so called because their principles are by no means obvious, and therefore the human mind cannot penetrate into them. That is why only philosophers have been able to acquire a partial knowledge of them, rather through long experience than through natural intelligence; for example, meat is digested in our stomach thanks to the heat that we know, and it is transformed thanks to some occult property that we do not know, but not by heat, because it is transformed in this way by fire rather than in the stomach. There are also elementary qualities in things, known to us, and certain properties that are natural in them and were born with them, which delight us and which surprise us, not being known to us, and which we have seen little or not seen at all, we have an example in Phoenix, which is a bird that is reborn by itself, as Ovid says: “There is a bird called by the Assyrians Phoenix, which produces itself...” And then he says: “The Egyptians gather to watch with admiration wonderful thing and then perform their festivities in front of this unique bird."
Matres made the Greeks and Romans extremely admired by saying that he fed a wild animal that devoured itself, and people are still trying to find out what kind of animal Matres was. Who would not be surprised to learn that there were fish plunging into the earth, which are mentioned by Aristotle, Theophrastus and the historian Polybius, and that Pausanias left us a mention of certain stones that sang - so many actions are performed by occult properties. Likewise, the Ostrich, about which they say that its stomach does not spoil at all from hot iron, digests cold iron, and even harder iron, to nourish its body. Also, a small fish called Oshina stops the gusts of wind and tames the fury of the sea, no matter what type and strength the storms are and no matter how many sails the ships use, as soon as it sees them, it forces them to remain motionless. Likewise, salamanders and those small animals called pyrosts live in fire, although they seem to be self-consuming, nothing prevents them from being preserved. There is also a certain vegetable glue (gum) with which, they say, the Amazons rubbed their weapons, which protected them from damage and damage by iron and fire, and with which, they say, Alexander the Great rubbed the Caspian bronze gates. There is also a description that Noah’s Ark, built so many thousands of years ago and still preserved in the mountains of Armenia, was built with this vegetable glue. There are many other miracles of the same kind, which are almost completely incredible, but, nevertheless, known even from experience; This is how ancient historians mention satyrs - animals whose figure was half human, half animal and, nevertheless, intelligent, about which St. Jerome even says that one of them once spoke to St. Anthony Hermitus, condemning the error of the pagans in worshiping animals and asking him to pray to God for him.

Chapter Eleven
HOW ARE OCCULT PROPERTIES INFLINED INTO THE QUALITIES OF THINGS FROM IDEAS THROUGH THE SOUL OF THE WORLD, RAYS, STARS, AND ABOUT THINGS THAT MOST HAVE THESE PROPERTIES
The Platonists say that all things here below are derived from ideas from higher ideas. The definition of ideas is, in principle, a form which is superior to souls and spirits, which is one, simple, pure, immutable, indivisible, incorporeal, eternal, and which is the nature of all ideas. They place ideas in the good itself, so to speak, God, and want them to be different and different from each other due to certain relative meanings, and that everything that is in the world is unchangeable and one, and that all things agree with each other, so that God would not become a different substance. They place them in the mind, so to speak, in the Soul of the World, through forms absolutely different from each other in the true sense of the word. So that in God all ideas are one form, but the Platonists place a multitude of them in the Soul of the World and other spirits, both united in one body and separated; they place them differing in some involvement and in greater and greater degrees; they place them in nature as the lower embryos of the forms of outpouring ideas. They finally place them in matter as shadows. It should be added that in the Soul of the World there are as many kinds of germs of things as there are ideas in the Divine Mind, thanks to which he created them in the heavens, stars and star figures, and He imprinted them in all their properties. All the properties and qualities of the lower species depend on these stars, these figures and on their properties, so that each species has a celestial figure that corresponds to it, whence comes its wonderful power to act, what quality is inherent in it, it receives from its idea through embryonic birth of the World Soul. Since ideas are not only the causes of being, but they are also the causes of every property that is in this form; then many philosophers say that thanks to certain properties of a constant and stable kind, which are by no means accidental or incidental, but are effective, strong and true, without doing anything useless and in vain, the properties that exist in the nature of things move. These properties vary from the action of ideas only by chance, or by the impurity and inequality of matter. From which the Platonists made a saying that the properties of heaven are infused into matter, following their good qualities and the true proportion of the mixture they constitute there, or its composition, as Virgil says: “Things here below receive as much power and properties of heaven as matter has the ability to accept". That's why things that are given less idea Matters, so to speak, those that have received more similarities with separate bodies, have greater properties and more effective in operations and similar to the operations of the ideas of separate bodies. However, we know that the position and design of the heavens is the cause of all moving properties that are in the lower species.

Chapter Twelve
HOW PROPERTIES OF THE SAME KIND AFFECT DIFFERENT INDIVIDUALS
The appearance and arrangement of the celestial bodies and stars give many individuals special properties, as wonderful as the species; immediately, as soon as any individual begins to be under a permanent horoscope or any celestial constellation, he is distinguished from that moment by some special remarkable property of acting, suffering or perceiving, over and above that which he has from his situation and from the species, as thanks to the influence of celestial bodies, also thanks to the communication, subordination and obedience of the matter of things that are produced and born by the Soul of the World, and which have the same obedience to it as our bodies do to our souls, because we feel in ourselves what each form makes us understand. Our bodies move through pleasurable things, becoming attached to them or running away from them; often also the souls of heaven, when they perceive different ideas, moving matter in relation to these things.
There are also many things in nature that seem to be miracles of ideas or images of higher movements; so not only natural things, but even artificial ones quite often get negative properties, and, this happens especially when the soul of the body, which acts, becomes attached to the one who influences it, and this made Avicenna say that everything that is done here is first in the movement and ideas of the stars and spheres. In this way the effects of various distinctive inclinations and dispositions are produced and accomplished in all different things, not only through the distinctive dispositions of matter, but through different influences, which they receive, and their distinctive forms, not by specific difference, but by inherent and particular difference. And even God, who is the first cause of all things, distributes his degrees differently, being all the same, communicates with them and distributes them all as he pleases, and the secondary angelic and heavenly causes cooperate with him, disposing bodily matter and other things that subordinate to them. Thus God communicates to all properties through the World Soul, thanks to the special power of ideas or images and spirits that guide, making a confluence of rays and aspects of the stars, and with the help of a harmonious and special concert.

Chapter Thirteen
WHERE DO THE OCCULT PROPERTIES OF THINGS COME FROM?
Everyone knows that a magnet has special property attracts iron and as soon as you bring a diamond to it, this property disappears; also ambergris and balatius, rubbed and heated, raise the straw; The asbestos stone, once lit, never goes out or only with difficulty. Carbuncle (dark red ruby) glows in the dark. Azrites enhances the fruit of a woman or a plant. Jasper stops bleeding. A small fish called Ochines interferes with the movement of the ship and calms the storm. Burning the chameleon through its limbs causes rain and thunder. Heliotrope stone narrows the vision of others and makes the wearer invisible. Linkur stone cleanses the eyes. Lippar calls the animals. Sinochitida makes the devils of the underworld come. Anachytides causes heavenly spirits to appear. Ansit, placed on sleeping and dreaming people, makes them guess the future. They say that in Ethiopia there is a herb that dries up ponds and opens up everything that is closed. In history we see the custom of the kings of Persia to give their ambassadors Latax herb so that they would not miss anything wherever they passed. There is also a herb from Sparta or Tartary, about which they say that, having tasted it or put it in the mouth, one could then live peacefully for 12 days without food or water; and Apuleius says that he learned from God that there are many kinds of herbs and stones with the help of which people can constantly preserve their lives, but that he did not allow people to know them, because... even when they live short, they do not stop striving for evil and committing all kinds of crimes, and if they lived longer, they would attack God himself. But none of the authors who wrote thick volumes about the properties of things explained where these properties come from, not Hermes, Bochus, Aron, Orpheus, Theophrastus, Tacitus, Zenophemus, Zoroaster, Evax, Dioscorides, Isaac the Jew, Zechariah the Babylonian, Albert , nor Arnold; and, nevertheless, they all said the same thing that Zechariah wrote to Mithridates, that there is a great property in stones and herbs, and that the fate of people depends on it. To know where it comes from requires deep speculation. Alexander the Peripatetic, without abandoning his opinions and qualities, is convinced that they come from the elements and their qualities, which could be believed if their qualities were of the same kind, and if the numerous actions of the stones did something similar in the form and genus of the same species and variety. This is why the Academicians, following Plato's opinion, assigned these properties to the ideas that form things: Avicenna wants them to come from spirits, Hermes from the stars, and Albert reduces those actions to the specific forms of things. And although they find a difference in the opinions of these different authors, nevertheless it does not exist when those who have moved away from the truth understand them well, because all the speeches of these authors refer to the same action in many things. Thus God, who is the end and source of all properties, gives the stamp of his ideas to the spirit of his ministers, who, faithfully executing them, communicate the properties of ideas to the things entrusted to them in the heavens and stars, which await or are disposed in advance as instruments for the perception of forms, which as communicated Plato in his Timaeus, abide in God by inference from the stars, and He who gives forms distributes them through the mediation of spirits, whom he raised up to guide and observe His creations, and to whom He gave power in things, so that all the properties of stones , herbs, metals and all other things are bestowed by the spirits who guide. Form and properties are derived first from the idea, then from the spirits that guide and govern or preside, then from the aspects of the heavens, and finally from the composition of the elements which are disposed to correspond to the influences of the heavens. Actions take place in things in such a way that we see them here below through precise forms, and in the heavens through forms that are located in spirits, by means of meditation - in the Lord or Archetype, or through ideas or exemplary forms that should be suitable for execution. all effects and any property.
Thus there is a wonderful property and action in every herb and every stone, but they are much greater in the stars, moreover, each thing takes or receives much from the guiding spirits, and especially from the First Cause, to which all completed things correspond mutually; both of them, conforming in a harmonious concert, with certain hymns, lift up the Supreme Lord, so that the holy youths from the Chaldean furnace called them there with their song. Bless the Lord of all things that are made on the earth and everything that moves in the waters, all the birds of the air, beasts and animals, and join the lines of men. For there is no other cause at all necessary for the effects, the connection of all things with the First Cause; every thing has its exact and defined in the Creator, thanks to whom it lives and from where it originates. And all the properties of stones, metals, animals, words, speeches and everything that exists come from God, who, although he acts through spirits and heaven, nevertheless does not cease at times to perform operations directly himself, without using the means of his servants. These certain operations are called miracles; thus the first causes act in the manner of command and order, and the secondary causes, which Plato and others call ministers, in the manner of necessity; though they necessarily produce their effects, yet sometimes He distributes and suspends them as He pleases, so that they are wholly withdrawn or renounced the necessity of His command and His command, and these are the greatest miracles of God. This is how the fire did nothing to the youths in the Chaldean furnace. The sun also returned back, or stopped one day, stopping its run, at the command of Joshua; it also went back ten cordons or ten hours through the prayer of Hezekiah; at the same time, during the passion of Christ, the sun was eclipsed full moon, and it is impossible to penetrate or go deeper into the meaning of these operations with any speeches, no magic, no science, no matter how secret and deep it may be; but one must comprehend it and seek it only with the help Divine revelation.

Chapter fourteen
WHAT IS THE SOUL OF THE WORLD AND WHAT IS THE CONNECTION OF OCCULT PROPERTIES
Democritus, Orpheus and many Pythagoreans, who with great care sought out the properties of the heavenly and lower bodies, said that everything is full of Gods. And not without reason, since there is no such thing, no matter how great its properties, which without the help of the power of God could be content with its nature. So, the occultists called the divine properties diffused in bodies Gods. Zoroaster calls these properties attractiveness, Synesius - seductions, other authors - vital forces, and still others - souls, on which the properties of things depend, and which, according to their properties, distribute the matter of a single world soul in each body. Thus, a person, cognizing a thing, seems to move a part of his soul into it, and the thing, in turn, appears in his imagination. Occultists in this case say that a certain part of the soul, leaving one being, enters another and enchants it, interfering with its actions, just as a diamond prevents a magnet from attracting iron.
The soul, being the first mover, acts and moves of its own accord and moves the body or inactive matter that is incapable of moving on its own. Matter deprived of a soul is reborn and loses its divine properties. Therefore, occultists say that the comprehension of things is an action more perfect form than the work of the bodily senses. Comprehension of things occurs through the soul, through which the single world soul merges with the body. The single world soul is called quintessence. It does not come from any of the four elements, but is, as it were, the fifth, which stands above them, and which exists without them. The single world soul is the means by which the heavenly spirits are in the gross body and communicate their wonderful qualities to it. The world spirit is diffused in every Thing through the quintessence that the heavenly elemental spirits Distribute in gross matter, since there is nothing in the universe that does not contain a spark of the perfection of the world spirit, or in which its powers do not reside.
The spirit flows into bodies in accordance with what properties are imparted to them due to stellar influences. In this way all occult qualities are distributed in herbs, stones, metals and animals through the Sun, Moon, planets and stars which are superior to the planets. This spirit can be more useful to us if we know how to separate elements from each other in things, and even better if we know how to use things in which it is distributed more abundantly, for those things in which this spirit is diffused less, and where the material less covered, they improve further and produce their likenesses more quickly, since it contains all the properties to produce and give birth. That is why alchemists try to extract it or isolate it, and then apply it to all types of matter of the same type, for example, to metals - they immediately make gold and silver. And we can do and have sometimes seen this practice. But we cannot make more gold than there was in all its weight in the gold from which we extracted the spirit, since this spirit, being extended and not compressed in shape, cannot, contrary to its proportion and measure, make an imperfect body perfect , although I do not at all deny that he can do this thanks to a different art.

Chapter fifteen
HOW SHOULD WE SEEK AND TEST THE PROPERTIES OF THINGS BY SIMILARITY
So, always in things, occult properties do not at all come from elementary nature, nor from heavenly influences, which are unknown to our senses and which our mind understands with difficulty, but come from life and from the world spirit through the same star rays, which we can only recognize based on experience and guesswork. That is why those who want to engage in this study must consider that all things move and turn into their own kind and are inclined to this with all their might, both in occult properties and in qualities, so to speak, in elementary properties, and sometimes in substance, as can be seen in the example of salt, when everything that remains in salt for a long time becomes salt, since any body that acts, as soon as it begins to act, it does not change at all into a lower body, but in a certain way, and as much as it can , into a body similar to itself and one that is related to it. What we see so clearly in sentient animals, in which the properties of food do not change at all, meat, or nutrients in grass or any plant, but which transform them into sentient flesh. So in things where there is any excess of quality or property, such as heat, cold, courage, fear, sadness, anger, love, hatred or passion of any other kind, or any property, is it naturally found in them , or given artificially, or due to chance, sudden incident or habit, as courage and properties; Thus fire excites fire, water excites water, and a courageous personality inspires courage. Doctors know that the brain helps the brain, one lung helps another lung, which is why they say that those who have festering eyes are cured by placing in their collar of natural-colored cloth the right eye of a frog to cure the right eye, or that same thing, cancer eyes. Also, the legs of a turtle, when placed and tied right to right and left to left, treat leg diseases. They also say that barren animals cause sterility, and those that are fertile cause fertility, and especially the testicles, uterus and urine. This is what makes them say that a woman who takes mule urine for many months, or anything that has been immersed in it, will not be able to conceive. When you want to work on imparting any property or quality, you need to look for animals or those things in which this quality is most perfect, and you need to take a part from them in the place where this quality is found. greatest strength; So, when you want to force yourself to love, you need to look for some animal from those that love most; for example, pigeon, turtledove, sparrow, swallow and wagtail; one must take the organ or parts of the body in which the appetite of Venus is most dominant, such as the heart, testicles, uterus, male member, sperm, menstrual flow, and this must be done when these animals are most heated or most disposed to coitus, i.e. To. in this case they excite and give an advantage in love. Also, to give yourself more courage, you need to take the eyes, the heart of a lion, or the forehead of a lion, or a rooster. Anyone who wears the heart of a raven does not sleep at all until he throws it away, the head bat, being dried and tied to right hand the one who wants to stay awake produces the same effect, a frog or an owl makes him talk a lot - you must first take the tongue and heart from them; and by placing the tongue of a frog under the head of a sleeping person, they make him dream and talk in his sleep. It is said that an owl's heart, placed on a woman's left breast while she sleeps, causes her to reveal all her secrets; they also say that the heart of an owl and the fat of a hare do the same if placed on the chest of a sleeping person. Also, animals that live long contribute to life and all things that tend to renew themselves contribute to the renewal and rejuvenation of our bodies, which doctors have done many times; this is obvious regarding vipers and snakes; thus the Phoenix is ​​reborn from its own ashes; The Pelican has the same property by placing its foot in warm dung for three months, during which time the dung revives the Pelican. Through this, doctors, by preparing snakes with cherry and some compositions from the meat and bodies of certain animals of this species, make it possible to rejuvenate and sometimes restored youth, as Medea promised old Pelias, and to whom she returned it. It is believed that by sucking out completely fresh blood flowing from a bear’s wound and taking it in portions, they restore the strength of the body, because this is a very strong animal.

Chapter sixteen
HOW ARE THE EFFECTS OF DIFFERENT PROPERTIES TRANSFERRED FROM ONE THING TO ANOTHER, AND HOW THEY COMMUNICATE MUTUALLY
You should know that natural things have such perfection that they can not only perform all sorts of phenomena that approach them, but also convey to them a property in everything similar to their property, which they also impart to all other things, as we see with a magnet, which stone not only attracts iron rings and chains, but also imparts to them its property, thanks to which they can produce the same effects that can be observed and reported by Augustus and Albert. This is why it is said that a libertine or prostitute who has a certain and boundless impudence and impudence infects with this characteristic or quality all who are close to her, and who then communicate it to others. That is why they say that by putting on a dress or shirt of such a woman or using a mirror where she looked every day, they become daring, fearless, depraved and dissolute. Likewise, the canvas that served at the funeral takes on a certain Saturnian quality and sadness, and the rope of the hanged man also has wonderful properties. Just as Pliny reports, if you lay a lizard on the ground, gouge out its eyes, and place it in glass vessel together with rings and chains made of iron or solid gold, and as soon as it becomes clear that the lizard again sees the chains or rings, then taking it out of the vessel, use it to expel and prevent suppuration from the eyes.

Chapter Seventeen
HOW CAN YOU KNOW AND EXPERIENCE THE PROPERTIES OF THINGS BY THEIR CONSENT AND THEIR CONTRADICTION
Now it remains to consider how all things have correspondence and opposition. There are things that cause fear and horror, being the enemy of a person and destroying him, and, on the contrary, there are things that please, give pleasure and strengthen him. Thus, in the elements, fire is opposite to water, air to earth, nevertheless they are suitable for each other, also in the celestial bodies Mercury, Jupiter, the Sun and the Moon - friends of Saturn, Mars, Venus - are opposite to it; all the planets, with the exception of Mars, are friends of Jupiter, and they all hate Mars with the exception of Venus, Jupiter and Venus love the Sun; Mars, Mercury and the Moon are opposites, they all love Venus, with the exception of Saturn; Mars and Mercury are enemies. There is another hostility and opposite of the stars, because. they have opposite countries, like Saturn to the Sun and Moon, Jupiter to Mercury, Mars and Venus; and the opposition and hostility are the greater, the higher and more opposite they are, as with Saturn and Jupiter, Venus and Mercury; but friendship is greatest among those who have the same nature, quality, substance, power and property, like Mars and the Sun, Venus and the Moon, also Jupiter and Venus, and those who have exaltation in the same place are friends, like Saturn and Venus, Jupiter and Moon, Mars and Saturn, Sun and Mars, Venus and Jupiter, Moon and Venus; and what is the way of hostility and opposition of higher bodies, such are the inclinations of the corporeal things subordinate to them, which we see here below. Their habits, friendship and hostility are nothing more than certain inclinations that things have mutually, one in relation to another, desiring this or that thing when they do not possess it, and being disposed to desire it, because. it does not interfere with finding peace and pleasure in possessing it, avoiding its opposite, experiencing horror in front of it, not finding any pleasure, peace and satisfaction in possessing it. Based on this opinion, Heraclitus argued that everything happens in opposition and friendship. So, the inclinations of vegetable and mineral bodies are similar to those that a magnet has to iron, which it attracts, emerald to wealth, jasper to productivity and reproduction, agate to eloquence; also Bithume flower; there is a detailed inclination between the male palm and the female palm, which first touch their branches to each other, then bend and embrace, and the female palm does not bear fruit without the male; one almond tree produces nothing; grapes love elm and opium; olive Tree and myrtle love each other mutually and mutually; The olive and the fig also love each other. And among animals they find friendship between the thrush and the song thrush, between the crow and the starling, between peacocks and pigeons; between turtle doves and parrots. This is what Sappho says in his poems about peacocks; "and white doves often play with peacocks different colors, and the green parrot loves the black dove." In the same way, the shell and the whale are friends. There is friendship not only among animals, but also among other things, such as metals and vegetable bodies; so cats love the plants of the wild fields of Pacliot Saovoge and they say that when they rub against it, they are fertilized, and that it replaces the male. And the mares of Kanatsos are presented to the breath of the wind, and this breath, thanks to its charm, makes them conceive. Also, frogs, toads, snakes and all crawling animals and insects love grass, which is called bee rice, about which doctors say that they die from it when they eat it while laughing; also a turtle, if it was bitten by a snake, then it is cured by eating marjoram (oregano), it becomes stronger and gets better, and the swan, likewise, eats it. the snake, finds an antidote and returns to life. And the weasel, having fought with the wren bird, eats fragrant rue, thanks to which we know that oregano and fragrant rue are characteristic of antidotes. This is why some animals find the ability or power to eliminate diseases. So, for example, a toad, having felt the bite of some other animal or poisoning, goes to look for fragrant rue or sage in order to rub the wound with them and in this way protect itself from the poison. This is how people learned from animals many medicines and the properties of things.

Henry Cornelius Agrippa

OCCULT PHILOSOPHY

BOOK ONE

CONTAINS NATURAL MAGIC

Chapter first

PLAN OF ALL WORK

There are three types of worlds, namely, elementary, celestial and intellectual. Each lower world is governed by its higher one and receives its influence. The archetype and Supreme Creator communicates the properties of his omnipotence, revealing himself to us in angels, heavens, stars, elements, animals, plants, metals, stones, creating all these things for us to use. That is why magicians, not without reason, believe that we can naturally penetrate (cognize) along the same steps and through each of these worlds to the world of the Archetype itself - the Producer of all things, which is the root cause on which things depend and occur. We can use not only those properties that are inherent in the noblest things, but in addition we can also attract new ones. We do this when we try to discover the properties of the elemental world through medicine and natural philosophy, using various mixtures of natural things. They learn celestial properties through the rays and influence of the celestial world, following the rules and discipline of astrologers and mathematicians. Finally, they strengthen and confirm all these things by certain holy religious ceremonies and the power of various spirits.

I will try in three books to explain the order, the manner that needs to be used in all these things: the first contains natural magic; the second - heavenly and the third - ceremonial. But I do not know whether they can forgive a mind as limited as mine and a man who had almost no literature for undertaking with such courage a task so difficult and so dark. I do not assert that faith will not add anything to what I have said and will say hereafter, and that all this will be approved by the church or assembly of the Faithful.

Chapter two

WHAT IS MAGIC? WHAT ARE ITS PARTS AND WHAT SHOULD BE ONE WHO DOES IT?

Magic is a possibility of very great power, full of sublime secrets and containing in itself the deepest knowledge of the most secret things: their nature, their powers, their qualities, their actions, their differences and their relations, whereby it produces its wonderful effects, uniting and using various properties of higher and lower beings; this is true science, the most sublime and most mysterious philosophy. In a word, the perfection and accomplishment of all natural sciences, since all correct philosophy is divided into physics, mathematics and theology. Physics teaches us the nature of things that exist in the world, their causes, their times, the differences of places, their properties and their states, and accurately finds their parts and everything that serves to improve them, according to these verses:

“What are the elements that make up natural things? What is the effect of the heat of Earth and Air and how does it occur? Where does heaven come from? Why are there sea tides and a rainbow of different colors? What gives clouds the ability to cause thunderclaps, or where does lightning come from when it falls through the air? What is the mysterious reason that makes us see flashes in the night and comets, and what is the hidden power that makes the earth tremble? Why do gold and iron deposits occur, and this is a hidden property of the secrets of nature?

Physics, which is the speculative science of natural things, contains and includes all three things and everything that Virgil says besides this in his verses:

“Where do the different types of people and animals come from, as well as Rain and Fire? Where do earthquakes come from and why does the sea rise and flood, despite the obstacles it may encounter and then retreat to its center? What gives us the opportunity to know herbs, the courage and fury of wild animals, all the different types of fruits, stones and reptiles?

As for mathematics, it obviously gives us the ability to understand nature, extended in three dimensions, and gives us an understanding of the movement and course of the celestial bodies, following these verses:

“It allows us to know how fast the stars move: what makes the moon darken and what makes us lose the light of the sun.” And this is what Virgil says: “Why is the sun directed by twelve world signs, divided into certain parts; you need to see the paths of the sky and stars, the ecliptic of the sun and moon, the Pleiades, Hyades and the Two Ursae; Why does the sun set so early in winter, and why are the nights so long?”

Everyone learns this thanks to mathematics, because “with mathematical thinking you can predict various changes in time, know the sowing season, when you need to better open navigation, or dig up trees in the forests.”

Theology teaches us what God is, what angels, spirits, demons, soul, thought, religion, sacraments, ceremonies, temples, holidays are; it talks about faith, about miracles, about the properties of words and figures, about secret operations and mysterious signs and, as Apuleius says, it teaches us the rules of ceremonies that religion requires, permits or prohibits. In order to conclude in a few words, Magic, the only one, includes these three types of so powerful sciences in its miracles, connects them together and puts them into practice.

In this sense, the ancients revered her as the most exalted and most worthy of their worship.

It was used by the most famous authors, the main ones being Zamolxis and Zoroaster, who stand out so much that many of the inventors of this science: Abbaris, Hyperboreas, Damzheron, Eudoxus, Hermippus followed in their footsteps, and other famous authors, like Trismegistus Mercury, Porphyry, Iamblichus, Plotinus, Apollonius of Tyana and Osphaneus wrote very well about this science. Moreover, Pythagoras, Empedocles, Democritus, Plato and many of the most important philosophers made great journeys to study it and, when they returned, emphasized their respect for it and kept it a great secret. It is known that Pythagoras and Plato traveled to the sanctuaries of Memphis to study it, and that they traveled through almost all of Syria, all of Egypt, Judea, and the schools of the Chaldeans, so as not to be ignorant of the great and mysterious principles of magic, and in order to master this divine science.

Therefore, it is necessary that those who want to try to study this science should have a perfect mastery of physics, which explains the qualities of things, and in which the secret properties of any being are found; so that they know well the mathematics that knows the stars, their aspects and their types, since the property and ability of any thing depends on them, and that they listen well to theology, thanks to which they know the immaterial substances that distribute and govern things in order to have the ability understand Magic, because there can be no perfect work in magic, nor even real magic, which would not contain all three of these abilities.

Chapter Three

ABOUT THE FOUR ELEMENTS, THEIR QUALITIES, COMPOSITION AND MIXTURE

There are four elements which constitute the chief foundations of all corporeal things: Fire, Water, Earth and Air, from which all things were formed, not by means of gathering together, but by transmutation and union, and to which they return when dissolved. So, there are no sensible elements that are pure, but they are more or less mixed and capable of transformation into each other, so that earth, turning into mud and dissolving, changes into water, and coarsening and thickening, it changes into earth. and then, evaporating, thanks to the heat, it changes into air, and this air, being very heated, changes into earth, or into stone.

Plato believes that the earth is completely transmutable, and that the other elements are transmutable in it and mutually into each other. The earth, however, is separated from the finer elements without transmutation, but when dissolved or mixed with that which causes it to be dissolved, it assumes its original form.

So, each element has two specific qualities, of which the first is inherent in it and inseparable from it, and the other, as an average between the two, approaches the next element; so fire is warm and dry, earth is dry and cold, water is cold and wet, air is wet and warm; and by virtue of two opposite qualities the elements contradict each other, like fire and water, earth and air.

The elements have yet another kind of opposition to each other; so some of them are weighty, like earth and water, while others are light, like air and fire; This is why the Stoics call the former passive and the latter active. Moreover, Plato himself, following a new distinction, gives three qualities to each element, recognizing in fire light or penetration, rarefaction and mobility. And near the earth there is darkness, density, density and immobility. But other elements occupy these qualities in them, so that air takes two qualities from fire - rarefaction and mobility, and one from earth, namely darkness; in contrast, water takes two qualities from earth - darkness and density, and one from fire, namely mobility; but fire is twice as rarefied as air, three times more mobile and four times more active; air is twice as active as water, three times more rarefied and four times more mobile. Then - water is twice as active as earth, three times more rarefied and four times more mobile.

There are three types of worlds, namely, elementary, celestial and intellectual. Each lower world is governed by its higher one and receives its influence. The archetype and Supreme Creator communicates the properties of his omnipotence, revealing himself to us in angels, heavens, stars, elements, animals, plants, metals, stones, creating all these things for us to use. That is why magicians, not without reason, believe that we can naturally penetrate (cognize) along the same steps and through each of these worlds to the world of the Archetype itself - the Producer of all things, which is the root cause on which things depend and occur. We can use not only those properties that are inherent in the noblest things, but in addition we can also attract new ones. We do this when we try to discover the properties of the elemental world through medicine and natural philosophy, using various mixtures of natural things. They learn celestial properties through the rays and influence of the celestial world, following the rules and discipline of astrologers and mathematicians. Finally, they strengthen and confirm all these things by certain holy religious ceremonies and the power of various spirits.

I will try in three books to explain the order, the manner that needs to be used in all these things: the first contains natural magic; the second - heavenly and the third - ceremonial. But I do not know whether they can forgive a mind as limited as mine and a man who had almost no literature for undertaking with such courage a task so difficult and so dark. I do not assert that faith will not add anything to what I have said and will say hereafter, and that all this will be approved by the church or assembly of the Faithful.

Magic is a possibility of very great power, full of sublime secrets and containing in itself the deepest knowledge of the most secret things: their nature, their powers, their qualities, their actions, their differences and their relations, whereby it produces its wonderful effects, uniting and using various properties of higher and lower beings; this is true science, the most sublime and most mysterious philosophy. In a word, the perfection and accomplishment of all natural sciences, since all correct philosophy is divided into physics, mathematics and theology. Physics teaches us the nature of things that exist in the world, their causes, their times, the differences of places, their properties and their states, and accurately finds their parts and everything that serves to improve them, according to these verses:

“What are the elements that make up natural things? What is the effect of the heat of Earth and Air and how does it occur? Where does heaven come from? Why are there sea tides and a rainbow of different colors? What gives clouds the ability to cause thunderclaps, or where does lightning come from when it falls through the air? What is the mysterious reason that makes us see flashes in the night and comets, and what is the hidden power that makes the earth tremble? Why do gold and iron deposits occur, and this is a hidden property of the secrets of nature?

Physics, which is the speculative science of natural things, contains and includes all three things and everything that Virgil says besides this in his verses:

“Where do the different types of people and animals come from, as well as Rain and Fire? Where do earthquakes come from and why does the sea rise and flood, despite the obstacles it may encounter and then retreat to its center? What gives us the opportunity to know herbs, the courage and fury of wild animals, all the different types of fruits, stones and reptiles?

As for mathematics, it obviously gives us the ability to understand nature, extended in three dimensions, and gives us an understanding of the movement and course of the celestial bodies, following these verses:

“It allows us to know how fast the stars move: what makes the moon darken and what makes us lose the light of the sun.” And this is what Virgil says: “Why is the sun directed by twelve world signs, divided into certain parts; you need to see the paths of the sky and stars, the ecliptic of the sun and moon, the Pleiades, Hyades and the Two Ursae; Why does the sun set so early in winter, and why are the nights so long?”

Everyone learns this thanks to mathematics, because “with mathematical thinking you can predict various changes in time, know the sowing season, when you need to better open navigation, or dig up trees in the forests.”

Theology teaches us what God is, what angels, spirits, demons, soul, thought, religion, sacraments, ceremonies, temples, holidays are; it talks about faith, about miracles, about the properties of words and figures, about secret operations and mysterious signs and, as Apuleius says, it teaches us the rules of ceremonies that religion requires, permits or prohibits. In order to conclude in a few words, Magic, the only one, includes these three types of so powerful sciences in its miracles, connects them together and puts them into practice.

In this sense, the ancients revered her as the most exalted and most worthy of their worship.

It was used by the most famous authors, the main ones being Zamolxis and Zoroaster, who stand out so much that many of the inventors of this science: Abbaris, Hyperboreas, Damzheron, Eudoxus, Hermippus followed in their footsteps, and other famous authors, like Trismegistus Mercury, Porphyry, Iamblichus, Plotinus, Apollonius of Tyana and Osphaneus wrote very well about this science. Moreover, Pythagoras, Empedocles, Democritus, Plato and many of the most important philosophers made great journeys to study it and, when they returned, emphasized their respect for it and kept it a great secret. It is known that Pythagoras and Plato traveled to the sanctuaries of Memphis to study it, and that they traveled through almost all of Syria, all of Egypt, Judea, and the schools of the Chaldeans, so as not to be ignorant of the great and mysterious principles of magic, and in order to master this divine science.

Therefore, it is necessary that those who want to try to study this science should have a perfect mastery of physics, which explains the qualities of things, and in which the secret properties of any being are found; so that they know well the mathematics that knows the stars, their aspects and their types, since the property and ability of any thing depends on them, and that they listen well to theology, thanks to which they know the immaterial substances that distribute and govern things in order to have the ability understand Magic, because there can be no perfect work in magic, nor even real magic, which would not contain all three of these abilities.

There are four elements which constitute the chief foundations of all corporeal things: Fire, Water, Earth and Air, from which all things were formed, not by means of gathering together, but by transmutation and union, and to which they return when dissolved. So, there are no sensible elements that are pure, but they are more or less mixed and capable of transformation into each other, so that earth, turning into mud and dissolving, changes into water, and coarsening and thickening, it changes into earth. and then, evaporating, thanks to the heat, it changes into air, and this air, being very heated, changes into earth, or into stone.

Plato believes that the earth is completely transmutable, and that the other elements are transmutable in it and mutually into each other. The earth, however, is separated from the finer elements without transmutation, but when dissolved or mixed with that which causes it to be dissolved, it assumes its original form.

Occult philosophy considers hair (both human and animal) to be the natural receptacle and repository of life essence, which is often released along with other emanations from the body. They are closely related to many brain functions... ... Religious terms

HAIR- Occult philosophy considers hair (both human and animal) to be the natural receptacle and repository of life essence, which is often released along with other emanations from the body. They are closely related to many brain functions such as... Theosophical Dictionary

- (from Latin occultus secret, hidden) an attempt to identify and use “hidden” natural forces for practical purposes. O. is based on the belief that all things form a single whole and between them there are necessary, purposeful... ... Philosophical Encyclopedia

Subba Row Subba Row Birth name ... Wikipedia

occultism- OCCULTISM (from the Latin occultus secret, hidden) “secret sciences,” including “hermetic” (alchemy, astrology, Kabbalah), which recognize the existence hidden forces in space and in man, but a dedicated and initiated man... ... Encyclopedia of Epistemology and Philosophy of Science

- Πυθαγόρας Bust of Pythagoras in the Capitoline Museum in Rome Date and place of birth: approx. 570 BC e. Sidon or Samos Date and place of death ... Wikipedia

- (from Latin occultus secret, hidden) common name teachings that recognize the existence of hidden forces in man and the cosmos, inaccessible to ordinary human experience, but accessible to “initiates” who have gone through a special initiation (See... ... Great Soviet Encyclopedia

Occultism- (from Latin occultus secret, hidden) the collective name of teachings that recognize the presence of secret forces in man and the cosmos. O. proceeds from the assumption that the deep essences of things are not known in ordinary human experience, but they... ... Religions of the peoples of modern Russia

Or microcosm (from the Greek μικρός, small, and from the Greek κόσμος, order, world, universe) in ancient natural philosophy, the understanding of man as the universe (macrocosm) in miniature. This concept is known in many developed mystical teachings and serves as ... Wikipedia

- (lat. Paracelsus ‘greater than Celsus’) Aureol Theophrastus, real name Philip Aureol Theophrastus Bombast von Hohenheim (1493 1541) Swiss philosopher, naturalist, doctor, who was called during his lifetime ‘Luther in medicine’.… … History of Philosophy: Encyclopedia

Books

• The Book of Magicians, Rokhmistrova V.G. Traditions preserve information about people to whom the Creator revealed the truth. Touching the mysterious light allowed us to penetrate into the core of all things. How he teaches occult philosophy, only…
• Secret (occult) medicine. The book presents theoretical and practical aspects or philosophy of esoteric knowledge, collected the most common methods and recipes traditional medicine regarding diagnostics and...