Kyranides is a Greek magical text with a medical bent that covers the properties of plants, animals, gems, and amulets.
The version presented here in an anonymous English language translation published in 1685.
The Magick of Kirani King of Persia and of Harpocration;
CONTAINING THE Magical and Medical Vertues of Stones, Herbs, Fishes, Beasts and Birds.
A Work much sought for by the Learned, but seen by few; said to have been in the Vatican-Library in Rome; but not to be found there, nor in all the Famous Libraries of the Empire.
Now Published and Translated into English from a Copy found in a private Hand.
Printed in the Year MDCLXXXV.
Table of Contents
- To the Reader
- Epistle Dedicatory
- Book 1
- Letter I. A.
- Letter II. Γ.
- Letter III. Γ.
- Letter IV. Δ.
- Letter V. E.
- Letter VI. Z.
- Letter VII. H.
- Letter VIII. Θ.
- Letter IX. I.
- Letter X. K.
- Letter XI. Λ.
- Letter XII. M.
- Letter XIII. N.
- Letter XIV. Ξ.
- Letter XV. O.
- Letter XVI. Π.
- Letter XVII. P.
- Letter XVIII. Σ.
- Letter XIX. Τ.
- Letter XX. Υ.
- Letter XXI. Φ.
- Letter XXII. X.
- Letter XXIII. Ψ.
- Letter XXIV. Ω.
- Book 2 (not yet transcribed)
- Book 3 (not yet transcribed)
- Book 4 (not yet transcribed)
TO THE READER.
After diligent Search for this Book, having by happy accident met with it, and procured it for my use; since I am minded to communicate it to the Curious and Worthy, I shall give you some account of the Authors, and their Work. The Authors are Kiranus and Harpocration. Kiranus was King of Persia, to which Crown none but Magicians could be admitted, and of which Kingdom the famous Zoroastres the first Magician, was. This work of his had been for many Ages turned out of the Persian into the Syriack, Arabick, and most Eastern Tongues. Harpocration, as the Learned are of opinion, was a Græcian. There were several of this Name. One of them wrote a Lexicon upon the Ten Greek Orators. Jacobus Maussacus published him with Notes and a critical Discourse upon him; where he mentions several Harpocrations, and among the rest ours, as the Sequel will prove. He is at a mighty loss about one Harpocration, whom Tertullian mentions in his Book De Corona Militis. Tertullian's Words are these; Liberum, eundem apud Ægyptios Osirin, Harpocration industriá hederatum argumentatur, quod hedera natura sit cerebrum ab heluco defensare. In English thus; Harpocration does argue, that Bacchus, the same with Osiris among the Ægyptians, is pictured with Ivy on purpose, because it is the nature of Ivy to defend the Brain from Drunkennes. Now Maussacus, after he had confuted the Mistakes of several Commentators upon these words of Tertullian, who would make him to mean Harpocration that wrote the Lexicon, comes to one Commentator, whom he thinks in the right. These are the Words of Maussacus. "Jacobus Pamelius, the last Commentator upon Tertullian, has taken another, and a quite new course: For he thinks that Harpocration, whom Tertullian mentions, is the same with him, whose Manuscript Book πρί φυσικῶν is kept in the Vatican. And if we relie on his Credit, Tertullian's words may not unfitly be accommodated to that Author, who wrote about the Natural Virtues of things, since it belongs to Natural Philosophy to teach, that the Ivy is sacred to Bacchus, because it defends the Brain from Drunkenness. But I am afraid small heed is to be given to these things, and that Pamèlius speaks as an Ear rather than as an Eye-witness. For I remember I very carefully perused at Auspurg a Catalogue of all the Books in the Vatican Library, lent me by David Heschœlius, with other Catalogues of Libraries at Auspurg, Bavaria, Vienna, the Emperor's, St. Mark at Venice, and St. Laurence at Florence, and I met not with any thing of Harpocration's but the Lexicon, neither when I was in the Vatican at Rome, to compare the Printed Harpocations with a Manuscript that was there, could I meet with any thing besides concerning him, nor could I learn any thing from two Grecians, the Father and the Son, who had the care of writing out the Manuscript Books, and who have the Catalogue of that Library by heart. But I would not have Pamelius therefore rashly censured, nor his Opinion receded from, because perhaps, he did not, as from himself, affirm, that Harpocration's Manuscript περί φυσικῶν δυνάμεων, was in the Vatican; but he has been told so by some, either whose Memory or Honesty failed them, as by Simlerus, who first told him in his Epitome Bibliothecæ Gesnerianæ, that a Book of Kirani and Harpocration σικῶν δυνάμεων was in the Vatican at Rome. But, till all know more certainly and firmly, that Harpocration's Book πρί φυσικῶν is somewhere extant, and till it is tried, whether that Passage be in him, which is cited by Tertullian, it is my judgment that the business must hang in suspence, and the Trial (as Lawyers talk) must be put off, till another day. For, to say any thing positively about the Interpretation of this place, and immediately to vouch it for Truth, would be no man's act who remembers he is a Man: It was wittily said by a wise man of old άμνησία τό πλέον μέρος όι βροτοῖσιν. Ignorance is in the greatest share of Mortals, which though we find consentaneous to Truth in other Cases, yet then most, when we take upon us to open and interpret some Places in the Writings of the Ancients, that are controverted, and not well understood. But the Learned Puteans, while this was in the Press, told me, they read in a Catalogue, which their Father had a most compleat one of all the Libraries in Italy, that Harpocration's Book περί φυσικῶν δυνάμεων, written Alphabetically, was in the Library of Cardinal St. Angelo, which is now fallen to his Brother Cardinal Farnesius. Which thing, how far it perswades me, that that Author does not differ much from ours, I need not declare: for the Alphabetical order, which we find he observed, what does it argue, but that he was a Lexicographer, not much unlike ours in his way of writing, though he differ in the Subject? I wish I could obtain that Treasure, that I might publish it with this of ours, we should not be so much in the Dark about this controverted place in Tertullian, and it would presently appear whether the Author of these two Books were the same, after which we are so solicitously inquisitive." Now that Treasure which Maussacus so much wisht for, I here offer to you: for it is the Book of Kirani and Harpocration, as Gesner's Bibliotheca cites it; and it goes Alphabetically as Putean says his Harpocration did in the Cardinal's Library. And as for the controverted Place in Tertullian, consult but the Letter Θ, pag. 26. of the first Book, and you may be satisfied, that Tertullian quoted no other Harpocration but ours. Read on to pag. 28. and you have this Passage. "That you may be without Drunkenness, and for all favour and health; In the Stone Thyrsites engrave the Bird Thyr, and Bacchus holding the Bird, and under the stone enclose the Root of the Herb, (meaning Ivy) and wear it, and you will be without Drunkenness, and will have, Favour with all men; and moreover you will be without danger in the Palace For this is a divine Dionysiack, and weakens the strength of Bacchus. For so sayes Harpocration." And that learned Father Tertullian sayes, Harpocration argues, that Bacchus, the same with Osiris among the Ægyptians, is pictured with Ivy on purpose, because it is the Nature of Ivy to defend the Brain from Drunkenness. So that Harpocration's and Tertullian's Sense are altogether the same. And this must be the Book which no less a Man than Tertullian quoted as an Author, and which many Learned Men since him have longed to see, but could not. And Barthius, another Learned Critick of his time, giving an account of some Greek Physicians, who were never yet published, strangely extolls Kirani. For whereas others only transcribed one from another, and little is to be had from any one of them, that may not be found in Hippocrates and Galen; Kirani has many prodigious Virtues of things both in Medicine, and other Affairs, contained in the Subjects which he mentions. Barthius moreover sayes, he saw this curious Manuscript in the possession of Henry Ellenberger, primary Physician to the Court at Magdeburg, who may very well be reckoned among the greatest Physicians of his Age. Barthius would by all means have had it published, being a Book of such infinite value: And the rather because it has some thing of Harpocration in it, who is so highly and deservedly valued by Learned Men. And he reckons it to be Tertullian's Harpocration, as Pamelius before him imagined, and as by comparing the Passages in these two Authors we have already proved. So that it is not only my Opinion, but it is the Conjecture of Pamelius, who could not after his most inquisitive Search and Research, meet with Harpocration; and it is the clear Judgment of that vastly Learned Man Barthius, who saw Harpocration. And I the rather mention Barthius, because this Translation is from a Copy of that very Manuscript which he saw in Dr. Ellenberger's hand. Being thus far satisfied of the Original Authors, our next business will be to enquire concerning the Translators of them. Barthius conjectures that the Translation out of the Agarene, or Arabick Language into the Greek, was the Work of a Monk of Constantinople, in the time of Manuel or Emanuel Comnenus, the Son of Calojoannes; the Conclusion of whose Life and Empire was foretold them both in two Greek Oracles. The Father's in this; Ω πῶς γεννήση βρωμα δεινῶν κοράκαν! i.e. Oh, how shalt thou become the Food of unlucky Crows! And this Calojoannes died somewhere in a place called in Greek Crows-Nest. And the Son's in this, Αλλ ύς άτη σε κερδανεῖ λόγου, i. e. Certainly the last Syllable of a Word shall gain thee. Now (ηλ) the last Syllable (and the two last Letters) of Μανουήλ, that Emperor's Name, signifies Eight and Thirty: And he reigned so many years. Besides, Historians write, how at that time the Greek Nation was mightily addicted to Magick. And so, in all likelihood, this Greek Interpreter must be well skilled therein. The next Translation out of Greek into Latine, was made about three or four hundred years since, by one Gerardus, a most excellent Physitian of that time. Trithemius sirnames him Fulginas; Raphael Volaterranus, Suchonas; but Gesner and the most call him Cremomensit.
This Latin Translation has been quoted by many at the second hand. But I never met with any that saw so much as a Manuscript of it, till Barthius (as we told you) saw it in Dr. Ellenberger's Hand, who kept it as a precious Jewel, and a great Rarity. He had wrote in the Book with his own Hand, That he received this Book in Manuscript, as a singular Boon, from the most Illustrious Lady, the Lady ELEONOR, Landgravess of Hesse, descended from the Family of the Dukes of Wirtemberg, at Darmstad, Anno M.DC.IX. This Book had, about an hundred Years before that, been in the possession of one Waltherus de VIELBEL, Præpositus, S. L. by whose Donation it belonged to David Vielbel, Anno M.D.XXX. After Dr. Ellenberger's Death, this Treasure fell to his Son Christian William Ellenberger, who being a Soldier, bestowed it upon a Physician, his Acquaintance and Friend. This Physician printed it privately; for neither his own, nor the Printer's, nor the place's Name is printed. But he says, he was forced to leave the University, and to retire into the Countrey, by reason of the Plague, of which the Famous Sennertus died, and he only took this curious Manuscript with him, and in his Retirement fitted it for the Press. It bears Date M.D.C.XXXVIII. So that it seems, but a few Copies were printed, and those privately distributed; one of which with some difficulty I procured.
As for the Book, it seems to be one of that sort of Books which Men in the Acts, who used curious Arts, brought together, and burnt, the Price whereof being counted, was found to be fifty thousand pieces of Silver. But since such miraculous Zeal is ceased, with the rest of Miracles, this piece of Curiosity needs no more undergo Martyrdom, than Christians now need sell all, and live upon a common Stock, as they did in the Fourth of the Acts, especially since Tertullian, one of the Fathers, quoted it. It contains, I confess, much Curiosity in it; but nothing to endammage Christianity, where it is so firmly settled: And if there be something that deserves the Sponge, yet all ought not therefore to be obliterated; nor must the Child be thrown away with the Bathe. But the time the Authors lived in, requires some Grains of Allowance. And those hidden specifick Vertues of things, and strange Methods in curing Diseases, may atone for the Scraps of Vanity and Superstition that are in the Book. I find, that former impolite Ages, were nevertheless very curious in Affairs of Philosophy, and in that regard surpassed our better cultivated, and more literate Age. I find also, that great Deference was given to our Authors: Insomuch that Albertus Magnus (who is quite spoiled by unskilful Transcribers) quotes this very Book. For in Trinum Magicum, p. 168, there is this Passage, Magicalis cognitio existit in speculatione rationum, & in speculatione naturalium, secundum quod antiquis Auctoribus examinavi & percepi, imo & egomet Albertus, ut in pluribus veritatem inveni, & veritatem suppomo (eo modo) quo ab aliquo ex CHYRANDIS libro, & libro ALCHORAT (sc. eruere licuit) Where it is plain enough, that it was first written CYRANIDIS libro & ARPOCRATIONIS, and by mistake so miserably depraved. But since Albertus, many learned Men of the Moderns have made use of Kirani, as Gesner, Aldrovandu, Balduinus Ronsæus, and others. As for Medicines, I know no Specifick mentioned by the Ancients, and very few by the Moderns, which he has not, besides many that are to be met with no where else. But because for some Ages past, to have been a Magician, or a Wise Man, was Capital, it will be necessary to remove some Prejudices received against Magick or Wisdom, which I think cannot better be done, than by shewing what true Magick or Wisdom is, and how far is is consistent with the Holy Scriptures, which seem most to condemn it. Now, Magick I take to be a skill which by a certain Power, yet not supernatural, but created, is able to do unusual things, whose Causes are beyond the common Comprehension of Men. In this Definition we exclude Miracles, as supernaturally wrought by the Finger of GOD. And by excluding from it all Diabolical Contract, we must intend no other than Magick purely natural, or the Skill of managing Nature by Art, so as to accomplish strange things. We know it was the Ambition of Knowledge that ruined our First Parents; but they had to do in that Affair with the Devil. And I make no doubt, but they had the Knowledge of Good, before they tasted of the Tree of Knowledge of Good and Evil, the latter part whereof has almost obliterated the former in their posterity, though the former is that which we aim at, and which Adam undoubtedly had in his Innocency. For all the Learned hold him to have had an exact Knowledge of the Vertues of things before the Fall. And this Knowledge was delivered from Father to Son before the Flood, till Seth engraved it on Pillars, and so by those Monuments, as well as by Noah's oral Tradition, the Post-Diluvians were instructed in the same. Abraham is said to have had skill in Astrology. And the Scriptures testifie, what skill in the Magick of Imagination his Grand-son Jacob had, from his pilled Rods, that he set before the Flocks, when they conceived. Moses is not only accounted a Magician by Heathen Writers, but the Scriptures testifie, how he was learned in all the Wisdom of the Ægyptians, whereof Magick was no small Share, as their Magicians working Wonder for Wonder with Moses, a little while, prove.
We read also of wise Charming in the Psalms, of which sort of Charming we have a Form in this Book, pag. 152. And if we should narrowly enquire into all the Books of Scripture, we might perceive, that the Authors of them were skilled in the power of Nature, as well as of Godliness, the former whereof, was, and is called Magick. Nay, the Magi of the East, were more devout in following their Star, to worship our Saviour, than all the Nation of the Jews. So that Magick (unless with Jannes, and Jambres, we use it in opposition against GOD) is not only lawful, but commendable.
But whereas Kirani undertakes to cast out, and drive away evil Spirits by natural Means, this is but what Tobias in the Apocrypha did by the persuasion of the Angel: For he remembred the words of Raphael, and took coals for perfumes, and put the Heart and Liver of the Fish thereupon, and made a perfume. The which smell when the evil Spirit had smelled, he fled into the utmost parts of Ægypt, whom the Angel bound. The Angel likewise told Tobias, that as for the Gall, anoynt a Man that has Whiteness in his Eyes, and he shall be healed. And he took hold of his Father, and sprinkled of the Gall in his Fathers Eyes, saying, be of good hope my Father. And when his Eyes began to prick, he rubbed them; And the Whiteness pilled away from the corners of his Eyes, and then he saw his Son. Now Kirani so far explains the Apocrypha, as to tell us the Heart, the Liver and the Gall of what Fish it is, that does these things.
I remember, I have heard of a Physician, eminent for the cure of Lunaticks, who is said to have used suffumigations or perfumes of something in his Cures. And such you may meet with here.
You must take notice, that in the first Book, in the concatenation of the Vertues of things according to the four Elements, the Plants are analogous to Earth, Fishes to Water, Birds to Air, and Stones to Fire. For Nature's Interpreters do ascribe miraculous Virtues to Gemmus; and without doubt those efficacious and abstruse properties descend from a peculiar influence of the Stars, and a better temperament of the Elements. And is it a great Argument it is so, because in the Eastern Countries, where the Sun is hottest, the best Stones are found. And therefore Kirani ascribes fiery Virtues to Stones, and makes one to be under one Planet, and another under another. But it were endless to give an account of all the Rarities herein contained. Therefore with Piety and Wisdom peruse these four Books themselves. The Worth and Rarity whereof, I am afraid, has tempted some dishonest person to rob the Vatican, and other Libraries of them. But are now at length (maugre Envy and ill Will,) communicated to you, for your Benefit, Farewell.
I Admire and commend the sigacity of Your Prudence, who, tho' You be experienced in such things as are above the Nature of our Sphere, and have by Contemplation penetrated to things beyond the Seventh Heaven; yet you disdain not to look down upon the most inferiour terrene Experiments: For You requested me to translate this Physick Book out of the Greek into the Latine Tongue: a thing much more easily said than done. However, being obliged by your Charity and Bounty to me, I could not disobey your Commands. And because there are, as you know, divers Translations out of the Agarene Tongue into the Greek, I have industriously and faithfully followed the Greek Book that you gave me, in all things. Neither was I willing to pass by the very two Prologues, tho' rugged, and abstracted, as it were, from the most ancient Titles: not so much minding the Words, which are of a Barbarian Sterility, as the Sense of Utility. If therefore you find any thing altered, let it not be imputed to my Unfaithfulness or Ill-will, but to common Mistake: For there is no man so wise, but has some Mark of Folly in him. Yet I would have you know, that there is among the Grecians a certain Book of Alexander the Great about the seven Herbs of the seven Planets, and another that is called Thessala his Mystery to Hermes (that is, Mercury) of the twelve Herbs attributed to the twelve Signs, and of seven other Herbs by seven other Stars. Which, if they should happen to come to my hands or to yours, because they imitate a Celestial Dignity, may very well be prefixt to this work.
This Book therefore is translated at Constantinople, Manuel being Emperor, Anno Christi 1168. Indictione secundá. The Book of Physical Virtues, Sympathies, and Cures, gathered out of two Books, viz. The Experience of Kiranides Kirani, King of the Persians, and out of the Book of Harpocration the Alexandrian to his own Daughter. And the first Book of Kirani was thus, and so we will suppose it was the great Gift of the Agarene to him. He that received this Book from GOD, was Hermes Trismegistus, well known to all men. Do not therefore deliver it to the Ignorant, but keep it to thy self as a great Possession: and let the Father, if it may so be, deliver it only to his Children instead of Gold for the efficacy of its Action, adjuring them, as sacred Children, only to keep it secret.
This Book was engraven in Syriack Letters upon an Iron Pillar, in a Book indeed interpreted by me formerly. But in this Book which is called Kiranides, twenty four Stones, twenty four Fishes, twenty four Herbs, and twenty four Birds are written of. The Virtues of every one of these are complex and intermixt with the rest, for the Cure, and also the Delight of mortal Bodies: And truly the invention or beginning is from Almighty GOD; for by his Wisdom we obtain the Action of Herbs, Fishes and Birds, and the Virtue of Stones, and the Nature of Animals and wild Beasts, and moreover, the mutual permixtions of them, and their Communities and Proprieties, since the knowledge & skill of many things comes from GOD into men. Therefore dividing into three Kiranides; I have declared the whole Composure in order of the Alphabet, according as any thing worthy Remarque occurred. And they are called Κοιράνιδες, (Koiranides or Queens) because these are the Queens of all the rest of my Books. And we found Kirani of the King of the Persians, which is the first of these Books.
This indeed is the Prologue of Harpocration, and it is thus;
The Therapeutick (that is, the Curatory) Book of Syria, Harpocration wrote it to his own Daughter. When formerly I travelled through the Country of Babylon, I found a City, Seleutica by Name, the History whereof I have written; but we have no occasion to make any long Discourse upon that City, because we would not alwayes be upon Preambles. Now therefore let us return to our proposed Intention. Then, says he, I saw another City yet, seventeen Persian Miles distance from Seleutica, which Alexander of Macedon demolished; afterwards Seleutica was built, under the Dominion of the Persians, and inhabited by the Nation of the Persians. This is called little Alexandria, which is near Babylon. And this is the History of Syria,
The third Year it happened, that I found an old man skill'd in Foreign Learning, and in the Greek Tongue: But he said, he was a Syrian by Nation, was taken captive, and lived there: and he went round the City with me, and shewed me every thing. And when we came to a certain place about four Miles distance from the City, we saw a Pillar, with a great Tower, which the Inhabitants of Syria said they brought from the Ædifice of Solomon, and placed it there for the Health and Cure of the Men of that City. Looking therefore well upon it, I found it was written in strange Letters. The old Man therefore; assoon as he was asked by me, agreed to shew me, and I willingly lent an ear to him, while he discoursed, and expounded the Barbarous Letters that were upon the Pillar in the Æolick Tongue. My Son, saith he, You see three Towers standing here, one of which is five Miles distant, another two and a half, and another four. These were built by the Giants, who had a mind to climb into Heaven; for this their impious Madness some of them were struck with Thunder, others through the just Judgment of GOD, knew not themselves, and the rest were cast into the Isle of Crete, into which, God, being angry with them, hurled them. The old Man therefore, who shewed me these things, bade me measure the greatness of the Stone with a Cord: Therefore measuring that which was nigh, I found it two and thirty Cubits high, and seventy nine broad; and there were two hundred and eight steps to it. We also saw a Sacred Cloyster, and in the middle of the Cloyster there was a Temple, having three hundred sixty five Silver Steps, and sixty more of Gold, by which we went up to pray to GOD. And he told me the Mysteries of the Living GOD, which I will not tell to all. I was indeed willing to be informed of other things, and propounded several other things; but my main design was to be informed of the Pillar: And the old Man drawing aside a Silken Veil, shewed strange and foreign Letters engraven upon it. And because he was skilled in my Tongue, I entreated and begged of him, that he would candidly and without Envy make plain all things to me. Now the Things that were read upon the Pillar, were these;
This is a manifold Table of the irue Example, alwayes having, and knowing, and fore-knowing the Immissions of the Divinity.
This Second Book may in the Name of GOD be called Kirani. The Second Book going out of the little Archaicus Syriacus, as the clear Flood of Euphrates runs swiftly. These Things were engraven on Iron Pillars. “Both whatever things were formerly, or shall be hereafter, equal Conjunctions of them in Virtues of Stones, and with them also both the Plants of the Earth, and the Fishes of the Deep, and the Fowls of the Air, tempering Virtue with Virtue in the greater Quaternary: For these things are good for Men that were formerly, and shall be hereafter; because being immortal bearing a mortal Body, carried through the Air, bound with the evil Bonds of Necessity; as GOD himself said, governing mortal Bodies, thou art made in Sin, and encompassed with the sordidness of Necessity, as any one in Fetters, unless he get out, and in Bonds and Chains; so Necessity straitens thee in hard Bonds: But when thou art got out of the dull Body, thou shalt truly see GOD, that rules in the Air and in the Cloud, who causes Thunder and Earthquake, Lightning and Thunder-bolts, and who shakes the Foundations of the Earth, and the Waters of the Sea. These are the Works of GOD the Father Eternal. O Soul GOD shews these things, and all Contraries.”
But this Book was buried in the Fens of Syria, engraven upon an Iron Pillar all over Steel or Endanick, as we said before in the former Book, which is called Archaicus: But in this, that is called Kiranides, four and twenty Stones, four and twenty Fishes of the Sea, four and twenty Herbs, and four and twenty Birds are written of, The Virtue of every one of these shall be complicate and mixt with the other Virtues, that asswaging and strengthening this mortal Body, we may enjoy Health Eternal: For none gives Spirit to Man but GOD; for all things are written according to the Construction of GOD: And this is the Beginning. For tho' the Beginnings or Prologues of each have a Dissonance; yet henceforth they begin as it were in Consonance. And Harpocration sayes thus.
KIRANIDES AND HARPOCRATION.
LETTER I. A.
Άμπελος λευκή is a most holy and admirable Herb; it is also divine, and is called βρυωνία, Bryony. The Male-Eagle is King of all Birds. The Eagle-stone is with Child and Rattles. The Eagle, a Fish without Scales, is like the Hawkfish, only somewhat blacker, and like a little Thorn-back. For Convulsions and Epilepsies; Now the Root of the Herb worn about the Neck, cures People of Convulsions and the falling Sickness. For the bloody Flux, and spitting of Blood; And four Spoonfulls of the Juice given to any in a bloody Flux cure him. Against Drunkenness; And if a man, otherwise well, have a mind to drink much Drink, let him drink of the Juice of the Leaves ℥j. and as much Vinegar fasting. That one be not made drunk; And if one drink the Stone that is in the Head of the Fish, with Wine, he shall not perceive at all what he drinks. And if he carry the Stone about his Neck, without the Herb, if he drink a Gallon of strong Wine, he shall not perceive it. To make Excretion. The Stones, when the Grapes are prest out, bruised with a little of the said Stone, and given in Drink to such as have paralytick Genitals, will make them stand. And it is good for them that cannot perform the Act of Generation. For broken Bones of the Hands, and bloody Fluxes, and any Disease of the Arse. And GOD himself gave this, that mortal Body might not fail. Take of White Wine a Pint and an half, with the tender Buds of the Herb XL, and Coriars Galls ℥iij. Boyl two thirds away; this cures Dysenteries and Lienteries, and broken Bones of the hands, and every Disease of the Arse, and every such thing, if it be drunk. A Decoction of the Leaves also, drunk with a little Honey, asswages every Disease of the Neck: And if you add a little of the Stone, that Disease will neither encrease, nor return again. I have seen several, who have had their Bones crushed, and I admired how they were cured. One can testifie this, who was twenty five years old, and is now restored without pain by this Divine Medicine and Nature: Nor indeed were there any Hands before; all the Flesh was withered upon one, nor had it any Sense; but all the Members besides had their feeling. Also to make broken Bones whole, I found in this Sacred Book thus: Give the Juice of the Leaves of the Herb, and as much white Wine mixt with it, to drink for seven days. And the Eagle-Stone worn about one, and the Fish eaten, do the same thing. Keep this Gist of GOD, and give it not to thine own Son! For the Thumbs and incurable Nails: When the Nail of the Thumb falls, and is incurable, and is alwayes running, infuse Dates bruised in white Wine, and lay them sometimes on alone, chewed, and sometimes with Oyl of Roses. For Warts: And for Warts, which come either all over the Body, or in any Part, burn the Branches or Wood of Vine, and apply the Water that comes out with the Smoak of the Vine-Leaf, or give it to drink, and they will all fall off: Teach man this! So the Dung of an Eagle applied, will cure: The Stone applied, and the Fat of the Fish anointed, does also cure. For Putrefaction of the Gums, and the Jaws, and for cancerous and eating Ulcers in the whole Body. Of the Juice of the Leaves ℥iij. Alum ℥iv. crude Misy ℥iv. Manna ℥iv. Illyrick Iris ℥j. Vitriol ℥iv. dissolved till they be dry; for this purges and fills ulcerous and eating Sores, and it stops a supervening Inflammation. And this is far greater. For Putrefaction of the Tongue, and Mortification of the Gums. But now we tell you something that is great. We saw something marcid and cancerous in the Tongue, which was like also to mortifie the Gums; therefore by applying the Juice of the Leaves mixt with Honey, it was cured; then strewing on dry Iris, the Ulcer filled up. For all Breaches, and a Polypus, and Frettings, and Eatings, and Humors, and whatever happens about the Nose, a Divine Medicine. Of the Juice of the Leaves ℥iv. Manna, Vitriol, Frankincense, Misy, Aristolochia, each three ounces: Rub them till all is dry, and use the Divine Virtue. For Baldness and Shedding of the Hair, Sores, Scars, and any Diseases about the Head: Apply the Juice of the Herb and the Juice of Potamogeiton, and the Juice of Seseli skillfully mixt, anoynt for three days. A Divine Medicine to keep the Teeth sound and firm, which I would not keep from you. Of the Juice of the Grapes ℥j. or viii Spoonfuls, the Bark of Mulbery-Tree Root ℥vj. Boyl it to half, and give it to wash the Mouth for three or five or seven days, and your Teeth will never ake. If one will diligently consider, the Vine will cure all Diseases from the Head to the Feet. This Herb is called THEOdorica, i.e. Given of GOD. Kiranus and Harpocration do thus far agree.
Then Kiranus brings something new, and says, For Urine and Stool; The Sprouts, I say, of the first Budding of this Herb, boyled and eaten, provoke Urine and Stool. But both the Leaves, and the Root, and the Fruit have a very hot and sharp Virtue. For the King's Evil, and eating Flesh, and putrid Ulcers and Gangrenes. And it has also another very famous Virtue and Divine Efficacy; for it cures the King's Evil, and putrid Ulcers and Gangrenes, and eating Sores, made up with Aristolochia into Plaster. And its Root rosted brings a good Colour into the Face, and a tender Skin. And it takes out Moles, Corns, and Freckles; Mixt with Flower of bitter Vetch and Fœnugreek, it takes away Corns, Freckles and black Moles. And boiled with Oyl till it congeals, it is good for the same. And the Root broken in Wine, takes away Lividness of the Eyes and Whitlows. For a Swelling. It an ends any Ulcer of the Genitals, and dissipates and disperses Swellings. For the Epilepsie. An ounce of it given every day for a Year with Oxymel, cures it. For the Apoplexy and Swimming in the Head, and Biting of Serpents, and Miscarriage. It is also good for Apoplectick and Vertiginous Persons: Give ℥ij, and it quickly cures such as are bitten by Serpents; It corrupts the Birth also, and disturbs the Belly and the Sense; and applied, it brings away the Secundine, and drunk, it moves Urine. Eighteen grains of it drunk for thirty days, wastes the Spleen. Made into a Plaster with Figs, it is good for the same. It is boyled for hot Insessions for purging of the Matrix. It also moderately purgeth the Belly. And its Fruit in an Oyntment and Plaster, is good for the Scurf and Leprosie. The Juice of the Herb drunk in Broth, causes Milk. Drunk and anointed with Oyl, it is good for Epaticks. Its Leaves also in a Cataplasm with Wine, are good for all Ulcers. And applied, they are good for Rheumatick Swellings. And we may say further, It is good for all things to him that useth it with Caution.
And there are two sorts of it. The first is called the white Vine, which some call Bryony, others Snake-Grape; others Celidonia, others μίλητον others ψίλωθρον, others αρχισωστικη, others Kethedron. The Buds, and Leaves, and Claspers of this are like the Domestick Vine, but they are thicker, and implicated With the adjacent Fruits, catching with their Claspers; and it has a red Grape-like Fruit, wherewith Hides have their Hair fetcht off, or are prepared. And the second sort of it is called the black Vine, which they also call Bryony; and some χειρώνιον, having Leaves like Ivy, but the great ones like Bind-weed, but greater; this also applies itself to, and takes hold of Trees with its Claspers. And its Fruit is like Grapes; they are green in the beginning, and when they are ripe, they are black without, but like Box within. And its Sprouts also at the first budding may be boyled like Pot-herbs; and they are diuretick, and force the Menstrua; they cure the Spleen. The Roots are very good for Splenetick Persons, and the whole Herb is proper for such as are Epileptick and Vertiginous. And its Leaf in a Cataplasm with Wine, is good to eat away proud Flesh, and for wrested and dislocated Limbs, and for Relaxations; and further, it has a Virtue like to the former.
And the white Vine has other Efficacies secular and delightful, so that being applied, it does not only give any man Sobriety, but causes Delight. So says Kiranus this place, After the Dissonance of them both, there began Harpocration his Speech: O blessed Herb! Conducter of the Gods, and a Royal Conducter, more powerful than all Herbs, having the Principality of Earth, and Heaven, and Air, and dissolving all Power! O Grape bearing Drink! maist thou loosen the Limbs, cause Sleep! No Speech nor Body shall expel thee; but thou findest out whatever things are in the Minds of Mortals, and what Mysteries they have hidden in their Mind. The Vine makes manifest all Secrets, and all things that shall be concealed by Writing, or by Medicine, or by Enchantment, or by the Sword, or by Science: For these may be said to be the Mysteries of the Vine. And it has other mundane things also which are not unprofitable to Mortals, yea they bring Delight and Joy. Therefor thus I read on: The holy Speech, as Kirani had it. For Joy and Exultation. O Blessed Queen bestowed of GOD, most holy Mother, and more Divine than all Plants! first Nature affects the Grape, the Grape makes heavenly Wine! Before you have said this, send the Cup, Bowl or Flagon about, of which all do drink, and they break out in Joy, no man complaining or asking. For ἐνοχία, i.e. Exultation. The Juice of the Grape drunk causes great Joy. Plant it in every place. For neither the Solemnities of the Gods, nor of Mortals, who have a term in their Life; nor what things in Life do come, nor what things now go out, nor some of those things that are acted in Life, can be done without this Plant. Also occult things require the planting of it. For people troubles with Quartane Agnes; It yet remains for me to speak of the certain Cacodemon (or evil Spirit) which is call'd a Quartanary, who is not easily conquered by five Fortitudes of the first Decan of Capricorn, because he sees not, nor hears; for he is without a Head. Therefore take the Grape having four Seeds, take out the Kernels with your Nails, and not with your Mouth, and put them in a course Cloth, and hang them about your Neck, and it will cause Health. And the Stone that is in the Head of the Fish, hung about the Neck, takes away a Quartane. Therefore take the Eagle-Stone, and engrave also an Eagle upon it, and under the Stone put the Kernels of the Grape, and the top of the Feathers of an Eagles wing; and if you have not an Eagle, of an Hawks, and enclosing it, wear it. For it will preserve you from all the foresaid Occasions of Evil: Moreover it will give you power to speak, and to have friendly conferences with Great Men; and it is good for many other things; all which I will not declare.
LETTER II. Γ.
βοροσίτης is a Bird which is called Κορώνη i.e. a Crow, a common Animal, and known to all People, living to five hundred years of age. Βήρυλλιο is a precious Stone, a Beril; which is called πάνζωον i.e. All Life. Βίασας, is a Sea-Lobster, so called from its likeness to Βησαλα, i.e. red Tiles. Binthi, i.e. The Herb Savine, known to all People.
For Dyspnoïck, Orthopnoïck and Asthmatick Persons: Make this Electuary; Of Savine ℥j. Butter ℥iv. Honey ℥iij. Mix, and give it a fasting [sic]. For any Infirmity of the Eye; Crabs hung about the Neck, cure all Infirmities of the Eye. And the Bird hath the same Nature; for if the Female dies, the Male will not pair with another; and the Female does the same. For Love between a Man and his Wife. If a Man carry the Heart of a Male Crow, and a Woman the Heart of the Female, they will agree between themselves all their Life-time; and this Miracle is certain. For Dyspnoïck, Epileptick, and Nephritick People. Take, I say, one Beril Stone, and engrave a Crow upon it, and under its feet a Crab; enclose also a little Savine, and a little of the Heart of a Bird under the Stone, wear it as you will: for it is good for Dypsnoïck, Epileptick and Nephritick Persons. For Joy and Exultation, and Acquisition and Union, and Conjugal Love: And it will make the Bearer chearful and rich: And it is as excellent as any thing for lascivious and conjugal Love.
LETTER III. Γ.
Glykiside is the Herb Pæony; and it is called Pæony, from its Inventor Pæon; and it has a Fruit like the Gum of an Almond Tree. Some of its Seeds are open, and other close. Glaux is a Bird which is ascribed to Pallos; it has a Crown of Feathers upon its Head, and great Eyes like a Night-Raven, living in the Fields. Gnanthius is a Stone as hard as a Milstone, like a Granate. Glaucus is a Sea-Fish, known to all men. Now there are two sorts of the Herb, Female and Male. That a Woman may conceive: If therefore a Woman do not retain the Man's Seed, and would conceive, let her be girt with the close Seeds of the Divine Herb, tying it in a Linnen Cloth died of seven Colours; let it be put about her Twist. That she may not conceive; But if she have no mind to conceive, let her gird her self with the open Seeds, and the Way of a Mules Ear; as long as she pleases. For easie Travail: But if there be danger in the Pains of Birth, bruise the open Seed, and make it up with Oyl, and and [sic] anoint the Loyns and Twist, and she will bear without pain. To chase away Devils and Phantasms: And its Root in Fume or in Drink, expels Devils and all Phantasms, and being worn, it does the same. For a Miracle. The Eyes of the Bird Glaux, and of the Fish Glaucus, bruise them with a little Sea-water, and put them in a Glass-bottle. But it is better to dissolve the Gall of them both, and to keep it in a Glass-bottle. And when you would have the Virtue of Nature to be admired, Parchments must be written with the foresaid soft Collyrium, and in the day indeed it will not appear; but when it is dark, that which is written may be read. And, if you please, draw any Animal upon the wall, and when Night comes, they that are in the dark shall think what they see is either Devils or Gods. That one may seem strong, and glorious, and faithful to all men, and that he may see true Dreams. And if any one will engrave upon the Stone Gnanthius the Bird Glaux, and under its Feet the Fish, and under these enclose the Eyes, and wear it, abstaining from Swines Flesh and from all uncleanness, when it is dark he shall appear an elegant Man; therefore those that see him, shall think him Divine. In the day time also whatsoever he sayes, he shall be believed in it. And has in bed it will shew true Visions.
LETTER IV. Δ.
Draconthea, the Herb Dragons. Δενδροκολάπτης, the Bird Woodpecker. Draco, a Fish. Dendritis, a Tree stone.
Draconthea is an Herb, having Seed like the eyes of a Dragon, broad leaves, is bad altogether. The Woodpecker is a Bird known to all, as big as a Quail, it perforates Oaks, Olive trees and Nut trees, that it may make a Nest in the middle of the Wood. The Dragon is a Sea fish without scales: After therefore that it has voided much, and would do over great violence, the Clouds of Heaven snatch it into the Air, and dash it against the Mountains, tearing it Limb from Limb, so that is it no more. That one be not hurt; It is two forked, like a Horses Tail, two fingers in length. Putting it in Oyl, keep it. Putting it in Oyl indeed, it preserves all People from fascination and infirmity. For I saw this upon the Sea coasts of the Assyrian Countrey. Dendrites is a Stone, which is known by many; This grows in India in Rocky maritime places about six fingers high. For Hearing; The Seed of the Herb Draconthea worn sharpens the Sight, and removes a little pain in the Head. The Feather also of the Bird, with a little of the Stone Dendrites, cures the Hemicrania or half Head-ach. In like manner the Feather of the Bird, and a little of the Fish bruised and applied, suddenly cures every Head-ach. Let us not therefore mistake for the difficult finding of the great Draconthea, but those things which are done, are from the little Draconthea, which is two hand-breadths high, and it is as the Fish or the Serpent, and we put this for the other. For a λευκοφλεγματία, or a Flesh Dropsie, and an έλεφαντία, or Leprosie of the Arabians, and any Leprosie. For a pain in the Head, and the beginning of an Elephantia and Leprosie, and any breaking out of the Skin, the Fat of the Dragon-Fish with the Juice of the Herb, anoynt morning and evening. To open Doors, Locks, Dolts, and to tame wild Beasts, and to be beloved of all, and to acquire all things, that whatever you please may be done for you. And if one obtain the hole of Tree, in which the young ones of the Woodpecker are, he shall carry the Herb which knows, and touching it opens: For if it be made of Clay or Chalk, the dirt will fall: If of Stone it bursts: If a wooden Board or iron Plate be so fastned with Nails, all things cleave and break in pieces upon the touch of the Herb, and the Woodpecker opens and takes out her young ones. If any one therefore have got this Herb, he will do many things, which are not now lawful to mention, as of the mod Divine Nature, which Man cannot perform. If therefore any man engrave a Woodpecker in the Stone Dendrites, and a Sea-Dragon under its feet, and enclose the Herb underneath it, which the Woodpecker found and carried, every Gate will open to him, and Bolts and Locks. Salvage Beasts will also obey him, and come to tameness; he shall also be beloved and observed of all, and whatsoever he hath a mind to, he shall acquire and perform. Mercury was a most accursed Pagan, and was worshipped as a God: but I worship Christ, and do unwillingly write of Mercury. O the Blessedness of the Gods! Mercury is an Animal unknown to GOD, and also his Nature. For who can find out the generation of Men? He is not, yea, a deceiver, Thou art wise, and instructing hast given understanding in the Pillar, Thus far Nature. But he that carries it, shall learn those things that are in the Gods, shall open Locks, and loose Chains, shall pacifie all wild Beasts by the will which is in Heaven, shall asswage the waves of the terrible Sea, shall chase away all Devils, and shall appear good to all men. But we will alter for the purpose. If perchance you should not find the Herb, which opens the shut Nest of the Woodpecker, enclose under the engraven Stone the top of a Feather of the Birds wings and the Heart, and one feed of the Herb Draconthea, and the Stone or the Brain of the Fish. For being so carried, they give sharp-sightedness to the Eyes, cure the Head-ach, and expel all Diseases of the Eyes and Head from the Bearer. Moreover they represent him rich and potent to all Men.
LETTER V. E.
Euzomon is the herb Rocket, which is eaten among pot-herbs, and known to all men. Echinus, the Sea-Urchin is also known to all. Enlui is a Nightingale, known well enough. Enanthus is a Stone of every colour, and it is dedicated to Venus, because it is of many colours. Rocket therefore heats, because there is an Error among many, and they, know not the nature of every Herb. Against Lust and Erection. Therefore Priests eat Rue, and the herb Agnus castus, for Chastity's sake, For green Rocket quenches Lust much, and frequent Erection, and Dreams. Wherefore Priests, when by their turns they serve in the Temples, do often eat this, and they fall not into pollution. For Erection, of the Seed of this ℥iv. Pepper ℥i. with Honey morning and night take as much as you can take up with two fingers. But if a man be grown old, and have a loose and hanging Member, he shall do this. Of Seed of Rocket ℥xvj. Cumin ℥viij, Pepper ℥iv. of Seed of Purslain ℥ij. Being bruised and made up with Honey, let him take it morning and evening. It is incomparable. And the eyes and the heart of a Nightingale laid about men in Bed, keep them awake. To make one die for sleep. For if any one dissolve them, and give them secretly to any in drink, he will never sleep, but will so die, and it admits not of Cure. For Epileptick Persons. If you give half the Navil of a Sea-Urchin dissolved, to such as are held of an Epilepsie, they will presently be relieved; but give it only with Honey frequently. That you may be amiable to men, and known for eloquence, and acceptable, and that you may be feared of Men and wild Beasts. In the Stone Enanthus with Gold engrave Venus, and let her Locks and the Hair of her Head be tied to her Head, and put the root of the Herb, and the Nightingale's Tongue under her, enclose it and wear it, and you will be amiable to all men, and known, and eloquent; and not only to Men, but Devils and wild Beasts will fly from you.
LETTER VI. Z.
Ζμίλαξ, the Herb Bindweed. Zaukos, a Bird. Zmirena, a Sea-fish. Smaragdus, an Emerauld.
Smilax is a very strong Herb, like the Plant Ivy. For Women's Travail. If you Crown a Woman with it, that has hard Travail, she will presently bring forth without pain. For Prægnation. If any Woman suffer difficulty with pain in prægnation, gird her with it, and she will breed without pain. And if you mix of the Juyce of the Leaves ℥j. and of Honey another ℥. and give it an Hydropick person, the party will purge without danger: But a Woman, if she drinks it, will suffer a Flux of Blood. Zaucos or Zeucos, a sort of Bird, some call it a Harpe. For it is a Vultur devouring white Carkases. Zmirena, a Sea-Lamprey, is known to all. An Emerauld is a known Stone. Therefore if you give the Gut of an Harpe to any one to eat, the Eater will be torn; for he will be insatiable. And if you give the great Gut of it, which is called κωλέντερον or Colon, powdered in drink to any one, or roasted to eat, it will perfectly cure the Colick. For People troubled with the Quartane Ague and the Leprosie. And its Fat applied with an Oyntment of Oyl expels a Quartane. The Dung also applied with Vinegar stops Leprosie. And whatever you will of the Liver given inwardly, corrupts all things that are within. For all disturbance of Dreams, and Lunaticks, and those that are troubled with the Colick. The Emerauld is a green precious Stone. Engrave therefore upon it the Bird Harpe, and under its feet a Sea-Lamprey, and under the Stone enclose the Root of the Herb, and wear it, against Disturbance, and Dreams, and Stupidity. It causes Rest to Lunaticks, and to them that are troubled with the Colick. And it is better, if the Fat of the Sea-Lamprey be put underneath: For this is Divine.
LETTER VII. H.
Ἠρύγγιος, the Herb we call Eryngo. Ηλιακή, the Sun-Bird, or Φοινικόπτερα, i.e having scarlet Wings. Ἥφαιστος, S. emagines, Vulcane's Stone. Ηδονή, the Fish Delight, some call it Affidion, a kind of Anchovy.
Eryngo is an Herb like Calamus; it grows thorny; its Vertues are such as these: For, if any carry its Root, he shall not at any time suffer the Treachery of Devils. That the Devil may confess who he is, and from whence? And to cast him out: And if any one have an aëreal Spirit, put one of these Roots under his Cloaths, and he will confess to you who he is, and will fly from the Man, a stranger to him. And the whole Herb drunk with its Root in Water and Honey asswages the Colick. For the Stone-Colick and the Stone, and the Strangury: And if it be made hot, and drunk with Water and Honey, it cures those those that are troubled with the Stone, and the Stone-colick, and the Strangury. And let them drink it for sixteen days, every Morning, in Bed: But if you heat φλοιώδες ῥοάς (which is Pomgranate-Rind) with it, it will do more good. Hedone is a Sea-fish, which is called Aphydion, being often eaten, it cures the bloody Flux, and Pains in the Kidneys. And in Hephastion's, i.e. Vulcane's Stone, which is called Pyrites, or the Fire-stone, if any one engrave a Phœnicopterus, and at its Feet a Scorpion, and put under the Stone the Root of the Herb, he will have a Phylactery, and a Guard, or a Treacle against poysonous Stings; it also drives away nocturnal Phantasms, and all Witchcraft, and is good also for those that are troubled with the Stone. Being worn, it confers the Grace and Vertue of Prudence. Saturnius himself wore it, and Phaos in Heaven; and in Earth it possesses Gold and Silver; it destroys Infirmity, and cruel Poverty, and the evil Bonds of Necessity, that which gives Trouble is not good, but forces every Earth, beating Men with the Degree of Fortune, binding them in Necessities. A certain Saturnine King Kiranis Κυλινδράτης, turning and rolling circular upon the Centre, with uncorrupt, and never-failing Changes, whirling all things from the East to the West, in the seven Arctick, i.e. North, Stars, holding and moving all strange things. Soul, be thou content and sufficient in those things which thou actest in failing Time! and tho' thou be after Prægnation, yet presently thou knowest GOD in the Air, and in the Clouds; thou sufferest Infirmity upon the Earth, in which being an Inhabitant, thou art tormented. O blessed Soul! being thenceforth immortal, cease from corporeal Labours; tho' in these thou be fixt to the Body, yet seek Heavenly things, or from whence Water is? If thou wilt learn, I will declare to thee all things which thou bidst me. Heaven is Water and Fire, the Stars are visible, and unspeakable Darkness is above the Gods. And a Sphere rolling from East to West. And that which moves all things in the Sphære with wakeful Winds, sets in the Sea. It brings Lightning, and dissolves the Air, it strikes with Thunder, and flashes out flaming Fire; it gives sweet Rain, and gives all Meat good for the Belly. And the Divine Virtue, which does this, itself hides all things that are Earth-born, Roots of Herbs, which are abroad among divers Generations of Men; and they are given for all four-footed Beasts, creeping things, and Fowls of the Air, which spontaneously do all things in their Nests and Dens for Man, all well coloured and green. Let what I said before suffice thee; I tell thee in Prose, and show unto thee all the Divinations of the Soul concerning all Virtues; I will tell thee more, when they are revealed. For I have told future things in Metre, or Verse, concerning the fore-knowledge of other Animals. For the præscience of those things that are in Heaven and in Earth, and what any one has in his Soul; and whatever things are done in Climates and Cities, and all future things to Men. There is an Animal flying in the Air, which is called ἔποψ, upupa, or Houp, of seven Colours, having a Crest on his Head, the height of two Fingers, which extends and contracts. And it is of four Colours, that it may be directed to the four Seasons of the Year. This Bird is called Cucubas, as it is written concerning the same, in a former Book, that is called Archaicus. And this Animal is sacred. Take therefore this Bird, and tear it in pieces, and while it is panting, swallow its Heart, turning to the Sun, in the beginning of the first, or eighth Hour, on Saturday, the Moon being Oriental, and drink upon it Milk of a Black Cow, with a little Honey in the Drink. See that you swallow the Heart sound and entire, and you will foreknow what things will be in Heaven, and what on Earth, and whatever any one has in his Soul, or whatever is done in Climates, and in Cities, and what will come to all Men. And this will be the Composition of the Honey; Of Honey ℔j, ℥β. living Magnet powdered ℥ij. and tender Stalks of the Herb Eryngo ℥vij. When these are bruised, make them up with the Honey, And you may have another Magnet, wherein a Cucubas, i.e. an Houp is engraven, all which you must dip in the Composition of the Honey. And when you would foreknow any thing, first taste it with the Finger, and put the engraven Load-stone about your Neck, and you shall foreknow whatever you please, And if you put another Liver and Heart of a Cucusa into the Confection, it will be better, because it will make you of a stronger Memory. And that the Heart may not be corrupted in him that eats it, by six-footed Creatures, because he that eats this Honey, and swallows this Heart, uses to breed many Lice; it is necessary, that he be anointed first with this Oyl. Take of Oyl ℥vijβ. of Staves-acre bruised ℥ij. beat them well up into one, put it up, and keep it in readiness. And when there is occasion for it, then anoint your self in Bed. If therefore thou foreknowest, foretel to me, whether the Soul be mortal, or immortal? He answering, saith, Hear, my Son! Very many false Sophisters are mistaken in the Understanding of the immortal Soul, but it discerns it self Why is it, that the Body is at rest in Bed, and the Soul is conversant in its proper place, i.e. in the Air, whence also we took this Soul, and sees what things are done in other Climates? Many times also there is a sympathy, as between the Mother and the Child, and it is solicitous for the Body in which it inhabits, and before the time foresees and divines future things, whether they be good or evil, which is called a Dream. Then it returns to the Body, and its proper Habitation, and rising it searches out. Hence it may appear to thee, that the Soul is immortal and incorporeal. Thus says Harpocration, finishing this Letter in this place. But Kiranis in some things sayes other wise; and in other things agreeing, he sayes concerning the eating of the Houp, that from it there is Præscience of all worldly things. Then he said this; Because the Head and Heart and the utmost Root of Eryngo is hard to be found; if you will find it without difficulty, you must do thus: Take the Seed of Eryngo and the Earth on which it grows, and put the Earth and Seed into a Potter's or wooden Vessel, and sprinkle it sometimes with water, and when the Herb is sprung up, and is come to maturity, like other Ervngoes, then seek, it, as it becomes you, fasting and chast, and you will find the Gorgon's head. Keep this, and have it in readiness. Take therefore the Hairs of a Phoca, the Seal, which are between his Nose and his Mouth, and the green Jasper Stone, and the Heart and Liver of the Houp, and the Roots of the Gorgon of Eryngo, and the feed of περιστερεών i.e. upright Vervein, and the clean Blood of Chrysanthemum, i.e. the Juice of the Herb Plumaria or Strechas, and the extremity of the heart of the Seal, and moreover the Crest of a Houp's head also; it were better if you had of all the foresaid sorts. Which you must wrap up with a little Moss with Thymiana of four sorts, and put it in the skin of an Ichneumon, or Seal, or Stag, or Crow, or Vultur, and wear it chastly. And if you guild the outside, it will be better, for you will acquire whatever you have a mind to, you will be beloved of Men and Women, and you will appear reverend, and peaceful, and quiet: you will tame wild Beasts, and conquer your Enemies. And if you put the right eye of a Wolf into the foresaid things, you will overcome all wild Beasts, and you will acquire by all things. Devils and wild Beasts will fly you, and you will be most happy, and healthful, and altogether unhurt. For I mixt also the Rennet of a Sea-Calf, I overcame all my Enemies, and I was invincible. For he that carries this Phylactery, shall have Gifts from GOD, which he hoped not for, and he shall be honoured on every hand, conquering all men in Word and Work, deliveing [sic] from all danger, and from the Devil, and from Witchcraft, and from all Evil. I will say further: It averts all evil, and confers all good. This also is a Prognostick, which only GOD and you must know. This Letter of Kirani is perfect.
LETTER VIII. Θ.
Thyrsites or Thyrsus the Herb of Bacchus, fruitful and profitable for all things. Thyr is a Bird like the Hawk of the Sea, having a divine Efficacy. Thyrsite is a Stone like to Coral. Thynnus, a Tuny, is a Sea-fish, and is eaten, like to a Whiting, which being great is known indeed. Balkera is Bacchus his Plant. In the Feasts of Bacchus they put the Thyrsus upon the Wine-presses, the plant of the earth is given to Men for chearfulness, the Virtues whereof I now will tell. It is good in Wine to pour out in the Presses, what Mortals forever have it given them: I will also say this in Verse, To see or know is of the Earth. For Joy and Mirth in Drink. If you bruise ℥ij of this Plant, and of the Stone, and shall say over it the Name of Bacchus, shall put it into a Flagon of Wine, out of which they all drink Wine, having drunk but one Glass they will all be mellow, as if they were drunk, and returning thanks they will say; Thou haft mad e us merry, O Lord! Here Friends may drink, and go away merry and rejoycing; If you put the right eye of a Thynnus (or Tuny) or of an Athynnus in Wine, the Friends that are sate down will break into Joy without drinking, and they will thank you, as if they were merry. For Discord at Feast; And if you cut the Wing or the top of a Feather of the Bird Thyr with a Sword that is all Iron, and put it into a Vessel of Wine, saying over it the Name of Bacchus, and when you have a mind, make them that are sate down spill it, that they may shed blood and beat one another, and it will be so. That you may be without Drunkenness, and for all favour and health; In the Stone Thyrsites engrave the Bird Thyr and Bacchus holding the Bird, and under the Stone enclose the Root of the Herb, and wear it, and you will be without Drunkenness, and will have Favour with all men, and moreover you will be without danger and invincible in the Palace. For this is a divine Dionysiack, and weakens the strength of Bacchus. For so sayes Harpocration.
LETTER IX. I.
The Willow is a barren Tree. The Jasper is a known Stone. The Kite is a Bird known to all men. The Iülis is a party-coloured Sea-fish, which is easily found. Bruise, I say, the green Leaves of Willow with a little Salt, and apply it to the aking Spleen, and the pain will presently cease. And if you would have the Spleen dissolved, boyl the Bark with Oxymel, and give two spoonfuls tasting, or thus: Make it to boyl to a third, and give to every one according to his own strength. And in a Jasper engrave a Kite tearing a Serpent, and under the Stone put a Stone taken out of the head of a Kite, and enclose it, give it to wear in the Breast, for it will drive away all pain of the Stomach, and will create an Appetite to eat, and good Digestion. For it has also other Virtues, let it be worn only in the Breast.
LETTER X. K.
Κυναίδιος, Kynædius, an Herb, a Stone, a Bird, and a Fish so called.
Kynædius is an Herb, which is also περιστερεών Meretricis, Whores Vervein; centum capita Άφροδίτης, the hundred heads of Venus. Kynædius is a Bird, which is called Iynx, as Kiranus says in the Verse of Theocritus; for Example's sake:
῏Ιυγξ, ἕλκε τὺ τῆνον ἐμὸν ποτὶ δῶμα τὸν ἄνδρα. Per te, Iynx, meus ille domum vir quæso trahatur! Pray Iynx! Fetch my Husband home again!
Some call it Jugius Ales. Kynædius is a Fowl, and feeds like a Quail turning back its neck, as Harpocration sayes. This has three Stones about its neck, it has a long tongue, and is often dedicated to Venus. Kynædius a Sea-fish, is about fix fingers in greatness, it has a broad head like an Uletinus. It is a round Fish, of a translucid Body, so that its Backbone appears through its Body, as through a Glass; and it abounds in the Sea of Syria and Palestine, and of Syria of Lybia. This therefore has two Stones, which also have their proper actions, as we shall mention hereafter. And they are in the head. And it has also another Stone in the third Joynt of the back towards the Tail, which is most powerful, and is requisite in the Spell or Ligature of Ἀφροδίτη, i.e. Venus. The Stone Kynædius was unknown, because it is exceeding scarce, and is called Opisianus (όψίμοι) i.e. late or slow. For it is Saturnine. This Stone is double or twofold: One is obscure and black; the other is black indeed, but bright and shining like Glass. This is that which many seek, and do not know it: for it is the Dragon's stone. If therefore with a little of the Herb and Vulture's dung you make a Fume under a Peach-Tree, the Leaves will fall. That a man's Member cannot be erect, till what is laid be removed. And if one lay the Herb under the Pillow, he that lies upon it shall not erect, and if you give a little of the Herb powdered in drink to a Man, he will not erect to coition for seven dayes. That a Cock may not tread an Hen; Give it to a Cock in Bran or Paste, and he will not tread a Hen. That a man for one day may be Κύναιδοι, i.e. a Fornicator; That which is in the Fish Kynædius, in the third Joynt of the backbone, if you give it in meat or drink, a man will be a manifest Fornicator for one day. To make a Cock tread a Cock; If you give it to a Cock with Paste, he will get upon other Cocks, and upon any Male Animal. If therefore any thing take this Stone, it will get upon the like animal, as upon a Female. And the aforesaid stone does all these things. To obtain favour and friendship; If anyone carry the Tongue of the Bird in a Plate of Gold, he shall have Favour, and be beloved of all. To make Men soft; if the ends of the wings, of the Flesh (I mean) not of the Feathers, be secretly given to a Man, or to any Male Animal, he will become soft, and do female works. For Favour; And if any one carry the right eye under an immaculate Saphire stone, whereon Venus is engraven, he will be gracious and acceptable to all, and will overcome in every Consistory. And the left eye carried by a Woman, will do the same. To make the Eyes bloodshot; The Blood put in a plate for a Collyrium, and found, makes the eyes bloodshot. For a Tertian and a Quartan Ague; And the Heart tied about one, when the Moon is in the Wane, cures People of Tertian and Quartan Agues. For an incurable Head-ach; And the Brain of the Bird given secretly in Drink or Meat, eases an incurable Head-ach. For Hepatick Persons; And its Liver boyled with Salt and Water cures Hepatick Persons. Of Goddess Venus her Girdle; The kind of Venus. The first and strong Cestus, i.e. Girdle, mollifies the hearts of Men, and of all Animals, and the Natures of the Males especially, so that the touching or carrying of this makes them soft and effeminate. Further also; Upon the Stone Opfarius engrave a Man having his Privities cut off, placed or lying at his Feet, and his hands contracted underneath; and himself reaching down to his Privities, and behind his back let there be Venus, having back to back, she turning her self, and seeing him. Enclose therefore the Stone of the Fish Cynædius. But if you have not one of them which are under the head, you must put underneath the Root of the Herb, and the end of the Bird's left wing. Enclose it in a large Gold Box, and you must put it into a thong of the nerve of a Hawk's Stomach, let it be thin, sewing it in the middle of the thong or nerve, that it do not appear. This is that which is painted in the head of Venus, comprehended in a thong or ligature, which is called Cestus. That a male may not erect; If any one touch a Male with the thong or ligature, he will not erect, and if he carries it unknowingly, he grows effeminate. And if he carry any of the Stone of the Fish, he will be altogether luxurious, not returning to his Nature. And if a Woman carry this ligature, none will carnally lie with her. For the Man cannot erect. And the measure of the ligature in respect of breadth, must be two fingers; of length, five palms. Another Preparation of Venus; There is also another Vessel or Preparation of Venus, which the Queens of Venus carry in pure Gold, and whoever else are able. These also must be in a ligature, which is made of a nerve in such a manner, as that the stones appear not, having a Sculpture, as is subjoyned. And the first must be (Lapis Sulphureus) Lechnitis or Kerannitis in the middle of the thong or ligature, having Mars armed engraven. In this let there be Diamond stones sewed, having Venus with a thorn about her feet. And again on the other side two immaculate winged Creatures, having Venus tied by her hair to Love standing by. Again also other two stones on each side, and in like manner a Sardinian engraven, having on each side a Sun drawn with four Colts, that is, a Coach, and a Moon with two Bulls, each stone having each: And other two stones on each side, having Mercury engraven, with the rod of a Scepter in his right hand: And other two Anankite, i.e. true Unions or white Pearl, having on each side Erachmites, i.e. reins, the Goddess Nemesis having her foot upon a wheel, and holding a Rod. And other two immaculate Pearls, being on each side not engraven, and put in the Cesius; so that in all there are thirteen Stones fixt in Golden Cases, and so sewed in a ligature, that they may not be seen by the Crowd. And there is a twofold holy ligature, and it follows: Another Stone may be carried, hung about the neck, which is called Σεληνίτης i.e. Lunar Stone, in which the Encrease of the Moon and its Divinity appears. And let it have a Moon engraven, and underneath the Stone the Root of barren Selinum, that is, Parsly, in a Gold Case. And this is worn about the neck. For wonderful and magnificent Acts; This Mystery worn makes the wearer divine, and he is in veneration and adored by all. For many Kings carry it under-hand, or within their Crown, as a Cestus, so that it may be seen of none. And they say, that a Selenites worn in a Ring does the same. But that we may not destroy our Boo , let this Discourse suffice, for it has great Virtues. Wherefore, my Son! I have expounded and written these things with great study and labour. And know this, that no one else has it. Wherefore give this Divine Mystery to no man.
LETTER XI. Λ.
Λίβανοι, the Frankincense tree. Lyngurius, a Stone. Lynx, a Vulture. Λάβραξ, a Fish called a Bass.
Libanus is a shrubby tree, whole Gum fumigated raises divine Spirits. Lingurius is a stone about the Hills Lingui, thence so called. But some say it is the Gum of the Poplar tree; however it is good. Lynx is a Bird, which is called Gyps or a Vulture, a very strong Creature. Labrax is a Sea-fish called a Bass, known to all. Of these a soft Eye-Salve is made for all dimness of the Eyes, so that in three days it makes the Sight sharp. It is good for the beginning of a Suffusion, a Cataract, turning back of the Eye-lid, Roughness, dilatation of the Pupilla, Owl-fightedness, Watriness, itchng [sic], Driness, falling away of the hairs of the Eye-lids, eating away of the Corners of the Eyes, and for many other Diseases. Anointing with it is excellent good for all these things. And this is the Confection of it: Of Olibannum ℥iv. Lapis Lyngurius ℥ii. Vultures Gall ℥vi. liver of a Bass ℥iij. the best Honey ℥vj. When this is old, it is better. But Kirani's Eye Salve was thus; Of Olibanum ℥vj. Gall of a Bass, Gall of a Vultur, each ℥vj. Pepper ℥iij. Honey without dross ℥iij. In the Stone Lyngurius engrave a Vulture, and put underneath a little Frankincense, and the top of the Bird's Wings, and carry it: for it will be good for the Pin and Web in the Eyes.
LETTER XII. M.
Μορέα, a Mulberry tree. Migrios, a Bird, Mydicus, a Stone. Mormyros, a Fish known to all.
The Mulberry tree is known to all. Migrios the Bird, is a Night-Raven, known to all. Mydicus, the Stone, is dedicated to Venus. Mormyros is a little edible Sea-fish, like a Bass. To make a Diarrhea and Evacuation; The Juice of the Root of the Mulberry-tree given secretly in meat or drink, purges, and causes a Diarrhea. And if any one chew the inner Rind of the Root, and swallow his Spittle, and spit out the Substance, that man will die of a Diarrhea. It is good for great pain in the Teeth called Grinders, and in the Gums, and does not suffer them to corrode, yea, it makes them that are corroded, fill without pain. Of the inner Rind ℥ij. of sharp Vinegar ℥xix. Bruise or shred the Rind, boyl it half away; wash the Mouth with it morning and evening. For Womens Flux of Blood from the Matrix or from the Arse; And we have discoursed this by the divine power. Some therefore of the boughs of the Mulberry tree are upright, others look down to the ground, and they have large Buds like an Egg. If any man then shall stand upright on his feet, and shall look towards the South-west wind, and with two fingers of his left hand shall raise the bud of the twig of a Branch that looks upward, extending and pulling it towards the East. and shall wrap it up in true Purple or Red, and tie it about, and shall touch a Woman that is troubled with a flux of Blood from the Matrix or Arse, the Flux will stop in three days. For such as spit Blood; But if a man pluck a Bud that looks downward, as before was said, i.e. standing, and shall tie it up, he will stop spitting of Blood in three dayes. These are the things they call Anacardia; those indeed that look upwards cure inferior Fluxes in so many dayes, and those that look downward, cure the superior. And this is that for the Flux of Blood, which they call άνακαρδία, or κατωκαρδία. For the Enteridæ, which are called Exophanæ, or έξοχάδες, i.e. the Hæmorrhoids. Indeed many false Sophisters are mistaken. But for the Enteridæ, which are called Hæmorrhoides and Exochades, a Medicine is made. It is of the unripe Juice of the Mulberry ℥ij. Chalcitis ℥xij. Lapis Indicus ℥iv. The ends of seven Crows wings with a little Wine, mix it with a Feather of the fame wings, till it is soft and tough like Glew. For the inner Hæmorrhoids make Suppositories or Clysters, and for the Exochades or outer, make inunctions. And in the Name of GOD use this Ligature. In a little Stone engrave the Fish Mormyrus, and enclose it in an Iron Box, and put under it a Bud of Mulberry-tree looking upward, and carry it. It will be good for Hæmorrhoids and in the Arse. For spitting of Blood, and Bleeding at the Nose, and any Diseases above; A Purge also is prepared of the Root of the Mulberry-tree. O Mulberry-tree! a potent Plant, not created for a few things! For thy Juice mixt equally with the Juice of the root of the Herb Stratiotes of Persia, i.e. Savory, and in like manner the Juice of Tithymal and Scammony equally, mix them all equally, and boyl thrice as much Honey, to the thickness of an Oyntment, and when you have taken it off, put it up in a Glass Bottle, and give of it one fasting and that keeps an exact Diet. But if you give above the bigness of a Bean, he that takes it will be seized with a Vomiting and Looseness, and will not live a day. Give nothing superfluous in Meat or Drink, but give to every one according to the strength of the Taker.
LETTER XIII. N.
Νεκυία is the herb Florinus, i.e. Tapsus Barbatus or Mullein: There are seven sorts of this Herb. It differs therefore as much as the Leaves, which ascend a cubit above the Earth, They burn the Leaves of this in Lamps for Wieks. For they have them in Νεκυϊηαις μαντέιαις (i.e. in Necromancy) which is performed in a Shell, which they do to this day. Wherefore they call this herb Nekya. For νέκυς signifies dead. Νῆττα, i.e. a Duck, is a bird swimming in Rivers, about the bigness of a Hen. Ναυκράτης is the Sea-fish ἐχενηΐς, or Remora, i.e. Stop-ship; if this stick to a Ship under Sail, it will not suffer the Ship to stir, it would break first, or a Tree might sooner be pluckt up by the roots. For the Gout; This whole Fish boyled in Oyl, to the thickness of Wax, then the Oyl strained out, and boiled to the thickness of a Plaster, this applied Plasterwise cures the Gout. Nemesites is a Stone from the Altar of Nemesia, a Goddess of the Athenians, It is an excellent stone. Let Nemesis therefore be engraven on that stone, having one of her Feet upon a Wheel. Her Favour is like a Virgin's, holding in her left hand a Pirrhis, i.e. an Elne or Measure, and in her right hand a Rod, and with one foot treading upon an Oxe. And enclose under it the stone Acronius, and a little of the Mulberry-tree. If therefore you shew that Finger to one possessed, the Devil will immediately confess himself and be gone. It is good also for Phantasms, and Dreams of Devils, and for Childrens Frights, and Nightly Fears. But the Wearer must abstain from all polluted and unclean things. For this Ring king worn, shews the quantity of the years of life, and the quality of death, and the place. If you sew a little of the bones of the short Fish Remora in a Horses Hide, and have it with you when you take shipping, the Ship will not budge in the water at hoisting Sail, unless what is put there be taken away, or you go out of the Ship. For the, fore-knowledge of Life and Death-; as I said before, you must use the prægustation, or præcognition of the Hawk.
LETTER XIV. Ξ.
Xiphion, i.e. Gladiole, is an herb, which abounds in all Lands; it has Leaves like Corn, but longer. It grows in plowed grounds with Corn, some call it Machera, i.e. a Knife or Skien, others φάσγανον, a Sword. It ascends upright from the ground as one Arm; and it is but of one Branch. It Has a Gold coloured, purplish, sweet-sented Flower. Shepherds make Garlands of it in the Spring time. Xiphias a kind of Sapphire, a stone known to all, this is as plentiful as Pebbles in every Land, it is of colour like to Calenos. in the Region of Syria they use this at the burnt Sacrifice of four-footed Beasts. Xiphius, the Bird, is a kind of Hawk, which is called Kydos. Xiphias the Fish is party-coloured, little and small like the Iülis. The Flower therefore and Root of the Herb if a quantity be kept in a Jar or Hogshead of Oyl, and continue there for some time, when you take it out and put it up again, it will be the Unguent, that is required in the Sacred Books, which in the Country of Melanitis is called Sustnum. About which the old Prophets are mistaken. But in the Country of Syria the Plant is called Susannum, and in Melanitis Susinum. This Herb has two roots, one above and another below. If therefore you give the upper Root to any one mixt in Wine, to drink, he will erect: But es any one drink.the tower, it will do the contrary, and he will be without seed. In the Stone therefore engrave a Hawk , and under its feet a Fish, and enclose the Root of the Herb under the Stone, and keep it. This Ring is chast, and so is he that wears it. If therefore you have it about you, in the Oracle you will see, what you have a mind to. And if you put it upon any Animal, or upon any framed Idol, it will give you an Oracle concerning all that, which you have a mind to know. And the Head of the Fish put into a suffumigation with Myrrh, makes them that smell it seem as if they were possessed with the Devil. But do you anoynt your Nose with strong Oyntment, and you will no way be enraged or mad.
LETTER XV. O.
Onothyris or Onothyrsis is an Herb, some call it Όνυμαλάχη i.e. Asses Mallow, this is a Rose, of which they make Garlands; It has Leaves like domestick Mallow. This by the Greeks is called ἀλθαία i.e. Malvaviscus Marsh-Mallow. Ortyx, a Quail, is a Bird known to all, yet its Nature is not easily known; for there is one thing concerning this, unknown. For when there are great Storms upon the Coasts of Lybia deserta, the Sea casts up great Tunnies upon the shore, and these breed Worms for fourteen dayes, and grow to be as big as Flies, then at Locusts , which being augmented in bigness become Birds, called Quails. After this the South or South-west Wind blowing strong, they pass the Seas into Pamphylia or Cilicia and Ireland, and consquently, the North-wind blowing, they go to the Sea-coasts of the Country of Syria and the other parts of the Land of Melanitis. But abominable false Sophisters say, they are chast, whereas they know not the Nature of them. Orphos is an edible Sea-fish, much like a Tench. Onychites is a Sardonix stone known to all. The Root therefore of the Herb boyled with Oyl and the Fat of a Quail, and then a little Wax added, is good for hardness of the Matrix, and Swellings, and Ulcers, and Itchings, and all other Womens Diseases in the Matrix. And it is put into Medicines for the Kidneys. And it is good for Cheironia, i.e. the King's Evil. The Eyes of a Quail, with the Root of the Herb hung about one diminish a Quotidian and Quartan cold Fire in the wain of the Moon. For Illusion; Dissolve the Eyes of the Quail or of the Sea Tench with a little water in a Glass-Vessel for seven dayes, then add a little Oyl: Put a little of this in the Candle, or only anoint a Rag, and light it among the Company, and they will look upon themselves like Devils or fire, so that every one will run his way. In the Sardonyx Stone engrave a Quail, and under its Feet a Sea-Tenon, and put a little of the foresaid Confection under the Stone in the hollow of the Ring. And when you are willing not to be seen, anoint your Face all over with the foresaid Confection, and wear the Ring, and no Man shall see you, if you do any thing in the House; no, not if you should take any thing away that is in the House.
LETTER XVI. Π.
Πολύγονον, some call it χαμαίζηλον, Knot-grass. Porphyrius, a pluvial Bird, or Pluver, which abounds in Rivers. Πορφύρα, a sea shell-fish, the Purple: some call it Scolecium, like to a Wilk. Porphyrius, the Porphyry-stone, well known in the Country of Melanitis.
This Root therefore taken up in the Wane of the Moon, and carried about one, suffers not the Eyes to be weak. And its Juice prepared, as we shall set down hereafter, is good for many Diseases in the Eyes. For the Eyes of Men are subject to and tormented with many Diseases. And that I may not depart from what I say, but make good my word: In the Eye-lids there happen Itching, Nits, Lice, falling of the Hair, entangling of the Hair, Baldness, Grando, Hordeolum, Warts, Purblindness, thickness of the Eye-lids, here are eleven. About the σπισκύνιον, or skin of the Eye-lids, Roughness, Watriness, Ulcers, Hairiness, here are four. About the Corners, scabbiness, dryness, Agethinos, Adustion, αἰγιλωπία, αἰγίλωψ, serix, fretting, eating away, here are nine. About the Ball of the Eye, Pterygium, Albula, ῥῆξις, μυκέφαλον, σαφύλωμα, τάραξις, αἱμάλωψ, ςραγγός, uva visus, here are nine. About the Pupil, or Sight, there are nebula or nubes, hebetatio, latitudo pupille, effusio, effectio, defectio, atrophia, or φθίσις, glaucedo, μυδρίασις, geminæ pupillæ, όπώπιον, metalopa, myops, obscuratio, here are twelve. In the whole substance of the Eye, there are φλεγμονή, φίμωσις, χύμωσις, combustio, suffusio, apostema, comestio, ulcus, circumdolor, psydrakium, here are ten. And there are several sorts of Rheums, lene, λάβρον, subitum, calidum, dulce, frigidum, tepidum, tenue, acre, antiquum & arenosum, aluminosum, here are eleven Rheums, and in all fifty five Diseases. And this is the Preparation of the Confection for all the foresaid Diseases: Juice of the Herb ℥vj. Licium Indicum ℥vj. Myrrh, Saffron, Frankincense, Opium, each ℥vij. black Acacia ℥xij. Rain-water ℥v. Beat them up together, and keep it in a Glass Vessel. But it is better to put in Wine for Water. This is a most precious thing for the Rheum, and for all Diseases of the Eyes, and Dimness; for it stops every Rheum. Moreover anointing with it in the Bathe, and washing it off, is a great help for all pains. For the Hemicrania. And the raw Flesh of the Purple-fish, applied Plaster-wise to the Forehead asswages the Hemicrania. And in the Porphyry-stone engrave the Bird, and under its feet Kirikium, or the Purple-fish, and put under the Stone the end of the Birds Wings, and enclose it, and wear it against every Headach, and every Hemicrania. And it is also good for Rheumarick Eyes. In the Wain of the Moon make the Ring, And the Eye-salve.
LETTER XVII. P.
Ῥάμνοι, a Plant. Romphea, the Bird νυκτερίς, an Owl with long Ears well known to all. Ῥαφίς, a Sea fish, having as it were a Needle in its Mouth. Ῥινόκερως, a parti coloured stone, a horned stone of the end of the Rhinoceros Nose. For it is like a Horn.
If therefore you put a Branch of the Plant in the House, all Devils will fly away. And the Juice of the Plant, and the Fruit with Honey, applied to the Eye, sharpens the sight. And if it be applied alone, it takes out white Specks in the Eye. But boyl it to a. Thickness. And the Blood of the Owl, if you anoint with it, and the Juice of the Herb, and Honey, will sharpen the sight, and take away a suffusion. And let an Owl be engraven in the Stone, and at its Feet the Needle-fish, and under the Stone put the Root of the Herb. He that carries this shall put Devils to flight. And if you lay it under the Head of any one that knows it not, he will not sleep. In like manner also, if you cut off the Head of a living Owl, and tie it in a black Skin, and apply it to any ones left Arm, he will not sleep, till it be taken from him.
LETTER XVIII. Σ.
Satyrion is an Herb like Spinosa, and it starts up with its whole Stalk from the Ground; it is two Palms in heighth, full of Seed: It and the Seed have a watrish pale Colour. The Estrich is a known Bird. The Sea-Cow is an edible Fish, well coloured and known. The immaculate Saphire is dedicated to Venus. Therefore the Preparation of the Herb is in this manner; For spent and barren Women, and for Coition, and for such as have a watry and thin seed, and which cannot conceive, and such as are withered and dry: For this is arid and delectable, and gives Conception. If before Coition, you strew it on the virile Member, anointed with Honey, the Woman will be debilitated beyond measure. And if the Woman be so anointed, the Intenseness of the Act will be great: For it dries up Nature, and causes Conception, and makes barren women conceive. And it is prepared thus: of Satyrion Seed ℥ij. and Seed of Pepper ℥j. Alumen scissile ℥j. (but according to another Book) ℥ij. Stypleria rotunda, i.e. common Allum ℥ij. Aromate aridis ℥ij. Lay it up in a Vessel, and communicate it to no man. The Preparation, or Confection of Aromate aridis is thus, Costue ℥iij. Spikenard ℥β. (in another Book, ℥ij.) Carpobalsamum ℥ij. Amomum ℥β. (in another place ℥v.) Cloves ℥ij. Cassia ℥ij. Storax ℥v. Opobalsamum ℥j. Roses exungulated ℥iiij. Musk ℈β. Powder the dry things very finely, and sift them well. Then rub the Storax a long time apart, and then with the beaten Roses and Balsam, and all mixt together, make Trochises: Afterwards suffumigate them, and dry them in a θυινον, thyinum of Tree-Moss and Storax, and Mastich, and Quails Claws, and Costus, which being dried, put them up in a Glass Vessel, and when you have occasion for Conception, powder to Trochises. And this is Confectio aromatis sicca. And the Bird Estrich has an Echidirum, which is called suffivium aridum, the inner Skin of the Gizzard: This powdered, and given in Drink secretly, procures Love and Luxury. And the Stone of the Echinus, i.e. of the Gizzard of an Estrich, with one Grain of Satryion, powdered and given in Meat or Drink secretly, procures great Intenseness to them especially, who are impotent in Coition. And the stone it self, only hung about the Neck, causes good Digestion, and Intenseness in Coition. And the Stone of the right Temple of the Sea-Cow, carried about one, causes Intenseness, or Erection. And the left Stone does the contrary. And the Fat of the Fish causes great Delights, beaten up, or dissolved with Honey, and anointed on both Genitals. Engrave therefore upon a Saphire-stone an Estrich holding a Sea-Cow in its Mouth, and put underneath a grain of Satyrium and a little of the Stone, which is in the Echinus or Gizzard of the same Bird, and enclosing it, wear it, against all indigestion and for Tension and Love. For it is very good for those that desire to use much Coition, and for old Men. And it makes him that wears it, gracious.
LETTER XIX. Τ.
Trifolium, Trefoil, a known Herb. Ταώς, the Peacock, a delectable and acceptable Bird, which all do know. Τρυγών, a Turtle, a Sea-fish known to all, whose good and bad is known. Taïtis, a Stone as beautiful as a Peacock, and like one.
Engrave therefore in the Stone a Peacock, holing a Sea-Turtle, and under the Stone the Peacock's Voyce, ajo, and put the Roots underneath. For this carried about one is a great Miracle for Victory and Peace, and Stability, and all Gains; so that the very Divinity rejoyces in it. And it shews in Sleep whatever you would. For if you place it under your Head, in great rest, you shall see in a Dream what you have a mind to. And give this Ring to no other body. For such another is not found. And by the Stone that is in the Head of a Peacock, given in Drink with your own Sweat, you may obtain any Virgin which you have a mind to.
LETTER XX. Υ.
Ύπέρικον, is an Herb stupendously good; some call it Dionysiaca, i.e. Bacchus and Jove their Herb, προβατότυλος (?), it is a Summer Plant. Yperionis avis is the Female Eagle, like to the Male Eagle. Ϋκκος, a Sea-fish not edible. Yenos, a Stone which is found in Rivers, it is a Stone having a very bloody Colour.
Engrave therefore in the Stone an Eagle tearing the Fish, and under the Stone put a Root of the Herb, and the end of a Feather of the Eagle's Wing, and if you have it not, put in a Hawk's Feather, and enclosing it, you will have a great Phylactery for all Fits of the Mother and Swimmings in the Head, and Flux of Blood, and further for all Diseases of the Mother, excerpt the falling down of the Womb. Give it therefore to Women Patients as a great Mystery.
LETTER XXI. Φ.
Φρύνιον is an Herb, which is called βατράχιον, i.e. Rana, an evil Plant. The forms of it is as apium raninum: And it grows in Waters, being of a burning quality. Φρύνη is a Bird;, and some call it Ictaeris, others a green Bird; it is of the bigness of a Sparrow. Φώκη, a Seal or Sea-Calf, viz. an excellent Sea-Animal having hands like a Man, a Face like a Calf or a Cow. Φρύνος, some call it βάτραχος, a Toad-stone.
The Virtue of the Herb therefore is strong as Iron, viz. it breaks Apostemes, Kernels, Glands, and all things that are purulent. And you shall cause a Plaster or Oyntment to be laid on but for three hours, then take it away, and you will find the Body marked and hurt: But in the hard Bodies you may let it lie on longer. And after incision use those things, which cleanse and draw, and then Healers. And thïs is the Rosary. Of the Herb Batrachia ℥iv. Arsenick ℥iv. Chalcitis ℥iv. Lathyridon ℥iv. the Breasts of Cantharides, throwing away the wings and legs ℥vj. quick Lime ℥j. (in another place ℥viij.) Oyl of Cedar, or Roses, or Costus what is sufficient; French Soap ℥iv. Beat them together carefully, and make a Plaster, and lay it up in a Glass Vessel. Use it, and take care you lay it not upon a Nerve or Muscle, and make a Convulsion. And it is good also for an Ægilops and Trichiasis, applied after they appear to be risen. The hairs also of a Seal which are found between its Nose and its Mouth, the greater and harsher of them pluckt, with the middle of a Seal's Heart and the Heart of a Houp, and a little of the Liver of a Seal, and some Chrysanthemum or Stoechas or herb Plumeria, of Ants herb, and lynx, of the Tongue of an Estrich, and a little Musk in Deer's Skin, and tie up the right Eye of a Wolf; and keep it for a great Phylactery for all Friendship, and obtaining of Victory. For it dissolves all Enmity, and confers Friendship, it also delivers from all necessity and difficulty of Times, and from danger, and from all tempests and waves of the Sea, and from wild Beasts, and from Pirate and Thieves by Sea or Land, and from Devils and Sickness for it affords health, and good acts, and good works, opportunity, and abundance of all good things, and truly it is the great Protection of GOD, especially if it have the Root or Fruit of Pæony in it. And the Nails of a Seal's hands, carried about one or worn, frustrate all Treacheries and Fascinations. Therefore it will not be inconvenient neither, to put a Nail of the right hand into this Phylactery. And the Hairs of a Seal put into an Unguent, and tied about one in a Girdle, cures all pain of the Loyns and Kidneys. Being put also in the Shooes they cure the Gout and Bloody Flux. And likewise the Fat of a Seal, mixt with Oyntment of Roses, is good for Gouty persons. And if one tie the Heart of it to the Mast of a Ship, the Ship will never suffer Shipwrack. And if you hang its Skin at the Sayl-yard or at the Mast of a Ship, it will not be struck by Thunder. And the Bird eaten cures Icterick Persons. And its Claws hung about one cures the cold Fit of a Quotidian, Tertian and Quartan Ague. And its Heart tied in a Cloth, and worn upon the Arms, puts off a Tertian, and Quartan, and an ἀμφημερινὸς. In a Toadstone therefore engrave a Hawk and at its feet the Frog-Fish, and enclose the Tongue of a Frog, and the root of the Herb, and the end of the Tongue of the Bird, and give it to whom you please to carry. For it stops all Fluxes of Blood, and cures the Jaundice. It is also for such as spit blood, and for the Flux of Women, and is good for the act of Fury above the Anger of ones Enemies, especially if the hairs of a Seal be enclosed in it. It preserves also from venomous Stings. And it has other Acts also, which I shall relate. Take the Stone, which is called Hieracite and engrave in it a Hawk, and at his feet a Frog, and under foot engrave this M l â a â which is Malaa. In another Book it is found thus; Mer Gyf Rai maa ovaa. And in a living Loadstone make this Sculpture, a a m a a G y n a: But other have it thus M a a a a a. And take a common Hawk, which we call Circus, or a Falcon, kill it in Spring-water by dipping it under water so often till it dies. Take it therefore, and preserve it in Myrrh for seven days, as in Salt. And after seven dayes, tie the Tongue of a living Frog, and two stones, scil. a Hieracites and a Magnet, and little filings of Steel, that the Magnet may live, tie them in a Hawk's Skin: And make the Ligature of the Phylactery of the nerve of the Hawk, as a round (or twisted) Cord small and long, that being worn about the Neck, it may reach to the Stomach and Heart and you will foreknow all things. But neither tell, nor teach this to thy own Son. This the Apozeme or Cup of the Phylactery. Take a new Flagon or Dish, in which the foresaid Water where the Bird was killed is, and take of that Water ℥ij. and of Honey ℥j. and of Rosemary root ℥ij. and of Barley first infused in Rain-water till it sprout, so that indeed the Grain does just appear, xxviij Corns, and of the Herb Batrachia ℥iv. Frankincense ℥iv. of the Herb Chamæleon iiij Seeds, which are called Cnidius Coccus. Bruise them, and boyl then with Hydromel, till it grow as thick as an Electuary, and put it up in a Glass Vessel, and keep it covered. But when you put this up, put into it the heart of a Houp, and its Blood; and again upon this, swallow another heart of a Houp, and Hydromel after it, and a little of the Composition, and you will be perfect all the time of your Life. And it is good, if you dip the foresaid Stones in the same Composition, and so you will provide for your self when you want any thing, or you shall keep a Ring so, and you will be perfect. When therefore you would foreknow, or know, whatever is done in the World, or in thy own House, or in another House, concerning a Man or a Woman, or a Thief; taste first with one finger of the Composition, and drink devoutly, and afterwards Hydromel, and carry the foresaid Phylactery about your neck, so that it may reach your Heart and Stomach, and you will be a Fore-knower of all things. Whatever you have a mind to know concerning the life of a Man or Woman, their Actions and Generations, and Lots of Fortunes, and concerning Thieves and Fugitives, where and how they are; as a wise Man you shall have Science of, and know, and discern every thing.
LETTER XXII. X.
Χρυσάνθεμον, i.e. Golden-Flour, us an Herb known to all. Χρυσέπτερις, a Golden-wing, is a Bird of the bigness of a Quail. Χρυσόφρος (or rather Χρυσόφρυς) an edible Sea-fish known to all, a Guilt-head, Χρυσίτης, a speckled Stone, and as it were Golden.
The Flower therefore of Chrysanthemum is of a Gold colour, and there are Chives in the middle of the Flower, like Ants, little and black, having little wings. This is called Man's Blood. This therefore is gathered before the rising of the Sun, the Sun being in Aries, and is put in a Glass Vessel with Oyl of Roses and the Flower of the Herb: Then coming in the Morning, take chastly a little of it, and anoint your Face, and go away confidently, for it will make you amiable, and acceptable, and efficacious with all Men, and for all things. And if you do this at the Sun-rising, it will be the more effectual. And it is good for infortunate degrees, inefficacy and suchlike. The Root therefore of the Herb with the Stone out of the Fishes Head, tied in a Cloth, is good for pain of Childrens Teeth in breeding them. The Eyes of the Bird Chrysepteris, hung about one, cure Tertian Agues. Its Hearst also hung about the Neck cures Fevers. The Stone also of the Head of it, hung about the neck, cures Consumptions. In the Stone Chrysites engrave a Bird having a round Crown, and at its feet the Fish, and underneath enclose the Root of the Herb: Give it to wear against Pains of the Stomach, and Fits of the Mother, and the Stone in the Kidneys. And it makes the wearer acceptable and amiable in all things. And it is good for Fevers, if it be put in Oyl, and unction be made with that Oyl, at Sun-setting. And it has other Efficacies. A Drink for Love, if you infuse it in Wine and drink it. And if any one have the stone of the Fishes Head with the foresaid things, it will be very good good for Phthisical People.
LETTER XXIII. Ψ.
Ψύλλιον, is an Herb known to all, Fleawort. Ψύλλος marinus, a very little Animal which Fishers use. It sings by the shore. Ψάρος, a well known Bird, a Starling. Psorites, a Stone called πόρος, i.e. Vadum.
Boyl therefore of the Seed of the Herb ℥iij. in ℥xviij. of Water to viscosity, strain it through a Cloth, and throw away the dregs, and in the Water which you strained out, put of Wax ℥iij. of Oyl ℥vj. Then boyl them, till the Wax is melted, and rub it a long time in a Mortar. For this is a divine Plaster for the Gout and Stone, and insensible Flesh. And if you put the Stone into the Blood of the Bird, and anoynt the Face, you will cure Tertian and Quartan Agues. And if in the foresaid Juice of the Herb you dup the Stone thrice, and anoynt those, that have the Head-ach, in the Face, you will keep them without pain. And Psyllus marinus, tied up with viij Seeds of Psyllium in a Cloth, and hung about the neck, drives away a Fit of a Tertian Ague. And boyl a great many Psylli marini in Sea-water, and sprinkle it where there are many Fleas, and there shall be no more. In the Stone Psoricus engrave three Psylli marini, abiding under the green Reed, and enclose the Roots of the Herb, and give it to a little one to wear, that falls and beats out his Teeth. And if a Fisher carry it about him watching all day by a River or Pond, he will make a great catching of Fish.
LETTER XXIV. Ω.
Ώκιμον, an edible Plant, known to all, Basil. Ώκύπτερος, a Bird, Swift-wing, a venerable Animal, common to all, χελιδών, a Swallow. Ώμυς a Sea-fish, Ibembras, another calls it Kymbros, a small edible Animal, which is called μαινίς, a Pilchard or Herring. Ώκυτόκιος, i.e. velociter pariens, quickly bearing, is a Stone less than the Eagle-stone and ratling. And it is smooth to the Touch.
We know of the Plant Basil, and that is has great Effects. If any one chew this Herb fasting, and before he have washed, and shall set it in the open Air for seven nights, in which time the Sun may not see it, taking it away indeed by day, and by night exposing it to the open Air, he will find a Scorpion of seven knots and green. If this stings any one, he will swell and die in three dayes. And if you put it into water or wine, and give it any one to drink, all his Body will grow dry and leprous. For of this come incurable Ulcers. And if you bruise the same Scorpion with the seed of the herb Scorpiona, and make Pills, afterwards dry them and put them up in a Glass, and give them any one that is Epileptick, he will no longer be bart. And you must give it for seven dayes alike, three Pills fasting, in temperate wine. But if you give it to a healthy Man, he will grow Lunatick, and he will be incurable. And if you anoint People in Tertian Agues with the Juice of the herb Basil and Swallow's Dung, you will cure them. And if you give a Swallow's Feather, and Basil root, to a Woman in travail to hold, she will presently bring forth without any harm. If you put a Feather of the Bird in any Unguent, you will have love and peace with all men. And concerning the common Scorpion I will hide nothing, because of the Error of the Foolish. For there is an Error implanted in the Air. If therefore you put a common Scorpion into ℥vijβ. of Oyl in the wain of the Moon, and keep it by you, and anoint any ones back, and the palms of his hands, and the soles of his feet; but you must anoint the back from the top to the bottom, and the forehead, and the head before the hour of the Fit, it will cure a Tertian, and a Quartan, and a Quotidian Ague. It also helps Lunaticks, and those that are possessed with the Devil. But if you put a Feather of the Bird into other Oyl, and anoint him that is cured, his Disease will return, and he will die. And a common Scorpion roasted and eaten by those that have the Stone, makes them piss the Stone without torment. Tie up the string of a Scorpion, and the extremity of the Herb Basil, in which the Seed is, and a Swallow's heart in a Deer's skin, and you will cure Lunaticks; and this Phylactery both casts out disobedient Devils, and compels them to go away. And dissolve the foresaid Stone with the Juice of the Herb, and the blood of the Bird, and the head of a Herring, and a little water, and put it up in a Glass Vessel, and when you have a mind to make shew of your power, dip the fingers of your hand, either right or left, and touch the strongest stone that you please, or bone, or wood, it will presently break, so that you shall seem great. And if one puts the head of a fresh Herring upon the Coals to fumigate, and he gets upon the house in the night, he will think that all the Stars run into one. And if any one at the full Moon shall put the head of the Animal into a dry Fig, and shall lay it on the Fire, when the Air is still he will see the Orb of the Moon as big as half of Heaven. Another sight; And if you mix a little of the Sea-star with it, you see great Stichius, he is the Dæmon Fortune, made, and standing at your feet. And if you powder the Stone Pyrites, and in like manner lay it on, there will be Thunder and Lightning. And if you also lay on Earth, which fell from an house upon a Man, there will be an Earthquake in the place. And μαινίς they call ώμυς, because it hath great virtue in the shoulders: for ὦμος is a shoulder. And the Confection of the Plasters is in this manner; Of the bones which are in the shoulders of Herrings, Mandrake Apples, Henbane Seed, Opium, dried Roses each ℥j. (in another place Bark of the Root of Ulmelea ℥iij.) Colophonia ℔j. Sulphur ℥j. Nitre ℥j. Make it as a Composition, and plaster whom you please with it, and he will quickly be rid of his Disease. But if you make a Fomentation applies for one day, and would give any relief, it will do no good. But it will not pass seven dayes: for this is the Medicine of things that are applied. And Mænis is so called, because it makes a Maniacal Confection in this manner, Take, I say, the eyes of a Mænis, and put them into Wine with some Lily, and infuse them so for seven dayes, then put into the Wine of Mandrake Seeds ℥xiv. Seeds of κυνοσβάτε, i.e. Dog-Briar ℥iv. of the Herb Scorpionia ℥iv. Boyl it to half, and put it up and use it. For mad People; If you see any one in Madness, or a Mania, give him of the Wine ℥ij. with warm water, and he will be cured (in another Book it was ℥viij.) And if you mix it with an Eye-water, and make an infusion, and use it for seven dayes in a suffusion of the Eyes, it will cure. And the Stones, that are in the head of a Mænis, powdered and mixt with the gall of a black Alanitus, make one to see these things that are in the dark. And if you mix it with a little of living Magnet, and a little Rain-water, and anoint, you will see these things that are in the Heaven and in the Air for seven days. Engrave on the Stone a Swallow, and at its Feet a Scorpion, standing upon a Herring, and under the Stone enclose the eyes of a Scorpion, and a Herring, and the Roots of Scorpionia, and wear it. For it averts all venom of Animals, and will humble all Enemies and Traytors. If any one be stung by a Scorpion, sign the Wound with the Seal, and presently he will be cured. If any one be bitten by a mad Dog, and grow ὑδροφοβικός, he cannot drink a more precious Liquor. Take therefore the Ring, and put it in Water, and give him to drink, and he will be safe; and if you give it before Madness, he will not be mad. And if one give the Tongue of a young Mænis dissolved in water, and putting the Ring into it, give it a mad man to drink, he will be safe. But if you give it to one that is sober, it will make him raging mad. His Relief is, to give him a roasted Mænis to eat, and the man will become ignorant of the foresaid things. As Divine Kiranides sayes unto Men.
Thus Harpocration finished this Book, and I found no other Book of them that are called Kirandes. But indeed in this, I say, Harpocration was dissonant from Kirani, or the one from the other: But we collected every Chapter out of each, as if set down, and we have made a Book, omitting nothing. And now we will pass to the other Books of Kirani, that we may reap benefit by them.
Demetrios Chloros translated this grimoire.