Alchemy and Occult: Miracles of Art, Nature, and Magick, part 1

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Friar B A C O N
H I S
DISCOVERY
O F T H E
M I R A C L E S
A R T,
Of  N A T U R E,
And
M A G I C K.

Faithfully translated out of Dr Dees
own Copy, by T.M. and never
before in English.

 

---

L O N D O N,
Printed for Simon Miller at the Starre
in S^t Pauls Churchyard, 1659.

Prejudate eye much lessens the noblenesse of the Subject. Bacons name may bring at the first an inconvenience to the Book, but Bacons ingenuity will recompence it ere he be solidly read. This as an Apology is the usher to his other Workes, which may happily breath a more free Air hereafter, when once the World sees how clear he was, from loving Negromacy. 'Twas the Popes smoak which made the eyes of that Age so sore, as they could not discern any open hearted and clear headed soul from an heretical Phantasme. The silly Fryers envying his too prying head, by their craft had almost got it off his  shoulders. It's dangerous to be wiser than the multitude, for that unruly Beast will have every over-topping head to be lopped shorter, lest it plot, ruine, or stop the light, or shadow  its extravagancies. How famous this Frier is in the judgment of both godly and wise men, I referre you to the Probatums of such men, whose single Authorities were of sufficiency to equallize a Jury of others; and as for the Book, I refer it to thy reading. As for myself, I refer me to him, whom I serve, and hope thou wilt adore.

O Selden de Diis Syris Sintag.I.r.2.—7.25.
    That singular Mathe-matician, learned be yond what the Age he liv'd in did ordinarily bring forth, Roger Bacon an Oxford man, and a Fryer minorite.
    The Testimony of Gabriel Powel in his Book of Antichrist in Preface, p.14.

    Roger Bacon an Englishman, a founded Scholar of Merton-Colledg in Oxford, a very quick Philosopher, and withall a very famous Divine, he had an incredible knowledge in the Mathematicks, but without Necromancy (as John Balleus doth report) although he be defam'd for it by many: Now this man after he had sharply reproved the times wherein he liv'd; these Errours, saith he, speak Antichrist present. Nicholas the Fourth Pope of Rome did condemn his Doctrine in many things, and he was by him kept in prison for many years together; as Antonine hath it in his Chronicle. He flourished in the year of our Lord, 1270.

    John Gerhard Vossius in his Book of the four Popular Arts, printed at Amsterdam, 1650 is every where full of the praises of Bacon, as in the year 1252. About these mens time Roger Bacon also flourished, an Englishman, and a Monk of the Order of St. Francis; who as he had div'd into all Arts and Sciences: so also he writ many things of them, he was a man both learned and subtil unto a Miracle, and did such won-derfull things by the help of Mathematicks, that by such as were envious and ignorant, he was accused of Diabolical Magick, before Pope Clement the 4th, and for that cause was detained in prison by him for some time. Jo. Pecus Earl of Mirandula, the Phenix of all the wits of his Age, cals him likewise, very ingenious. Moranlicus also commends highly his Opticks. He was buried at Oxford in the Monastery of the Monks of his own Order, anno 1284. So Chap.35. §.32. anno 1255. So Chap. 60. §. 13. Of Musick, anno 1270. So Chap.70§.7. 1270. Roger Bacon flourisht in England, a man wonderfully learned. And Chap. 71.§.8. anno 1270. Roger Bacon a Franciscan Monk, and a Divine of Oxford, was famous amongst the English in all sorts of Sciences; a man of so vast learning, that neither England, no nor the world beside, had almost any thing like or equal to him. And either by envy or ignorance of the Age, wherein he lived, was accused of Magick. He in the mean time did write and recommend to the Memory of Posterity, a Book of Weights, of the Centers of heavy things, of the Practicks of Natural Magick, &c. For he was a man well vers'd in all sorts of study, very learned in the Latine, Greek and Hebrew Tongues, a Mathematician every way accomplisht, and very skilfull both in Philosophy, Physick, Law and Divinity.
 

BE pleased to take notice, that there is now in the Press 18 Books of the Secrets of Arts & Nature, Collected out of the choicest Authors, both Antient and Modern; first designed by John Wecker D^r of Physick, and now much enlarged by D^rR. Read. The like never before in the English Tongue. To be sold at the Starre in S^t Pauls Church-yard.

That I may carefully render you an answer to your desire, understand, Nature is potent and admirable in her working, yet Art using the advantage of
 
 
 

2 Of the Invocation of Spirits.

nature as an instrument (experience tels us) is of greater efficacy than any natural activity.

    Whatsoever Acts otherwise than by natural or artificial means, is not humane, but merely fictitious and deceitfull.

    We have many men that by the nimblenesse and activity of body, diversification of sounds, exactness of instruments, darkness, or consent, make things seem to be present, which never were really existent in the course of Nature. The world, as any judicious eye may see, groans under such bastard burdens. A Juggler by an handsome sleight of hand, will put a complete lie upon the very sight. The Pythonissæ sometimes speaking from their bellies, otherwhile from the throat, than by the mouth, do create what voices they please, either speaking at hand, or far off, in such a manner, as if a Spirit discoursed with a man, and sometimes as though Beasts bellowed, which is all easily discovered by private laying hollow Canes in the grasse, or secret places, for so the voices of men will be known from other creatures.

    When inanimate things are violently moved, either in the Morning or Eve-
 

Of the Invocation of Spirits. 3

ning twilight, expect no truth therein, but down-right cheating and cousenage.

    As for consent, men by it may undertake any thing they please, if so be they have a mutual disposition.

    These I mention, as practices wherein neither philosophical Reasons, Art, or power of Nature is prevalent. Beyond these there is a more damnable practice, when men despising the Rules of Philosophy, irrationally call up wicked Spirits, supposing them of Energy to satisfie their desires. In which there is a very vast errour, because such persons imagine they have some authority over Spirits, and that Spirits may be compelled by humane authority, which is altogether impossible, since humane Energy or Authority is inferiour by much to that of Spirits. Besides, they admit a more vast mistake, supposing such natural instruments, as they use, to be able either to call up, or drive away any wicked Spirit. And they continue their mistake in endeavouring by Invocations, Deprecations or Sacrifices to please Spirits, making them propitious to their design. Without all question, the way is incomparably more easie
 

to obtain any thing, that is truly good for men, of God, or good Angels, then of wicked Spirits. As for things which are incommodious for men, wicked Spirits can no further yeeld assistance, then they have permission, for the sins of the sonnes of men, from that God, who governs and directs all humane affairs. Hence therefore I shall conclude (these things being beyond, or rather against the Rules of Wisdome) No true Philosopher did ever regard to work by any of these six wayes.

WHat men ought to believe touching Figures, Charmes, and such stuff, I shall deliver my opinion. Without doubt there is nothing in these dayes of this kind, but what is either deceitfull, dubious, or irrational, which Philosophers formerly invented to hide their secret operations of Nature and Art from the eyes of an unworthy generation. For instance, if the virtue of the Load-stone, whereby

and their Use. 5

whereby it draws iron to it were not discovered, some one or other who hath a mind hereby to cosen the people, so goes about his businesse, as lest any by-stander should discover the work of attraction to be natural, he calls Figures, and mutters forth some Charmes. Thus many things lie dark in Philosophical writings; in which the wiser sort of Readers will expresse so much discretion, as reject the Figures and Charmes, eying the works of Nature and Art, that so they may see the mutual concurrence of animate and inanimate creatures, occasioned by Natures conformity, not any efficacy of Figures or Charmes. This is the cause why the unlearned crew have judged such natural or artificial operations to be merely Magical. And some fond Magicians beleeve, That their casting of Figures and Charmes was the sole cause of such operations; hereupon leaving their natural and artificial operations have stuck close to their erroneous casting of Figures and Charmes. And thus they both have by their own folly deprived themselves of the benefit of the others wisdome. In times past, godly and religious men, or rather God himself, or his {Nnmb.6.27.}

good Angels composed several Prayers which yet may retain their primitive virtue. As to this day, in several Countreys certain prayers are made over hot irons, and water in the River, &c. By which the innocent are cleared, and guilty condemned; yet all this is done by the Authority of the Church, and her Prelates. Our Priests exercise their holy water, {Numb. 5.} as formerly the Jews did in the Old Testament, in making the water of Tryal, whereby the wise was tryed, whether she were an adultresse, or honest. Not to instance in others of the like nature. Concerning those Secrets, which are revealed in Magicians writings, although they may contain some truth, yet in regard those very truths are enveloped with such a number of deceits, as it's not very easie to judge betwixt the truth and falshood, they ought all worthily to be rejected. Neither must men be believed, who would assure us, That Solomon, or some other of our sage Progenitors were Authors of such Books, because those Books are not received either by the Churches Authority, or by any prudent men, but only by a few cheating Compa-

and their Use. 7

nions to be the work of such men. Mine own experience assures me they compose and set forth new works and inventions of their own, in lofty high flown expressions, the more colourably to make their lies passe under the shelter of the Text; prefixing some specious titles, the better to set them off, impudently ascribe such bastard births to famous Authors.

    Figures are either composed of words involved in the formes of letters, invented to contain the sense of some * speech or prayer {* Oraionis.}; or they are made according to the face of the Heavens in proper and select seasons. The Figures of the former sort must have the same sentence that I gave of prayers formerly; as for Figures and * {* Sigillis.}Impressions of the other kind, unlesse they be made in their peculiar seasons, they are not of any efficacy. And hence it is that all wise men think they effect nothing, who only go according to their prescribed Characters, not at all regarding more than the bare external forme. The more knowing sonnes of Art, dispose all their works of Nature and Art accord-

ing to the power of the Heavens, casting their work under a right Constellation, no lesse than the casting it in a right Figure. Now in regard there is much difficulty to discern the motion of Celestial Bodies, many are cousened, and very few know, how to begin their work either profitably or truly. Hence it comes to passe, that the croud of judicious Mathematicians and Starre gazers effect little, and that unprofitable, while the more expert Professours, who sufficiently understand their own Art, attain many conveniences both by their Operations and Judgements in select and proper opportunities: And yet let us take notice, how the Physician, or he that would re-erect a drooping soul, effects his designe by the use of Figures or Charmes, which in themselves are meerly fictitious (as Constantine the Physician is of opinion.) {Thus some
think the Kings evil is cured, by creating  a belief the touch of the King can cure.} Physicians use Figures or Charmes, not for any prevalency in them, but that the raising of the soul is of great efficacy in the curing of the body, and raising it from infirmity to health, by oy and confidence is done by Charmes;

and their Use. 9

for they make the Patient receive the Medicine with greater confidence and desire, exciting courage, more liberal belief, hope and pleasure. The Physician then who would magnifie his cure, may work some way of exciting hope and confidence in his Patient; not that hereby he should cheat, but stirre up the sick to believe he shall recover, which if we pin our faith on Constantines sleeve, is very tolerable. {This may be
done lawfully, if the party that is the principal agent doth nothing by way of compact with any Spirit, or sinistrously.} Upon this account he defends the hanging Charmes or Figures about the Neck. The soul no question is of much prevalency by reason of its strong affections over its proper body, as Avicen saith in lib. de anima, & 8. & animal. to which all wise men accord. Hereupon it was, that they concluded sick persons should be delighted by the company of children to play before them, and other pleasing objects. Yea they frequently consent to such things as please the appetite, though they be obnoxious to their disease; because affection, desire and hope of the soul conquers many diseases.

IN regard truth must not receive the least injury, we should take more exact notice how every agent communicateth the Virtue and Species which is in it to other extrinsecal objects; I mean not only the substantial Virtue, but even A-ctive Accidents, such as are in tertia specie Qualitatis.

    As for the Virtues which flows from the Creature, some of them are sensible, some insensible. Man which is both the most noble corporeity, and dignified rational soul, hath no lesse than other things heat and spirits exhaling from him and so may no lesse than other things emit and dispose of his Virtues and Species to external Objects.

    Some creatures we know have power to metamorphose and alter their objects. {Plin. Nat.Hist. lib.39.c.4.} As the Basilisk, who kils by sight alone. The Wolf,

and a Check to Magick. 11

if she first see a man before the man see him, makes the man hoarse. {Plin. lib.8.cap. 22. Solin. Poly. cap 8. Plin. lib.8. cap.30. Solin.c 30.} The Hyæna suffers not the dog which comes within his shadow to bark (as Solinus de mirabili bus mundi, and others) And Aristotle lib.3. de Vegetab. saith, That Female Palm-trees bring forth fruit to maturity by the smell of their Males. And Mares in some Kingdoms impregnate by the smell of Horses (as Solinus affirms.) Aristotle in his Secrets assures us of several other contingencies which issue from the Species and Virtues of Plants and Animals. Hence I argue, If Plants and Animals, which are inferiour in dignity to our humane Nature, can emit, then surely may man more abundantly emit Species, Virtues and Colours to the alteration of external Bodies. To this purpose is that, which Aristotle tels us (Lib. de somno & Vigilia) a menstruous woman looking in a glasse, doth infect it with spots, like clouds of blood. Solinus further writes, {Cap.6. vid. & C.Plin. l.7.c.2.} That in Scythia there are women which have two
 

sights in one eye. (Hence Ovid, Nos et pupilla duplex) and that these women by their glances kill men. {In the Norhern Country some are said to have an evil eye, and to do harm by their looks, yea though they
do it not voluntarily.} And we our selves know, That men of an evil complexion, full of contagious infirmities, as Leprosie, the Falling-sickness, spotted Feaver, bleer-eyed, or the like, infects those men in their company: While on the other side, men of a sound and wholesome complexion, especially young men, do by their very presence exhilerate and comfort others; which no question, as Galen in his Techne, proceeds from their pure spirits wholsome and delightsome vapours, their sweet natural colour, and from such Species and Virtues as they emit. {He holds sight by emission.}

    That man whose soul {The soul sinful or not, works morally, not physically to the hurt of others, but the man who hath a body may do something Medicante corpre.} is defiledwithmany hainous sins, his Body infirme, his Complexion evil, and hath a vehement fancy and desire to hurt his neighbour, may bring more inconveniences,

and a Check to Magick. 13

then another man. The Reason may be, the Nature of Complexion and infirmity yeelds obedience to the thoughts of the Heart, and is more augmented by the intervention of our desires. Hence it is that a leprous person, who is solicitous, desirous and fancying to infect some one or other in the room, may more easily and forceably effect it, than he which hath no such intention, fancy or desire. For (as Avicen observes in the fore cited place) the nature of the body is obedient to the thoughts, and more intent fancies of the soul. And (as Avicen in the 3^dMetaph. affirms) the thought is the first mover, after that the desire is made conformable to the thought, then after that the natural virtue, which is in the members, obeys the desire and thought; and thus it is both in good and bad effects. Hence it is that a young man of a good Complexion, healthfull, fair, well featured Body, having his soul not debauched with sinne, but of a strong fancy and vehement desire to compasse the effecting of some magnificent designe, withall adding the power of his Virtues, Species and natural heat; He may by the force of these *Spirits, {* Al. Species.} Vapours and in-

fluences work both more powerfully and vehemently, than if he should want any of these fore going qualifications, especially strong affections and forceable imaginations. Hence I conclude, Men by the concurrence of the foresaid Causes, Words and Works being the Instruments, bring great undertakings to perfection.

    As for words, they are hatched within, by the thoughts and desires of the mind, sent abroad by heat, Vocale arteries, and motion of the Spirits. The places of their generation are in open passages, by which there is a great efflux of such spirits, heat, vapours, virtues, and Species, as are made by the soul and heart. And therefore words may so farre cause alterations by these parts or passages, as their Nature will extend. For it's evident, That breathings, yawnings, several resolutions of Spirits and heat come thorow these open passages from the heart and inward parts: Now if these words come from an infirm and evil complexionated body, they are constantly obnoxious. But if from a pure sound and wholsome constitution, they are very beneficial and comfortable. It's clear then, That the

and a Check to Magick. 15

bare generation and prolation of words joyned with desire and intention are considerable in natural operations. Hereupon we do justly say, Vox viva magnum habet virtutem; Living words are of great Virtue. Not that they have any such Virtue of doing or undoing, as Magicians speak of, but only they have the Virtue of Nature, which makes me put in this Caution of being extream cautelous herein. For a man may, as many have already done, erre on both hands: Some wholly denying any operation of words: Others superfluously decline to a Magical use thereof. Our duties should be to have a care of such Books, as are fraught with Charms, Figures, Orizons, Conjurations, Sacrifices, or the like, because they are purely Magical. For instance, the Book De Officiis Spirituum,liber de morte animæ, liber de arte notoria with infinite others, containing neither precepts of Nature or Art, having nothing save Magical Fopperies. Yet herewithall we must remember, there are many Books commonly reputed to be Magical, but have no other fault then discovering the dignity of wisdome. What Books are suspicious, and what not; Every discreet Readers

experience will show him. The Book which discovers natural or artificial operations imbrace; that which is void of either or leave both, as suspitious and unworthy the consideration of any wise man. 'Tis usual with Magicians, to treat of both unnecessary and superfluous subjects. 'Twas excellently said of Isaac (in lib. de Febribus,) The rational soul is not impeded in its operations, unlesse by the Manicles of ignorance. And Aristotle is of opinion, (in lib. secret.) That a clear and strong intellect, being impregnated by the influences of divine Virtue, may attain to anything which is necessary. And in 3^d Meteor, he saith, There is no influence or power, but from God. In the Conclusion of his Ethics, There is no Virtue, whether Moral or Natural without divine influence. Hence it is, that when we discourse of particular agents, we exclude not the Regiment of the universal Agent, and first Cause of all things. For every first Cause hath more influence on the Effect, than any second Cause, as he speaks in the first proposition of Causes.
 

Of Artificial Instruments. 17
 
 

 

THat I may the better demonstrate the inferiority and indignity of Magical power to that of Nature or Art, I shall a while discourse on such admirable operations of Art and Nature, as have not the least Magick in them, afterwards assign them their Causes and Frames. And first of such Engines, as are purely artificial.

    It's possible to make Engines to sail withall, as that either fresh or salt water vessels may be guided by the help of one man, and made sail with a greater swiftness, than others will which are full of men to help them.

    It's possible to make a Chariot move with an inestimable swiftnesse (such as the Currus falcati were, wherein our fore fathers of old fought,) and this motion to be without the help of any living creature.

    It's possible to make Engines for flying, a man sitting in the midst whereof, by turning onely about

an Instrument, which moves artificiall Wings made to beat the Aire, much after the fashion of a Birds flight.

    It's possible to invent an Engine of a little bulk, yet of great efficacy, either to the depressing or elevation of the very greatest weight, which would be of much consequence in several Accidents: For hereby a man may either ascend or descend any walls, delivering himself or comrads from prison; and this Engine is only three fingers high, and four broad.

    A man may easily make an Instrument, whereby one man may in despight of all opposition, draw a thousand men to himself, or any other thing, which is tractable.

    A man may make an Engine, whereby without any corporal danger, he may walk in the bottome of the Sea, or other water. These Alexander (as the Heathen Astronomer assures us) used to see the secrets of the deeps.

    Such Engines as these were of old, and are made even in our dayes. These all of them (excepting only that instrument of flying, which I never saw or know any,

Artificial Experiments,&c. 19

who hath seen it, though I am exceedingly acquainted with a very prudent man, who hath invented the whole Artifice) with infinite such like inventions, Engines and devices are feasable, as making of Bridges over Rivers without pillars or supporters.

THe physical figuration of rayes are found out to be very admirable. Glas-ses and Perspectives may be framed, to make one thing appear many, one man an Army, the Sun and Moon to be as many as we please. As Pliny in the 2^d Book, Nat. Hist. chap. 30. saith, That Nature so disposeth of vapours, as two Sunnes, and two Moons ; yea sometimes three Sunnes shine together in the Air. And by the same Reason one thing may in appearance be multiplied to an infinity, in regard that after any creature hath exceeded his own virtue (as Aristotle cap. de vacuo.) no certain bounds is to be assigned it.

    This designe may seem advantagious to strike terrours into an Enemies Camp or Garison, there being a multiplication of appearances of Starres, or men assembled purposely to destroy them; Especially if the following designe be conjoyned to the former (viz.) Glasses so cast, that things at hand may appear at distance, and things at distance, as hard at hand: yea so farre may the designe be driven, as the least letters may be read, and things reckoned at an incredible distance, yea starres shine in what place you please. A way, as is verily believed, Julius Cæsar took by great Glasses from the Coasts of France, to view the site and disposition of stoth the Castles and SeaTowns in great Britain. By the framing of Glasses, bodies of the largest bulk, may in appearance be contracted to a minute volumne, things little in themselves show great, while others tall and lofty appear low and creeping, things creeping and low, high and mighty, things private and hidden to be clear and manifest. For as Socrates did discover a Dragon, whose prestiferous breathings and influences corrupted both City and Countrey thereabouts, to have

of Perspective. 21

his residence in the Caverns of the Mountains. So may any other thing done in an Enemies Camp or Garison, be discovered. Glasses may be framed to send forth Species, and poisonous infectious influences, whither a man pleaseth. And this invention Aristotle shewed Alexander, by which he erecting the poison of a Basilisk upon the Wall of a City, which held out against his Army, conveyed the very poison into the City it self. Glasses may be so framed and placed, as that any man coming into a room, shall undoubtedly imagine he sees heaps of gold, silver, precious stones, or what you please, though upon his approach to the place he shall perceive his mistake.

    It's then folly to seek the effecting that by Magical Illusions, which the power of Philosophy can demonstrate.

    To speak of the more sublimate powers of Figurations, leading and congregating rayes by several Fractions and reflexions to what distance we please, so as any object may prove combustible. It's evident by Perspe-

ctives they burn backward and forward, which Authours have treated on in their Books. That which is the most strange of Figurations and Mouldings, is the description of Celestial Bodies, both according to their Longitude and Latitude, in such Corporeal Figures, as they naturally move by their diurnal motion. An Invention of more satisfaction to a discreet head, than a Kings Crown.

    But this will suffice as to Figurations, though we might produce infinite prodigies of the like Nature.

 
 

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