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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
order_n	church_n	power_n	word_n	4,109	5	4.3877	3	true

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

conclude that if they are prepared with all these Circumstances observed which we have before delivered and ingraven upon some Matter that is Proper for the receiving of the Influences of the Starres they may Naturally retaine them and work those wonderfull Effects which we have before set downe This Conclusion will receive both more Confirmation and more Clearnesse by the Answers to the following Objections in the meane time Contra Cels 4. Advers Haeres l. 1. c. 23. De Civ Dei l. 10. c. 11. Hist Sclav L● 14. Contra gent. l. 4. Col. 80. De Error proph rel cap. 16. Pand. Turc cap. 230. Capitolo 4. for your satisfaction in the truth of these Influences of the Coelestiall bodies upon Artificial things you may have recourse to Tertullian Origen S. Irenaeus S. Augustine Thekel or the Author of the book intituled Liber Lapidum filiorum Israel Arnoldus Abbas Lubecensis Arnobius Olympiodorus in Photius Julius Firmicus and Leunclavius You may see also the little Pamphlet written by Barnerio an Italian the Title whereof is Regole sopra la Carta Marina where he proves learnedly and by Experience that many Cottons and Wools of the Eastern Countries and even of our Own Countries also do last longer or a less while if they be wrought in diverse Kingdomes and under certaine Constellations as it is also observed in Ships Vitruvius proves the same to be so in Buildings also notwithstanding that both the Stone and Morter be as good in the one place as in the other CHAP. VII That the Objections which are made against Talismanicall Figures make not any thing at all against their Power THE CONTENTS 1. WHence the Custome of using certaine Words and of applying certaine Characters in the Cure of Diseases hath sprung 2. An Abominable Ceremony used by the Egyptians for to cause Haile to cease The Reason of the Command given to the Jewes of not Graffing on a tree of a Different Kind 3. The Talismans delivered by Antonius Mizaldus condemned 4. The Objections brought by Gulielmus Parisiensis Gerson answered The Power the Sun hath within the bowels of the Earth 5. A Fourth Objection answered The stories of Sorcerers and of Images of Waxe of very little Credit 6. A Fifth Objection refuted Of the Weapon-Salve that cures the Wound by being applied to the Weapon that made it 7. The Sixt Objection of no Force A remarkable story of two Twins 8. The Operation of these Talismans proceeds not from the Secret Vertue of the Stone 9. Cajetan and Pomponatius defended against Delrio touching the Power of Figures 10. The Vertue of the Starres descends as well upon a Living Scorpion as upon its Image 11. The Forcible Reasons brought by Galeottus in Defence of Talismans 12. The Objection brought against Franciscus Ruëus answered 13. The Story of Virgil's Talismanicall Fly and Horse-leech a True one against Naudaeus Gervais his booke not Fabulous as is commonly believed 14. Of some Admirable and Curious Inventions of men that seeme more Incredible then Talismans 15. Certaine Objections never before brought against the Power of Figures with their Solution THe Wonderful Effects which have been alwaies observed to have been wrought by Talismanicall Figures have so perplexed the minds of those men who account every thing to be Magicke which themselves are not able to comprehend as that without making any Distinction at all betwixt Power which is Naturall and Lawfull and that which our Faith permits us not to meddle with they have boldly published that what Vertue soever proceeds from Figures is utterly Diabolicall But when they perceived that Knowing Men would hardly sit downe so and that it concerned them to produce some Reasons to prove that these Figures can have no Naturall Power at all they have at length brought These following ones though they are built on very weake foundations as we shall make it appeare 1. The First is that Reason it selfe tels us that these Operations cannot be Totally Naturall but rather superstitious and Dangerous seeing that to reduce them to a full and entire Effect there are some certaine words to be used which have no Power at all especially over things which have no Sense and that Therefore the Making of them ought to be forbidden and rejected as the Church hath ordained To answer fully and in Order both to This Objection and to the rest that follow I say that in the First place we are to take notice that in the matter of these Figures we have already condemned all Words and all other Superstitions so that to avoid a Tedious Repetition the Reader must call to mind what hath already been said to This. As for the Church it never yet rejected the True and Lawfull Power of Figures such as we have described it as may appeare out of the Writings of those two Learned Men Tho. Aquinas and Cardinall Cajetan And if the Fathers have sometimes condemned it it was not till they saw that it was so mixed with superstition that I say not Abominations that they conceived they should never otherwise be able to divert men from the Practice of it but by condemning it utterly as Moses likewise did in forbidding absolutely the Graffing on a Tree of a different kind only to keep them from that sinne which was usually committed at that Action as we shall shew hereafter And that it may appear that the bare Figures have not been used alwayes without any Application of Words and Ceremonies such as were not only Vaine but Ridiculous also we may take notice that in Aegypt when they would cause Haile to cease which might have been effected by the Vertue of a bare Talisman onely it was thought Necessary that Foure Naked Women should lye along upon the ground on their backs and lifting up their feet on high they were to pronounce some certaine words and so the Haile would cease Quatuor Mulieres said they as R. Moses reports jaceant in terra super dorsum suum nudae et erigant pedes suos et dicant talia verba et operentur istud grando descendens super locum illum recedet ab eodem loco This Ridiculous Ceremony was taken from the Posture of some Talismanicall Figure In Gen. which served to divert stormes of Haile whereon saith Chomer was graven the Image of Venus lying along Besides some Ignorant persons having lighted upon some of the Characters which the Ancients had invented that so they might conceale their Philosophical Secrets from the unworthy Rabble such as are those wherewith the Chymists bookes are full not knowing the Originall of them and believing that they had some secret Vertue in them they graved them on Talismans Such perhaps was the Aegyptians Serapis which had on its breast the so much Celebrated Letter Tau This inscribing of Cifres and Characters brought also along with it this Beliefe that seeeing there were Letters written upon Talismans they might certainly then be read also and hence did this Superstition take

in Our Time also be found out This in a certaine kind of Load-stone which is of a Mixt Colour betwixt white and blacke and something resembling that of Iron that if a Knife or Needle be touched with it it will cut and enter into a man's body without the least sense of paine at all Which hath given occasion to a very Learned man who himselfe also had tried the Experiment to say that our Mountebanks Card. de subtil l. 6.7 which we see to cut and flash themselves upon their Stages in such manner without the least change of countenance doe make use of this Experiment But my purpose here is not to set downe indifferently what ever wonderfull effects there are found in Stones and in Plants Their severall Figures the power whereof we now undertake is the only subject which at present I have proposed to my selfe It is necessary therefore for the avoyding of all Equivocation that I make a Division of these Figures their Generall name being already known 1. They are therefore either Naturall Accidentall or Artificiall of which this Last sort shall be the subject of the Ensuing Chapter and the two Former Kinds of This. Now both the Naturall and Accidentall as they are of three sorts that is Imbossed or rising up hollowed or Naturally ingraven and only Painted so are they found also in three sorts of things namely in Stones chiefely in Plants and in Living Creatures which neither Albertus nor Camillus have observed Now there is this Difference betwixt the Naturall and the Accidentall that these Later say Writers are not made to any End Proposed whereas on the Contrary those other are never produced without some Reason or other The Accidental are produced after some such manner as was that Act of the Painter who being not able to expresse to his mind the Foaming of a Horse in a fury threw his Spung at his Piece with a purpose utterly to deface it but it so happened that what his Pencill could not doe his Spunge performed so rarely that it was impossible for any hand to mend it This Foame then was made without any Intention of the Painter to make it But if I should say there is no such matter in the Works of Nature I should say nothing but what were Justifiable For if we are taught even by Divinity it selfe and Reason also confirmes it that there is a Certaine Providence which leads on all things to their End and which makes nothing but to some purpose why should we then ascribe to Fortune any thing that causeth us to admire the Power of God and to impute to Chance things that are of greatest Admiration seeing that among so many Leaves that are found in a Forest there is not one of them falls without the Will and Pleasure of Him that created them But suppose we should admit that there are some Figures Accidentall we shall notwithstanding endeavour to prove the power of a good number of such as must needs be confest to be Naturall Let us now in Order consider both the one and the other We have already said that they are found in three sorts of things in Stones in Plants and in Living Creatures Those that are found in Stones are called Gamahes a word derived in my opinion from Camaïeu by which name in France they call all Figured Agats so that from this Particular name there is now made a Generall Appellation serving to expresse all sorts of Figured Stones To give an account now of this word and to tell whence it is Originally descended is something a difficult thing no one Author that I have met with having resolved this Doubt or indeed so much as proposed it only this one thing I do assuredly know that it is no French word but a Stranger And I have sometimes thought that as the Jewes who lived a long time in France have left us many of their Words as I prove elsewhere Advis sur les Langues they might peradventure have left us this also and this Conjecture seemes the more probable in that this People traficks much in precious Stones Now the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chamaieu may have beene corrupted from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chemaija which signifies As the Waters of God because that you shall see some Agats streaked in such manner as that they perfectly represent the Figure of Waters and the word God is here added according to an Idiotisme frequent in the Hebrew Tongue which when it is to speak of any thing of Excellence usually addes this Holy Name after it Thus speaking of a pleasant Garden it calls it Paradisus Domini of a great Army Exercitus Domini of tall Cedars Cedri Dei of high Mountaines Montes Dei and so of the rest The Figures then which are represented on Stones are as we have formerly said of Three sorts also either Painted Embossed or Ingraven 2. The Paitned ones are of two sorts either Coloured or without Colour the Coloured are all such as are found on Agats such as was that of King pyrrhus where the Nine Muses richly apparrelled were represented dancing with Apollo in the midst of them playing upon a Harp Cardan cannot believe that this Figure could ever be so exactly drawne Card. de Subt. 1.7 by meere Accident but rather is of opinion that it was made after this manner Some Painter saies he had long before pictured upon a piece of Marble Apollo amidst the Muses and afterward either by Chance or upon set Purpose this Picture being buried in the ground in some place where Agates were generated the Marble was turned into Agate and yet still retained the very same Lineaments which had beene formerly drawne upon it A very pleasant Conceit this But what would he have said if he had seen that which M. de Breves hath observed in his Voyages into the Levant of a Crucifixe represented Naturally on a Marble Stone I have seene saith this great Inquirer after Curiosities another the like Wonder at St. George's in Venice En scs Relations fol. 137. where the Figure of a Crucifixe was represented upon a Marble Stone but with so much Life as that you might there plainly distinguish the Nailes the Wounds the Drops of Bloud in a word all the particulars that the most curious painter would have expressed This Crucifixe now according to Cardan must needs have beene drawne upon some other kind of Stone which was afterwards converted into Marble which is very ridiculous or suppose that this was not some other Stone turned into Marble but that it had by some Extraordinary Meanes only received and retained the Figure of some Crucifixe which had been applied unto it We must then be forced necessarily to say that all other Stones have received those Figures which we see perfectly represented upon them by the like Application which Opinion is farre wider of Common Sense then the Former M. de Breves either had not observed or else had forgot to

which had knowledge of him only by this Naturall way But the First Chaldeans besides this way of Knowledge had knowledge of him also by Revelation It is Probable then that this Later way joyned with the Former brought them to a just acknowledgment of Him which they expressed by these Fires which they kindled in Honour of Him Another Conclusion is that these Chaldeans had not as yet dealt with Spirits and although that after the Floud a great part of this People whom the Pride of Cham had corrupted had addicted themselves unto them yet notwithstanding the greatest part still kept themselves to the Lawes of their Fathers and would not acknowledge any other Demons save those Spirits which they conceived to have their Residence in the Stars But I should perhaps be thought to talk Idly with this Rabbin had I no other Proofes of this but what I have out of his Schoole But these Truths are acknowledged also by Jamblicus who is of the same Perswasion Chaldaeos verò saith Ficinus speaking of this Philosopher Daemonibus non occupates Aegyptijs antepoint See also what Porphyrie saies speaking of the Oracle of Apollo which was enforced to say that Chaldaeis quae vera esset sapientia tantùm Hebraeisque ipsis concessum agnoscere purâ Aeternum qui mente colunt Regemque Deumque The Fires then which they kindled before the Sun Porph. l. 1. de Phitosoph Resp and Moon were not consecrated to Demons And as for those Spirits which they prayed to in these Starres the Practise of it is so lawfull as that We our selves in our Litanies doe also invocate them And but that These Words would be an occasion of Scandall to the Ignorant I could very well say O Angell of the Sun and thou O Angell of the Moone pray for me And here I could give thee Reader some very Choise Observations concerning the Ancient Orientall men and their Adoration of Spirits and Ghosts but I consider that I have many Enemies I shall therefore hast to another Subject which is as little Known to the world though lesse subject to Suspition CHAP. IX Whether or no the Ancient Hebrews made use of any Mathematicall Instrument in their Astrology and what the Figure of their Instruments was THE CONTENTS 1. VVHat Instruments the Ancient Astrologers used The Fable of Atlas discovered 2. The Hebrew 's Sphere described 3. Certaine Doubts proposed concerning the Fabrick of it The strange Conceit of R. Moses concerning the number of the Heavens 4. A Conjecture upon the Antiquity of this Sphere 5. Of the Diall of Ahaz and it's Description not yet seen 6. Conjectures on the Figure of our Sun-dials THose who have had more then ordinary skill in the Science of Astrology and who have sometimes also taken the paines to erect Figures and cast Nativities have assured us that it is a very hard matter to practise these Curious Arts without the helpe of some Instrument Which hath moved some of the Rabbines to conclude that seeing their Fore-fathers were skilfull in this Science they must needs have made use of One or More of these Mathematicall Instruments that so they might be able the more easily to attaine to the end of those Operations which the Learned reckon to be of Astrologicall Cognisance Now that the Ancients had of these Instruments and in their practise made use of them may be made appeare out of Historians some of which have made mention of the Chaldean Astrologers as namely Q. Curtius who giving an account of all those that went forth of Babylon for to receive Alexander the Great Ibid. saith Magi deinde suo more carmen canentes post Chaldaei Babyloniorum non vates modò sed etiam Artifices Where by the word Artifices he meanes these Astrologers who made Instruments for the Practise of their Art And this is the Glosse of Heurnius Idest ij Astrologi In Chald qui Astrorum cursus observabant varia instrumenta in eum vsum fabricantes Hence we may discover what the ground was of that Fable of Atlas King of the Mauritanians or Phoenicians who fled before the Army of Josuah For the Heavens which the Greeks whom we may truly say to have been the Corrupters of all Antiquity say that This Man who was both a King and an Astrologer bare up with his shoulders was only a Globe or Sphere not much unlike ours which he made use of in searching after the motions of the Heavens Ac tum saies the same Heurnius disciplinas avitas ipsum excoluisse L sphaeramque Caeli effigiem confecisse Vnde posteà Poetae et mendacissimi Graeci Caeli gestationem ipsi affixerunt It is most certaine then that the Ancients had certaine Instruments which they made use of in their Practise of Astrology But to conclude now that those which are described by Chomer and by another Anonymous Rabbine that I have seen in the Library of Cardinall de Saincte Susane were invented by the Hebrewes the Conjectures which I shall afterwards produce will not suffer me to beleeve However I will here give you a particular Deseription of them as I find it delivered by these Authors 2. The first piece that you saw of these Instruments was the Base or foot of it which was made of a Thin Plate of Copper or some other Metall bowed and hollowed in manner of a Bason Three small Pillers rose up from the Superficies whereon were written these three words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Din Schalom Emet that is to say Judgement Peace Truth These Pillers bare up two great Semi-circles which made up a Triangle with so great Artifice that it was neverthelesse Round in the Superficies Within you had a Great perfect Circle which had within it two others and all of the same Metall with the Base The First which was the greatest of these Circles had these words upon it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Schemai haschamaim THE HEAVEN OF HEAVENS The second had onely written upon it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Schamaim THE HEAVENS and the Third had only this one word upon it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 raquiagh which signifies as much as Expansum This Later Circle and the First were nothing so admirable as the Middlemost which was beset round with very many severall Little Circles which were all Moveable among which there were seven which appeared more Eminently then the rest by reason of their being placed nearer the Center of the Instrument All these Circles had little Stars on them and those which were upon these 7. Circles were marked each of them with one of these letters 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifie the Planets in the order that we reckon them beginning with that which is furthest off from us which is Saturne Neare these letters there was seen these following words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jom Rischon Scheni Schelicsi Revighi Chamischi Schicsi Scevighi that is to say The First Second Third Fourth Fift Sixt Seventh Day Every one of the

know well that this Latine word is not alwayes a Note of Similitude Facti sumus Sicut Consolati was the song of the People returning out of Captivity as Men that are Comforted shall we conclude hence that they were not Really so No But this word Sicut AS is Redundant in this place and might as well have been away So likewise in this passage Transivimus Sicut per Ignem and in many more the like Therefore Complicabuntur Coeli Quia LIBER sunt But if it be still Objected that for as much as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Caph signifies sometimes sicut in the Originall there is no more reason why it should be rendered Quia then Sicut and Consequently it will still hold true that the Heavens are not a Booke but are onely as a Booke To this it may be answered that the Holy Scripture doth else-where fully decide this Controversie seeing that speaking of the Heavens it makes mention of Lines and Letters which are words that are most properly and Essentially spoken of a Booke and maketh no use of the word Sicut As at all which is an Infallible Argument that these words in the passage before cited Complicabuntur SICUT Liber Caeli are not expressions of Similitude Now that the Scripture speaking of the Heavens nameth expresly the word LETTER will appeare out of the very First Verse of the Bible where the Hebrew Text runnes thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Bereshith bara Elohim ET haschamaim that is to say In the Beginning God created the LETTER or CHARACTER of the Heavens For this is the meaning of the Hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ET or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Aot which signifieth a LETTER And as for the word LINE wee finde it much more plainely set downe in the 19. Psalme Vers 4. In Omnem terram exivit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Kavam LINEA corum I shall not here enter into any tedious Dispute Whether it be to be read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Kolam Sonus eorum rather then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Kavam Linea eorum and so consequently whether the Passage cited by St. Paul out of the Interpretation of the Seventy be corrupted or else the Hebrew Text. In my Advis sur les langues Orientales I shew with Titelmanns Bredembachius Malvenda Mercerus Genebrard that the Places are not at all Corrupted neither in the one nor in the other but that the Septuagint and St. Paul had regard to the Sense of the Words rather then to the Letter saying Sonus eorum to make it suite more aptly with the following Words Et in fines Orbis terrae verba eorum because that the Sound the Voyce and the Words doe very handsomely accord and suite together We may adde also that they made use of a Sublime and Allegoricall sense of these words applying them to the Preaching of the Apostles And thus St. Paul and the Septuagint being fully reconciled to the Hebrew Text we may the more boldly sticke to the Letter and read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Kavam Linea eorum understanding it spoken of the Starres which are ranged in the Heavens after the manner of Letters in a Booke or upon a Sheet of Parchment For which reason also God is said in the Holy Scriptures to have stretched out the Heavens as a Skinne calling this Extension 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rachia from whence perhaps the Greekes might take their word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth a Skinne or Hide it being most proper to a Skin to be Extended or Stretched forth Now upon this Extension as upon a Skinne hath God disposed and ranged the Starres in the manner of Characters whereby as by a Sacred Book the wonderfull Workes of God are set forth to all those that know how to read them Coeli enarrant gloriam Dei saith the Psalmist And here peradventure some may say that the Wonderfull Workes of God are set forth by the Heavens in their Prodigious Extent Harmony Brightnesse Order and admirable Motion and not by way of any Writing But R. Moses a very learned Jew assureth us that the Word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Saphar to Declare or Set forth is never attributed to Things Inanimate so that from hence He concludes that the Heavens are not without some Soule which is no other then that of those Blessed Intelligences who have the Conduct of the Starres and dispose them into such Letters as God hath ordained declaring unto us Men by meanes of This Writing what Events we are to expect And for this cause this same Writing is called by all the Ancients 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chetab hamelachim that is to say The Writing of the Angels And that this passage Coeli enarrant gloriam Dei is clearly meant of this Celestiall Writing appeares by the words immediately following In omnem terram exivit Linea eorum I know very well that according to St. Paul and the Septuagint a man may understand by the Heavens the Apostles or as some others will have it the Prophets But if pursuing the Allegory a man should take occasion to deny the Literall Sense this would be no small Crime in in the Judgement of the Fathers Scripturae Verba saies the Whole Schoole propriè accipienda sunt quando nihil inde Absurdi fequitur So that if we sticke to the Letter of the Text not onely this Passage alleaged but many others also which I omit that I may come to the Maine Matter in hand doe very much confirme this Writing 3. Now as the Prophets have done before so have all the Learned among the Ancients also after their Example called the Heavens SACRED BOOKES as among the Jewes R. Simeon Ben-Jochay in the Zohar on the Section Temourah which is the 25. Chapter of Exodus Cifr 305. where he speakes very largely of this Celestiall Writing Lib. Moreh Seps Kab Beres The●il Maguid Misnah In Misn Milchamot Adonai Galg Hass in Beres though very Obscurely R. Abraham also in his Jetsira or Booke of the Creation delivers many Mysteries of it and after them R. Moses Aegyptius Moses Ben-Nachman Abraham the Sonne of Dior his Contemporary Aben-Esra David Chimchi Jom Tof Ben-Abraham Joseph the Sonne of Meir Levi Ben-Gerson Chomer Abarbanel and many others which I shall here omit that I may come to the Greekes and Latines who will peradventure be better received The Learned Origen interpreting after his manner that is to say Subtilly and Quaintly this Passage in Genesis Et erunt in Signa Praep. Evang. lib. 6.9 affirmes as he is reported by Eusebius that the Starres were placed in this Order in the Heavens for no other end but to shew by their diverse Aspects Conjunctions and Figures what ever is to happen while the World indures as well in Generall as in Particular yet not so as if they were the Cause of all these things never any such thing came into the Thought much lesse into the Writings of this Learned man For