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things that grow in the Earth. Very many are the wonders that are done by Waters, according to the Writings
of Pliny, Solinus, and many other Historians, of the wonderfull vertue whereof, Ovid also makes mention in
these Verses.
----- Hornd Hammons Waters at high noon
Are cold; hot at Sun-rise and setting Sun.
Wood, put in bub'ling Athemas is Fir'd,
The Moon then farthest from the Sun retir'd;
Circonian streams congeal his guts to Stone
That thereof drinks, and what therein is thrown.
Crathis and Sybaris (from the Mountains rol'd)
Color the hair like Amber or pure Gold.
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Heinrich Cornelius Agrippa: Of Occult Philosophy, Book I (part 1)
Some fountains, of a more prodigious kinde,
Not only change the body but the minde.
Who hath not heard of obscene Salmacis?
Of th' Æthiopian lake? for, who of this
But only tast [taste], their wits no longer keep,
Or forthwith fall into a deadly sleep.
Who at Clitorius fountain thirst remove,
Loath Wine, and abstinent, meer Water love.
With streams oppos'd to these Lincestus flowes:
They reel, as drunk, who drink too much of those.
A Lake in fair Arcadia stands, of old
Call'd Pheneus; suspected, as twofold:
Fear, and forbear to drink thereof by night:
By night unwholesome, wholesome by day-light.
Josephus also makes relation of the wonderfull nature of a certain river betwixt Arcea, and Raphanea, Cities
of Syria: which runs with a full Channell all the Sabboth [Sabbath] Day, and then on a sudden ceaseth, as if
the springs were stopped, and all the six dayes you may pass over it dry-shod: but again, on the seaventh day
(no man knowing the reason of it) the Waters return again in abundance, as before. Wherefore the inhabitants
thereabout called it the Sabboth-day river, because of the Seaventh day, which was holy to the Jews. The
Gospel also testifies to a sheep-pool, into which whosoever stepped first, after the Water was troubled by the
Angel, was made whole of whatsoever disease he had. The same vertue, and efficacy we read was in a spring
of the Ionian Nymphs, which was in the territories belonging to the Town of Elis, at a Village called
Heraclea, neer the river Citheron: which whosoever stepped into, being diseased, came forth whole, and
cured of all his diseases. Pausanias also reports, that in Lyceus, a mountain of Arcadia, there was a spring
called Agria, to which, as often as the dryness of the Region threatned [threatened] the destruction of fruits,
Jupiters Priest of Lyceus went, and after the offering of Sacrifices, devoutly praying to the Waters of the
Spring, holding a Bough of an Oke [oak] in his hand, put it down to the bottome of the hallowed Spring;
Then the waters being troubled, a Vapour ascending from thence into the Air was blown into Clouds, with
which being joyned together, the whole Heaven was overspread: which being a little after dissolved into rain,
watered all the Country most wholsomly [wholesomely]. Moreover Ruffus a Physitian [physician] of
Ephesus, besides many other Authours, wrote strange things concerning the wonders of Waters, which, for
ought I know, are found in no other Authour.
It remains that I speak of the Aire. This is a vitall spirit, passing through all Beings, giving life, and
subsistence to all things, binding, moving, and filling all things. Hence it is that the Hebrew Doctors reckon
it not amongst the Elements, but count it as a Medium or glew [glue], joyning things together, and as the
resounding spirit of the worlds instrument. It immediately receives into it self the influences of all Celestiall
bodies, and then communicates them to the other Elements, as also to all mixt [mixed] bodies: Also it
receives into it self, as it were a divine Looking-glass, the species of all things, as well naturall, as artificiall,
as also of all manner of speeches, and retains them; And carrying them with it, and entering into the bodies
of Men, and other Animals, through their pores, makes an Impression upon them, as well when they sleep, as
when they be awake, and affords matter for divers strange Dreams and Divinations. Hence they say it is, that
a man passing by a place where a man was slain, or the Carkase [carcass] newly hid, is moved with fear and
dread; because the Aire in that place being full of the dreadfull species of Man-slaughter [manslaughter],
doth, being breathed in, move and trouble the spirit of the man with the like species, whence it is that be
comes to be afraid. For every thing that makes a sudden impression, astonisheth nature. Whence it is, that
many Philosophers were of opinion that Aire is the cause of dreams, and of many other impressions of the
mind, through the prolonging of Images, or similitudes, or species (which are fallen from things and
speeches, multiplyed in the very Aire) untill they come to the senses, and then to the phantasy, and soul of
him that receives them, which being freed from cares, and no way hindred, expecting to meet such kind of
species, is informed by them. For the species of things, although of their own proper nature they are carryed
to the senses of men, and other animals in generall, may notwithstanding get some impression from the
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Heinrich Cornelius Agrippa: Of Occult Philosophy, Book I (part 1)
Heaven, whilest they be in the Aire, by reason of which, together with the aptness and disposition of him that
receives them, they may be carryed to the sence [sense] of one rather then of another. And hence it is
possible naturally, and far from all manner of superstition, no other spirit coming between, that a man should
be able in a very time to signifie his mind unto another man, abiding at a very long and unknown distance
from him; although he cannot precisely give an estimate of the time when it is, yet of necessity it must be
within 24 hours; and I my self know how to do it, and have often done it. The same also in time past did the
Abbot Tritemius [Trithemius] both know and do. Also, when certain appearances, not only spirituall, but also
naturall do flow forth from things, that is to say, by a certain kind of flowings forth of bodies from bodies,
and do gather strength in the Air, they offer, and shew themselves to us as well through light as motion, as [ Pobierz całość w formacie PDF ]