CONCERNING THE NATURE OF THINGS.
BOOK THE NINTH.[1]
Concerning the Signature of Natural Things.
IN this book, our first business, as being about to philosophise, is with the signature of things, as, for instance, to set forth how they are signed, what signator exists, and how many signs are reckoned. Be it known, first of all, then, that signs are threefold. The first things signed man signs; the second Archeus signs; the third the Stars of the Supernaturals. In this way, then, only three signators exist, Man, Archeus, and the Stars. Moreover, it should be remarked that the signs signed by man carry with them perfect knowledge and judgment of occult things, as well as acquaintance with their powers and hidden faculties.
The signs of the stars give prophecies and presages. They point out the force of supernatural things, and put forth true judgments and disclosures in geomancy, chiromancy, hydromancy, pyromancy, necromancy, astronomy, the Berillistic art,[2] and other astral sciences.
Now, in order that we may explain all the signs as correctly and as briefly as possible, it is above all else necessary that we put forward those whereof man is the signator. When these are understood you will more rightly attain to the others, whether natural or supernatural. For instance, it is known that
- ↑ Note with reference to the books De Natura Rerum. In most editions, seven books only are included under this heading, but the Geneva folio, from which the translation has been made, gives nine as above. In the other cases the treatises on Separations and Signatures are regarded as independent works. There can be no doubt that the classification adopted by the Geneva folio is correct, for in method and design these treatises are integrally connected with the rest of the Nature of Things.
- ↑ Among the branches of astronomy there is one which is called Nigromancy. It has gained this name because it is exercised by night rather than by day. This science is everywhere and by all rejected and cursed as diabolical, yet only by those who are ignorant of it. For this science is a natural one, born of the stars. But above all notice the property of beryls. In these are beheld the past, present, and future. Let no one be surprised at this, because the constellation impresses the image and similitude of its influence upon the crystal in the likeness of that concerning which inquiry is made. This must take place by a compulsion of the constellation, as is recorded in magic. As the splendour of the sun flows in upon the crystal, so the constellation pours it from above upon the object. Moreover, all things which exist in Nature are known to the constellations, and when the stars are subject to man, he can bring them to such obedience that they favour his will. It is universally boasted concerning faith that it can accomplish many things. This is, indeed, not far from the truth, for Christ Himself bears witness to it. And since faith is an operative principle it is evidently nothing else but a virtue and an efficacy. For virtue works in a word, and words make the dead alive. In a similiar fashion, what else is there in the stars than that by faith in Nature they are conquered? And as by the word of faith the mountain is cast into the sea, know that it is owing to natural faith that by a word the stars are brought down, so that they may perform their operation according to our imagination, for he is wise who rules the stars—he is wise, I say, who can bring their virtues under his rule, for in this manner are constituted visions in glasses, mirrors, waters, and the rest, according to the quality of the power, and of the union made in conception.—Explicatio Totius Astronomiæ.
