Commentary on the First and Second Chapters of the Thirtieth Book of the Natural History of Gaius Plinius Secundus

not properly, but according to the cause and celestial mode: thus celestial things are inherent in inferior ones, in a terrestrial mode, likewise also in effect: thus we say that certain Entities are Solar, certain Lunar, and of that kind: thus inferior things receive those influxes which superior things bestow upon them: thus the human body is illuminated by the force of them, the influxes of the stars are inherent in it by a certain mutual nature: thus we also say that other things lacking sense draw some energy from them: as, Gold, they claim to be solar: Silver, lunar: among stones, the Pearl, the Crystal, the Carbuncle: these indeed they claim to be solar. Among animals, the Lion, the Swan, the Eagle: Among herbs, the Heliotrope, Laurel, Crocus, Balsam, Amber, Musk. Thus we call Jovial things, Tin, Hyacinth, Beryl: Among herbs, the Lily, Henbane: Among trees, the Oak, Poplar, Vine, Beech. Saturnian things are, Lead, the Magnet stone, Jasper, the herb Mandrake, Asphodel. Mercurial things, Quicksilver: among herbs, Five-leaf grass original: "Pentaphilon", and of that kind. Venusian things, Sparrows, Doves: among plants, Verbena, Violet, Wall-rue original: "Politrichon", and many of that kind, which it was not pleasant to add more fully. Moreover, to return to our Magi, these, when they have determined to inflict harm upon someone, use the harmful Planet and the things subject to it, that is, Saturn and Saturnian things: when they have decreed to entice love, [they use] Venus and Venusian things: when a petition, [they use] Jupiter, Mercury, the Sun: thus they sometimes do wonderful things, with things so aptly prepared, and the soul of the world thus making inferior things fruitful: For the soul of the world, through the virtue which it has from the Ideas (as the Platonists say), makes everything fruitful, both natural and artificial, by infusing into them occult properties and [things] full of wonders. But for accomplishing these things, perturbations, or (if I may say so) passions of the mind contribute not a little: For they are nothing other than motions or inclinations proceeding from the apprehension of some thing, either agreeing or dissenting. Such apprehensions, some are reported to be sensible, others rational, and others congruent to the mind: and according to these passions or perturbations in the soul they are said to be,