MAGICIANS, students, and observers of the operations of Nature, know how, by the application of active forms to a matter fitly disposed, and made, as it were, a proper recipient, to effect many wonderful and uncommon things that seem strange, and above Nature, by gathering this and that thing beneficial and conducive to that effect which we desire; however, it is evident that all the powers and virtues of the inferior bodies are not found comprehended in any one single thing, but are dispersed amongst many of the compounds here amongst us; wherefore it is necessary, if there be a hundred virtues of the sun dispersed through so many animals, plants, metals, or stones, we should gather all these together, and bring them all into one form, in which we shall see all the said virtues, being united, contained. Now there is a double virtue in commixing: one, viz. which was once planted in its parts, and is celestial; the other is obtained by a certain artificial mixture of things, mixed among themselves, according to a due proportion, such as agree with the heavens under a certain constellation; and this virtue descends by a certain similitude or likeness that is in things amongst themselves, by which they are drawn or attracted towards their superiors, and as much as the following do by degrees correspond with them that go before, where the patient is fitly applied to its agent. So from a certain composition of herbs, vapours, and such like, made according to the rules of Natural and Celestial Magic, there results a certain common form; of which we shall deliver the true and infallible rules and experiments in our Second Book, where we have written expressly on the same.
We ought, likewise, to understand that by how much more noble and excellent the form of any thing is, by so much the more it is prone, and apt to receive, and powerful to act. Then the virtue of things do indeed become wonderful; viz. when they are applied to matters, mixed and prepared in fit
You must, therefore, know which and what kind of matters are either of art or nature, begun or perfected, or compounded of more things, and what celestial influences they are able to receive. For a congruity of natural things is sufficient for the receiving of influence from celestial because, nothing hindering, the celestials send forth their light upon inferiors they suffer no matter to be destitute of their virtue. Wherefore as much matter as is perfect and