In heaven and in the planets there is virtue, which informs, moves and disposes virtues in things below, following the way it is distributed among the signs and planets: like the virtue of the Sun, which opens flowers and turns them to face toward it so that they can receive virtue and growth from it inasmuch as it disposes the virtue that they potentially hold, toward actualization. However, there are some flowers which do not turn toward the Sun since they belong to a motionless sign, or to Venus or the Moon; nonetheless all flowers receive virtue from the Sun through the Sun's own nature, with which it does great good through its greatness and goodness and through its power, and because it is masculine, it produces day and attracts vapors from the earth and makes them ascend.
  Rhubarb has virtue against choler, which is of its own complexion B and it cannot oppose choler without the virtue of heaven because two species of one and the same complexion cannot oppose each other without some medium; but the virtue of heaven acts upon things below with celestial goodness, greatness, duration, power and instinct and disposes and ordains that choler be purged with rhubarb and with Jupiter and the Sun and likewise with scammony, all this is done in order to do good. However, when a patient happens to take an overdose of rhubarb or  scammony, then the virtue of heaven acts with Mars and with excessive magnitude,  opposes Jupiter and does evil with Capricorn which is mobile and cannot be of any help through the great power of Mars or the magnitude of Leo which is a fixed or motionless sign.
 Mutton eaten with garlic  belongs to A of Jupiter and  Gemini and garlic belongs to Mars and Aries. And the virtues of garlic and  mutton join together through the virtue of the signs and planets in a heating and drying effect, because B overcomes A, as proved in the chapter about A B.
 A magnet attracts iron with the virtue and power of heaven through the mobile (cardinal) signs which are of the same complexion as the magnet and the iron, and with the virtue of the North Star; and on account of this the virtue of the magnet is a medium which plays the role of accomodating the virtue of the North Star to the virtue of iron, and their concordance consists in the greatness, power and appetite of  heaven operating through C D. And as D overcomes C as proved above in the chapter on C D, the magnet, which is C,  must have greater virtue through D than through C; and it has this increase in virtue through the greatness and the duration of heaven that influence it more strongly with their likenesses through D than through C.
 Cubeb is B, and the brain is D; and rue is B and the eyes are D; and cubeb helps the brain by opposing B to D, and rue helps the eyes by opposing B to D. And none of this could happen without the virtue of heaven, which helps B against D and harmonizes the lower virtues of B and D. And it is good for physicians to know this so they can administer B type medicines against D in planet - sign combinations where B displays great virtue through Aries, Leo, Mars and the Sun.
 Mustard has a virtue for making vapors rise to the head, and quince has a virtue for keeping down or repressing vapors, and mustard has this virtue through heaven's E (all the first decans of signs), and quince through G (all the last decans); and mustard rises on account of B, and quince descends on account of C. And as quince has a dual virtue for descending caused by earth and water,  and mustard by its fiery nature only has a single ascending virtue, so quince should have a  descending virtue through G that is greater than mustard's virtue for rising by E. But as the virtue of heaven communicates more through E with mustard  than with quince through C,  mustard has a more intensive movement in rising to the brain and in warming and drying it, than does quince in descending to the bottom of the stomach to cool it and dry it. Quince eaten before a meal, on an empty stomach, has a restrictive or constipating effect, but after a meal, it is a laxative; and it cannot do this without the virtue of heaven, which causes this one and identical C virtue to operate in diverse manners in things below; and it does this through G and through F, because the virtue that the signs and planets have through G communicates its descending movement to quince,  and F likewise in standing still. Thus, quince can have a laxative effect due to the mobile virtues of the signs, and a restrictive or constipating effect due to immobile ones.
 Fire on its own only has a heating virtue, nor does it have any virtue for vegetating or sensing, but through instinct, appetite, and the other principles of heaven, the virtue of heaven gives virtue to fire and also to the other elements, so they have virtue with which to make heat sensible to the senses and make it participate in vegetative movement, growth and nutrition. And thus a stone or a tree that have no virtue per se to make them visible, receive the virtue of being visible from the virtue of heaven; and the same applies to touch, and to the knocking of one stone against another, as their percussion can be heard on account of the virtue of heaven; and likewise with the other senses and the virtue of imagination as well.  And for these reasons, objects are disposed by the virtue of heaven to be available to the vegetative, sensitive and imaginative potentials as their virtue is aroused and sent out to reach other objects, and astrologers give great credit to this virtue.
 We can describe and discover many other natural secrets through the virtue of heaven and through the principles of the General Table but as we do not want to make this tome too voluminous we are skimming briefly over all this; indeed, the things said here provide guidelines for investigating natural virtues in things below, with the principles of heaven.

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