As Islamicate magic texts were adopted in new climates, practitioners attempted to maintain the correspondence between plants and the heavenly powers that governed them. Early-modern Arabic talismanic texts such as the Ghayāt al-Hakīm of Maslama al-Qurtubī arose from earlier talismanic magic texts from India, Persia, and Chaldea and reference many plants and spices that originate in these lands. Subsequently, talismanic practice migrated into early modern Europe via texts of astral magic including the Picatrix, a Castilian translation of the Ghayāt for Alfonso X in 1256. In a kind of astrocartography, the Picatrix insists that “One must know the cities and their latitudes since the planetary powers are different among them. We see this in things that are produced at one latitude that are not found in another, such as minerals, stones, metals, trees, and plants” (141). In magic as in medicine, practitioners either imported the ingredients or substituted indigenous plants and herbs, encouraged in some cases by the Picatrix’s listing of general properties of plants that correspond to planets and stars. Practitioners hybridize imported plant knowledge with local healing and apotropaic plant practices. Paracelsus in his 1589 Herbarius wrote that Germans “want to prepare medicines from across the seas while there are better remedies to be found in front of their noses in their own gardens” (Moran, 1993). Culpepper (1653) similarly was proud to base his astrological plant healing on indigenous English plants, even saffron. What seems to be consistent is the requirement that astrally implicated “virtues” (as distinct from qualities) are retained in the substitute plant. Research will demonstrate whether an interest in the abstract system of astral magic distinguishes elite from popular practices. Following a path initiated by scholars such as David Pingree, this paper will trace plants across texts. Through comparative studies of recipes with similar intended effects in books of magic and medicine, lists of materia medica, and cargo and trade routes, and by researching the cultivation of indigenous and imported plants, I will track the habitats and journeys of a few plants mentioned frequently in texts of astrological magic from the thirteenth to seventeenth centuries, such as myrobalan, spikenard, saffron, and hellebore, the “sullen herb of Saturn.” Partial bibliography Amar, Zohar, and Efraim Lev. 2017. Arabian Drugs in Early Medieval Mediterranean Medicine. Pingree, David. 1980. “Some of the Sources of the Ghayāt al-Hakīm.” Journal of the Warburg and Courtauld Institutes, 43: 1-5.