Henry Cornelius Agrippa HIS Fourth BOOK OF Occult Philosophy.
OF GEOMANCIE.
MAGICAL ELEMENTS of Peter de Abano.
ASTRONOMICAL GEOMANCIE.
The NATURE of SPIRITS.
ARBATEL of MAGICK.
The Species or several Kindes of MAGICK.
Translated into English By ROBERT TURNER, Philo-Med.
LONDON: Printed by J. C. for THO. ROOKS, at the Lamb and Ink-bottle at the East-end of S. Pauls. 1665.
Where also the best Ink for Records is to be sold.
The PREFACE To the Unprejudiced READER.
AS the fall of man made himself and all other creatures subject to vanity, so, by reason thereof, the most noble and excellent Arts wherewith the Rational soul was indued, are by the rusty canker of Time brought unto Corruption. For Magick it self, which the ancients did so divinely contemplate, is scandali∣zed with bearing the badge of all diabolical sorceries: which Art (saith Mirandula) Pauci intelligunt, multi re∣prehendunt, & sicut canes ignotos semper allatrant: Few understand, many reprehend; and as dogs barke at those they know not: so do many condemne and hate the things they understand not. Many men there are, that ab∣hor the very name and word Magus, because of Simon Magus, who being indeed not Magus, but Goes, that is, familiar with evil Spirits, usurped that Title. But Magick and Witchcraft are far differing Sciences;* whereof Pliny being ignorant, scoffeth thereat: for Nero (saith Pliny) who had the most excellent Magicians of the East sent him by Tyridates king of Armenia, who held that kingdom by him, found the Art after long study and labour alto∣gether ridiculous. Now Witchraft and Sorcery are workes done meerely by the devill, which with respect unto same covenant made with man, he acteth by men his in∣struments, to accomplish his evil ends: of these, the histo∣ries of all ages, people and countries, as also the holy Scrip∣tures, afford us sundry examples.
But Magus is a Persian word primitively, whereby is exprest such a one as is altogether conversant in things
divine, and as Plato affirmeth, the art of Magick is the art of worshipping God: and the Persians called their gods 〈 in non-Latin alphabet 〉 hence Apollonius saith, that Magus is either 〈 in non-Latin alphabet 〉, or 〈 in non-Latin alphabet 〉, that is, that Magus is either a name sometime of him that is a god by nature, and som∣times of him that is in the service of God: in which latter sence it is taken Matth. 2.1, 2. when the wise-men came to worship Jesus; and this is the first and highest kinde, which is called divine Magick; and these the Latines did intitle Sapientes, or wise-men; for the fear and worship of God is the beginning of knowledge. These wise-men the Greeks call Philosophers; and amongst the Egyptians they were termed Priests: The Hebrews termed them Cabali∣stos, Prophets, Scribes and Pharisces; and amongst the Ba∣bylonians they were differenced by the name of Caldeans, and by the Persians called Magicians: and one speak∣ing of Sosthenes, one of the ancient Magicians, useth these words: Et verum Deum merita majestate prosequi∣tur, & angelos ministros Dei, sed veri ejus venera∣tioni novit assistere; idem daemonas prodit terrenos, vagos, humanitatis inimicos: Sosthenes ascribeth the due Majesty to the true God, and acknowledgeth that his Angels are ministers and messengers which attend the wor∣ship of the true God; he also hath delivered, that there are devils earthly and wandering, and enemies to mankind.
So that the word Magus of it self imports a Contempla∣tor of divine and heavenly Sciences; but under the name of Magick, are all unlawful Arts comprehended; as Necro∣mancy and Witchraft, and such Arts which are effected by 〈…〉ination with the devil, and whereof he is a party.
〈…〉 Witches and Necromancers are also called Male∣〈…〉〈…〉i; Sorcerers or poisoners; of which name 〈…〉 called, who without the Art of Magick
do indeed use the help of the devill himself to do mischief; practising to mix the powder of dead bodies with other things by the help of the devill prepared; and at other times to make Pictures of wax, clay; or otherwise (as it were Sacramentaliter) to effect those things which the devil by other means bringeth to pass. Such were, and to this day partly, if not altogether, are the corruptions that have made odious the very name of Magick, having chiefly sought, as the manner of all Impostures is, to counterfeit the highest and most noble part of it.
A second kinde of Magick is Astrologie, which judgeth of the events of things to come, natural and humane, by the motions and influences of the Stars upon these lower ele∣lements, by them observ'd and understood.
Philo Judaeus affirmeth, that by this part of Magick or Astrologie, together with the motions of the Stars and o∣ther heavenly bodies, Abraham found out the knowledge of the true God while he lived in Caldea, Qui Contem∣platione Creaturarum, cognovit Creatorem (saith Damascen) who knew the Creator by the contemplation of the creature. Josephus reporteth of Abraham, that he instructed the Egyptians in Arithmetick and Astronomy; who before Abraham's coming unto them, knew none of these Sciences.
Abraham sanctitate & sapientia omnium prae∣stantissimus, primum Caldaeos, deinde Phoenices, demum Egyptios Sacerdotes, Astrologia & Divina docuerit. Abraham the holiest and wisest of men, did first teach the Caldeans, then the Phoenicians, lastly the Egyptian Priests, Astrologie and divine knowledge.
Without doubt, Hermes Trismegistus, that divine Magician and Philosopher, who (as some say) lived long before Noah, attained to much divine knowledge of the
Creator through the study of Magick and Astrologie; as his Writings, to this day extant among us, testifie.
The third kinde of Magick containeth the whole Philo∣sophy of Nature; which bringeth to light the inmost vertues, and extracteth them out of Natures hidden bosome to hu∣mane use: Virtutes in centro centri latentes; Vertues hidden in the centre of the Centre, according to the Chy∣mists: of this sort were Albertus, Arnoldus de Villa no∣va, Raymond, Bacon, and others, &c.
The Magick these men profess'd, is thus defined: Ma∣gia est connexio à viro sapiente agentium per natu∣ram cum patientibus, sibi, congruenter responden∣tibus, ut inde opera prodeant, non sine corum admi∣ratione qui causam ignorant. Magick is the connexion of natural agents and patients, answerable each to other, wrought by a wise man; to the bringing forth of such effects as are wonderful to those that know not their causes.
In all these, Zoroaster was well learned, especially in the first and the highest: for in his Oracles he confesseth God to be the first and the highest; he believeth the Trinity, which he would not investigate by any natural knowledge: he speaketh of Angels, and of Paradise; approveth the im∣mortality of the soul; teacheth Truth, Faith, Hope, and Love; discoursing of the abstinence and charity of the Magi.
Of this Zoroaster, Eusebius in the Theologie of the Phoenicians, using Zoroaster's own words: Haec ad ver∣bum scribit (saith Eusebius) Deus primus, incorrup∣tibilium, sempiternus, ingenitus, expers partium, sibiipsi simillimus, bonorum omnium auriga, mu∣nera non expectans, optimus, prudentissimus, pa∣ter juris, sine doctrina justitiam perdoctus, natu∣ra perfectus, sapiens, sacrae naturae unicus inventor,
&c. Thus saith Zoroaster, word for word; God the first, incorruptible, everlasting, unbegotten, without parts, most like himself, the guide of all good, expecting no reward, the best, the wisest, the father of right, having learned justice without teaching, perfect, wise by nature, and onely inventor thereof.
So that a Magician is no other but divinorum cultor & interpres, a studious observer and expounder of divine things; and the Art it self is none other quam Naturalis Philosophiae absoluta consummatio, then the absolute perfection of Natural Philosophy. Nevertheless there is a mixture in all things, of good with evil, of falshood with truth, of corruption with purity. The good, the truth, the purity in every kinde, may well be embraced: As in the ancient worshipping of God by Sacrifice, there was no man knowing God among the Elders, that did forbeare to wor∣ship the God of all power, or condemn that kinde of Worship, because the devil was so adored in the Image of Baal, Da∣gon, Astaroth, Chemosh, Jupiter, Apollo, and the like.
Neither did the abuse of Astrologie terrifie Abraham, (if we believe the most ancient and religious Writers) from observing the motions and natures of the heavenly bodies. Neither can it dehort wise and learned men in these days from attributing those vertues, influences, and inclinati∣ons, to the stars and other Lights of heaven, which God hath given to those his glorious creatures.
I must expect some calumnies and obtrectations against this, from the malicious prejudiced man, and the lazie af∣fecters of Ignorance, of whom this age swarmes: but the voice and sound of the Snake and the Goose, is all one. But our stomacks are not now so queazie and tender, after so
long time feeding upon solid Divinity, nor we so umbragious and startling, having bin so long enlightned in Gods path, that we should relapse into that childish Age, in which A∣ristotles Metaphysicks, in a Councel in France, was for∣bid to be read.
But I incite the Reader to a charitable opinion hereof, with a Christian Protestation of an innocent purpose there∣in; and intreat the Reader to follow this advice of Ta∣baeus, Qui litigant, sint ambo in conspectu tuo mali & rei. And if there be any scandal in this enterprise of mine, it is taken, not given. And this comfort I have in that Axiome of Trismegistus, Qui pius est, summe philosophatur; and therefore I present it without dis∣guise, and object it to all of candor and indifferencie: and of Readers, of whom there be four sorts, as one observes; Spunges, which extract all without distinguishing; Hour-glasses, which receive, and pour out as fast; Bags, which retain onely the dregs of Spices, and let the Wine escape; and Sieves, which retaine the best onely: Some there are of the last sort, and to them I present this Occult Philoso∣phy, knowing that they may reap good thereby. And they who are severe against it, they shall pardon this my opinion, that such their severity proceeds from Self-guiltiness; and give me leave to apply that of Ennodius, that it is the na∣ture of Self-wickedness, to think that of others, which them∣selves deserve. And it is all the comfort which the guilty have, Not to finde any innocent. But that amongst others this may finde some acceptation, is the desire of
Robert Turner.
To his special friend Mr. R. Turner, on his judicious Translation of Corn. Agrippa.
AS one that just out of a Trance appears,
Amaz'd with stranger sights, whose secret fears
Are scarcely past, but doubtful whether he
May credit's eyes, remaineth stedfastly
Fix'd on those objects; just like him I stand,
Rapt in amazement to behold that can
By art come neere the gods, that far excel
The Angels that in those bright Spheres do dwell.
Behold Agrippa mounting th' lofty skies,
Talking with Gods; and then anon he pries
Int' earths deep cabinet, as t' Mercury,
All kindes of Spirits willing subjects be,
And more then this his book supplies: but we
Blinde mortals, no wayes could be led to see
That light without a taper: then thou to us
Must be Agrippa and an Oedipus.
Agrippa once again appears, by thee
Pull'd out o'th' ashes of antiquity.
Let squint-ey'd envie pine away, whilst thou
Wear'st crowns of Praise on thy deserving brow.
I.P.B. Cantabrigiae.
To his ingenious friend Mr. Turner, upon his Translation.
THrice-noble Soul! renown'd Epitome
Of Learning and Occult Philosophie;
That unknown Geomancie dost impart,
With profound secrets of that abstruse Art!
T' expound Natural Magick is thy task;
Not hell-born Necromancie to unmask;
Exposing Mysteries to publick view,
That heretofore were known to very few.
Thou dost not keepe thy knowledge to thy self,
(As base covetous Misers do their pelf;
Whose numerous bags of rust-eaten gold,
Profits none, till themselves are laid in mold)
But studious of Publike good dost make
All of th' fruits of thy labours to partake.
Therefore if some captious Critick blame
Thy Writings, surely then his judgement's lame.
Art hath no hater but an empty pate,
Which can far better carp, then imitate.
Nay Zoilus or Momus will not dare
Blame thy Translation, without compare
Excellent. So that if an hundred tongues
Dame Nature had bestow'd, and brazen lungs;
Yet rightly to ebuccinate thy praises,
I should want strength, as well as polite phrases.
But if the Gods will grant what I do crave,
Then Enoch's Translation shalt thou have.
W.P.S. John's Cambr.
To his friend the Author, on this his Translation.
VVHat, not a Sibyl or Cassandra left?
Apollo ceas'd? Has sharp-fang'd Time bereft
Us of the Oracles? Is Dodan's grove
Cut down? Does ne'er a word proceed from Jove
Into the ears of mortals that inherit
Tiresias soul, or the great Calcha's spirit?
What is become o' th' Augurs that foretold
Natures intents? Are th' Magi dead, that could
Tell what was done in every Sphere? Shall we
Not know what's done in the remot'st Country
Without great travel? Can't we below descry
The minde o' th' gods above? All's done by thee,
Agrippa; all their Arts lie couch'd in thee.
Th' Art that before in divers heads did lie,
Is now collect int' one Monopoly.
But all's in vain; we lack'd an Oedipus,
Who should interpret's meaning unto us:
This thou effect'st with such dexterity,
Adding perhaps what th' Author ne'er did see;
That we may say, Thou dost the Art renew:
To thee the greater half of th' praise is due.
J. B. Cantabrigiae.
To the Author, on his Translation of Cornelius Agrippa.
PAllas of Learning th' art, if Goddess nam'd;
which Prototype thy knowledge hath explain'd;
Which Nature also striving to combine,
Science and Learning, in this Form of thine,
To us not darkly, but doth clearly shew
Knowledge of Mysteries as the shrine in you.
By thy permission 'tis, we have access
Into Geomancy; which yet, unless
Thou hadst unmask'd, a mystery 't had lain,
A task too hard for mortals to explain.
Which since thou hast from the Lethaean floods
Preserv'd, we'll consecrate the Lawrel-buds
To thee: (Phoebus dismissed) thine shall be.
The Oracle to which all men shall flee
In time of danger; thy predictions shall,
To whatsoever thou command'st, inthral
Our willing hearts; yea, thou shalt be
Sole Prophet, we obedient to thee.
J. R.
To the Author, on this his ingenious Translation of Cornelius Agrippa.
WHat is 't I view? Agrippa made to wear
An English habit? Sure 'tis something rare.
Or are his Romane garments, by thy Wit,
Translated to an English garb so fit
T' illustrate him? for that thou hast, we see,
Enlightned his obscure Philosophie;
And that which did so intricate remain,
Thou hast expos'd to ev'ry vulgar brain.
If then thy beams th•ough such dark works shine clear,
How splendent will they in thine own appear!
Then go thou on, brave soul, to spread such rays
Of Learning through the world, may speak thy praise,
And fear no Criticks: for thou, by a Spell,
Canst force their tongues within their teeth to dwell.
Jo. Tabor, of St. John's in Cambridge.
To the Author, on his Translation of Cornelius Agrippa.
DOth Phoebus cease to answer t' our demands?
Or will he not accept at mortals hands
A sad Bidental? And is Sibyls cave
Inhabitable? Or may Tiresias have
No successor nor rival? How shall we
Then Oedipus to th' world direct? If he
Do Incest adde to Parricide, th' are dumb,
That could predict what things should surely come:
And they are silent that knew when t' apply
T' our body-Politick Purge and Phlebotomy.
How will bold thieves our treasures rob, who shall
Lost goods regain, or by his Charmes recal
The nocent? Th' Art is by thee repriv'd:
In thee the Magi seem to be reviv'd.
Phoebus is not brain-sick, Joves doves not dead,
Th' Oracles not ceas'd: Agrippa's bed
(Like the Arabian birds self-builded nest,
Which first her Ʋrn proves, then her quickning rest
Hath thee produc'd more then his equal sure,
Else had this Art as yet remain'd obscure,
A miracle to vulgars, well knowne to none,
Scarce read by deepest apprehension.
Then I'll conclude, Since thou dost him explain,
That th' younger brother hath the better brain.
John Tomlinson, of St. John's in Cambridge.
To his good friend the Author, on his Translation of Occult Philosophy and Geomancie.
MOst noble undertakings! as if Art
And Prudence should a bargain make, t' impart
Refulgent lustres: you send forth a ray
Which noblest Patrons never could display.
Well may Diana love you, and inspire
Your noblest Genius with coelestial fire,
Whose sparkling Fancie with more power can quell,
And sooner conquer then a Magick Spell.
The Author thought not, (when he pen'd the Book)
To be surmounted by a higher look,
Or be o'ertopt b' a more triumphant strein,
Which should exalt his then-most pleasant vein.
But seeing that a later progeny
Hath snatch'd his honour from obscurity,
Both shall revive, and make spectators know
The best deservers of the Lawrel bow.
Nature and Art here strive, the victory
To get: and though to yeeld he doth deny,
Th' hast got the start: though he triumph in praise,
Yet may his Ivie wait upon your Bays.
M. S. Contabrigiae.
Page 1
Henry Cornelius Agrippa, of Geomancy.
GEOMANCY is an Art of Divination, whereby the judgment may be rendred by lot, or destiny, to e∣very Question of every thing whatsoever: but the Art hereof consisteth especially in certain points, whereof certain figures are deducted ac∣cording to the reason or rule of equality or ine∣quality, likenesse or unlikenesse; which Figures are also reduced to the Coelestiall Figures, assuming their natures and proprieties, according to the course and forms of the Signes & Planets. Not∣withstanding this in the first place we are to consider, that this kinde of Art can declare or shew forth nothing of verity, unless it shall be radicall in some sublime vertue; and this the Authours of this Science have demonstrated to be two-fold; the one where∣of consists in Religion and Ceremonies; and therefore they will have the Projectings of the points of this Art to be made with signes in the Earth: wherefore the Art is appropriated to this Ele∣ment of Earth, even as Pyromancy to the fire, and Hydromancy to the Element of Water: Then whereas they judged the hand of the Projector or Worker to be most powerfully moved, and di∣rected to the terrestriall spirits; and therefore they first used cer∣tain holy incantations and deprecations, with other rites and ob∣servations, provoking and alluring spirits of this nature hereunto.
Another power there is that doth direct and rule this Lot or Fortune, which is in the very soule it self of the Projector, when he is carried to this work with some great egresse of his owne desire: for this Art hath a naturall obedience to the soul it self,
Page 2
and of necessity hath efficacy and is moved to that which the soul it self desires; and this way is by far more true and pure: neither matters it where or how these points are projected therefore this Art hath the same Radix with the Art of Astrologicall Questions: which also can no otherwise be verified, unlesse with a constant and excessive affection of the Querent himself. Now then that we may proceed to the Praxis of this Art; first it is to be knowne, that all Figures upon which this whole Art is founded are onely sixteen, as in this following Table you shall see noted, with their names.
Greater
Fortune. Lesser
Fortune Solis. ☉
** *
** *
* **
* **
Via. Populus. Luna. ☽
* **
* **
* **
* **
Acquisit. Letitia. Jovis. ♃
** *
* **
** **
* **
Puella. Amissio. Veneris. ♀
* *
** **
* *
* **
Conjunct. Albus. Mercury. ☿
** **
* **
* *
** **
Puer. Rubeus. Martis. ♂
* **
* *
** **
* **
Carcer. Tristitia. Saturn. ♄
* **
* *
** **
* *
☋ Drag head. ☊ Drag. Tail.
** *
* *
* *
* **
Page 3
Now we proceed to declare with what Planets these Figures are distributed; for hereupon all the propriety and nature of Figures, and the judgement of the whole Art dependeth: Therefore the greater and lesser Fortune are ascribed to the Sun; but the first or greater Fortune is when the Sun is diuenal, and posited in his dignities; the other, or lesser Fortune, is when the Sun is nocturnall, or placed in lesse dignities. Via, and Po∣pulus (that is, the Way, and People) are referred to the Moon; the first from her beginning and encreasing, the second from her full light and quarter decreasing. Acquisitio, and Laetitia (which is Gain, Profit; Joy and Gladness) are of Jupiter: But the first hath Jupiter the greater Fortune, the second the lesse, but without detriment. Puella & Amissio are of Venus; the first fortunate, the other (as it were) retrograde, or combust. Con∣junctio & Albus are both Figures of Mercury, & are both good; but the first the more Fortunate. Puer & Rubeus are Figures ascribed to Mars; the first whereof hath Mars benevolent, the second malevolent. Carcer & Tristitia are both Figures of Sa∣turn, & both evil; but the first of the greater detriment. The Dragons head and Dragons tayl do follow their own natures.
And these are the infallible comparisons of the Figures, and from these we may easily discern the equality of their signes; therefore the greater and lesser Fortunes have the signe of Leo, which is the House of the Sun: Via & Populus have the signe of Cancer, which is the House of the Moon: Acquisitio hath for his signe Pisces; & Laetitia Sagittary, which are both the Houses of Jupiter: Puella hath the signe of Taurus, and Amissio of Libra, which are the Houses of Venus: Conjunctio hath for its signe Virgo, & Albus the signe Gemini, the Houses of Mercury: Puella and Rubeus have for their signe Scorpio, the House of Mars: Carcer hath the signe Capricorn, & Tristitia Aquary, the Hou∣ses of Saturn: The Dragons head and tail are thus divided, the head to Capricorn, and the Dragons tail adhereth to Scorpio; and from hence you may easily obtain the Triplicities of these signes, after the manner of the Triplicities of the signes of the Zodiack: Puer therefore, both Fortunes, & Laetitia, do govern the fiery Triplicity; Puella, Conjunctio, Carcer, and the Dragons
Page 4
head, the earthly Triplicity: Albus, Amissio, & Tristitia, do make the Airy Triplicity: & Via, Populus, & Rubeus, with the Dragons tail, & Acquisitio, do rule the watry Triplicity; & this order is taken according to the course or manner of the signes.
But if any will constitute these Triplicities according to the natures of the Planets, and Figures themselves, let him observe this Rule, that Fortuna major, Rubeus, Puer, and Amissio, do make the fiery Triplicity: Fortuna minor, Puella, Laetitia, and Conjunctio, the Triplicity of the Ayr: Acquisitio, the Dragons tail: Via, & populus, do govern the watry Triplicity; and the earthly Triplicity is ruled by Carcer, Tristitia, Albus, and the Dragons head. And this way is rather to be observed then the first which we have set forth; because it is constituted accor∣ding to the Rule and manner of the signes.
This order is also far more true and rational then that which vulgarly is used, which is described after this manner: of the Fiery Triplicity are, Cauda, Fortuna minor, Amissio, and Rube∣us: of the Airy Triplicity are, Acquisitio Laetitia, Puer, and Conjunctio: of the watry Triplicity are, Populus, Via, Albus, Puella: And Caput, Fortuna major, Carcer, and Tristitia, are of the earthly Triplicity.
They do likewise distribute these figures to the twelve signes of the Zodiack, after this manner; Acquisitio is given to Aries; Fortuna, both major and minor to Taurus; Laetitia to the signe Gemini; Puella and Rubeus to Cancer; Albus is assigned to Leo, Via to Virgo; the Dragons head, and Conjunctio to Libra; Puer is submitted to Scorpio; Tristitia and Amissio are assigned to Sagittary; the Dragons tail to Capricorn; Populus to Aquarius; and Carcer is assigned to the signe Pisces.
And now we come to speak of the manner of projecting or setting down these figures, which is thus; that we set down the points according to their course in four lines, from the right hand toward the left, & this in four courses: There will there∣fore result unto us four Figures made in four several lines, ac∣cording to the even or uneven marking every several line; which four Figures are wont to be called Matres: which do bring forth the rest, filling up and compleating the whole Fi∣gure
Page 5
of judgement, an example whereof you may see here following.
[illustration] [table]
Of these four Matres are also produced four other secon∣dary Figures, which they call Filiae, or succedents, which are gathered together after this manner, that is to say, by making the four Matres according to their order, placing them by course one ofter another * *; then that which shall result out of every line, maketh the Figure of Filiae, the order whereof is by descending from the superior points through both medi∣ums to the lowest: as in this example.
[illustration] [table]
Page 6
And these 8 Figures do make 8 Houses of Heaven, after this manner, by placing the Figures from the left hand towards the right: as the four Matres do make the four first Houses, so the four Filiae do make the four following Houses, which are the fifth, sixth, seventh, & eighth: and the rest of the Houses are found after this manner; that is to say, out of the first & second is derived the ninth; out of the third & fourth the tenth; out of the fifth & sixth the eleventh; & out of the seventh & eighth the twelfth: By the combination or joyning together of two Figures according to the rule of the even or uneven number in the remaining points of each Figure. After the same manner there are produced out of the last four Figures, that is to say, of the ninth, tenth, eleventh, & twelfth, two Figures, which they call Coadjutrices, or Testes; out of which two is also one consti∣tuted, which is called the Index of the whole Figure, or thing Quesited: as appeareth in this example following.
[illustration]
A Theme of Geomancie.
Filiae.
Matres.
Page 7
And this which we have declared is the common manner ob∣served by Geomancers, which we do not altogether reject, nei∣ther extoll; therefore this is also to be considered in our judgements: Now therefore I shall give unto you the true Figure of Geomancy, according to the right constitution of Astrologicall reason, which is thus.
As the former Matres doe make the four Angles of an House, the first maketh the first Angle, the second the second Angle, the third maketh the third Angle, and the fourth the fourth Angle; so the four Filiae arising from the Matres, do constitute the four succedent Houses; the first maketh the se∣cond House, the second the eleventh, the third the eighth, and the fourth maketh the first House: the rest of the Houses, which are Cadents, are to be calculated according to the Rule of their Triplicity; that is to say, by making the ninth out of the fourth and fifth, and the sixth out of the tenth and second, of the seventh and eleventh the third, and of the fourth and eighth the twelfth.
And now you have the whole Figure of true judgement constituted according to true and efficacious reasons, whereby I shall shew how you shall compleat it: the Figure which shall be in the first House shall give you the signe ascending, which the first Figure sheweth; which being done, you shall attribute their signes to the rest of their Houses, according to the order of the signes: then in every House you shall note the Planets according to the nature of the Figure: then from all these you shall build your judgement according to the signification of the Planets in the signes and Houses wherein they shall be found, and according to their aspects among themselves, and to the place of the querent and thing quesited; and you shall judge according to the natures of the signes ascending in their Houses, and according to the natures and proprieties of the Figures which they have placed in the severall Houses, and ac∣cording to the commisture of other Figures aspecting them: The Index of the Figure which the Geomancers for the most part have made, how it is found in the former Figure.
But here we shall give you the secret of the whole Art, to
Page 8
finde out the Index in the subsequent Figure, which is thus: that you number all the points which are contained in the lines of the proiections, and this you shall divide by twelve: and that which remaineth project from the Ascendent by the several Houses, and upon which House there falleth a final u∣nity, that Figure giveth you a competent Judgement of the thing quesited; and this together with the significations of the Judgements aforesaid. But if on either part they shall be e∣qual, or ambiguous, then the Index alone shall certifie you of the thing quesited. The Example of this Figure is here placed.
[illustration]
There remains out of the division of the projections 6 points; wherefore Jupiter in the sixth House sheweth the Index.
It remaineth now, that we declare, of what thing and to what house a Question doth appertain. Then what every Figure doth shew or signifie concerning all Questions in every House.
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First therefore we shall handle the significations of the Houses; which are these.
The first House sheweth the person of the Querent, as of∣ten as a Question shall be proposed concerning himself, of his own matters, or any thing appertaining to him. And this House declareth the Judgement of the life, form, state, condition, habit, disposition, form and figure, and of the colour of men. The second House containeth the Judgement of substance, riches, poverty, gain and loss, good fortune and evil fortune: and of accidents in substance; as theft, loss or negligence. The third House signifieth brethren, sisters, and Collaterals in blood: It judgeth of small journeys, and fidelities of men. The fourth House signifies fathers and grandfathers, patrimony and inheritance, possessions, buildings, fields, treasure, and things hidden: It giveth also the description of those who want any thing by theft, losing, or negligence. The fifth House giveth judgement of Legats, Messengers, Rumours, News; of Honour, and of accidents after death: and of Questi∣ons that may be propounded concerning women with childe, or creatures pregnant. The sixth House giveth Judgement of infirmities, and medicines; of familiars and servants of cat∣tel and domestick animals. The seventh House signifies wed∣lock, whoredom, and fornication; rendreth Judgement of friends, strifes, and controversies; and of matters acted before Judges. The eighth hath signification of death, and of those things which come by death of Legats, and Hereditaments; of the dowry or portion of a wife. The ninth House sheweth journeys, faith, and constancy; dreams, divine Sciences, and Religion. The tenth house hath signification of Honours, and of Magisterial Offices. The eleventh House signifies friends, & the substance of Princes. The twelfth House signifies enemies, servants, imprisonment, and misfortune, and whatsoever evil can happen besides death and sickness, the Judgements where∣of are to be required in the sixth House, and in the eighth.
It rests now, that we shew you what every figure before spo∣ken of signifieth in these places; which we shall now unfold.
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*Fortuna major being found in the first House, giveth long life, and freeth from the molestation of Diseases: it demon∣strateth a man to be noble, magnanimous, of good manners, meane of stature, complexion ruddy, hair curling, and his su∣periour members greater then his inferiour. In the second House, he signifies manifest riches and manifest gain, good for∣tune, and the gaining of any thing lost or mis-laid; the taking of a thief, and recovery of things stollen. In the third House, he signifies brethren and kinsmen, Nobles, and persons of good conversation; journeys to be prosperous and gainful with ho∣nour: it demonstrateth men to be faithful, and their friendship to be unfeigned. In the fourth House, he represents a father to be noble, and of good reputation, and known by many people: He enlargeth possessions in Cities, increaseth Patrimonies, and discovereth hidden treasures. In this place he likewise signi∣fies theft, and recovers every thing lost. In the fifth House, he giveth joy by children, and causeth them to attain to great Honours: Embassages he rendreth prosperous; but they are purchased with pains, and prayers: He noteth rumours to be true: he bestoweth publick Honours, and causeth a man to be very famous after death: foresheweth a woman with childe to bring forth a man-childe. In the sixth House, he freeth from diseases; sheweth those that have infirmities shall in a short time recover; signifieth a Physitian to be faithful and honest, to administer good Physick, of which there ought to be had no suspition; houshold-servants and ministers to be faith∣full: and of animalls he chiefly signifies Horses. In the seventh House, he giveth a wise rich, honest, and of good manners; lo∣ving and pleasant: he overcometh strifes and contentions. But if the Question be concerning them, he signifieth the adver∣saries to be very potent, and great favourites. In the eighth House, if a Question be proposed of the death of any one, it signifies he shall live: the kinde of death he sheweth to be good and natural; an honest burial, and honourable Funerals: He foresheweth a wife to have a rich dowry, legacies and inheri∣tance. In the ninth House, he signifies journeys to be prospe∣rous; and by land on horseback, rather then on foot; to be
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long, and not soon accomplished: He sheweth the returne of those that are absent; signifies men to be of good faith, and constant in their intentions; and religious; and that never change or alter their faith: Dreams he presageth to be true; signifieth true and perfect Sciences. In the tenth House, he foresheweth great Honours, bestoweth publike Of∣fices, Magistracie, and Judgments; and honours in the Courts of Princes: signifieth Judges to be just, and not corrupted with gifts: bringeth a Cause to be easily and soon expedited: sheweth Kings to be potent, fortunate, and victorious: deno∣teth Victory to be certain: signifieth a mother to be noble, and of long life. In the eleventh House, he signifies true friends, and profitable; a Prince rich and liberal; maketh a man for∣tunate, and beloved of his Prince. In the twelfth House, if a Question be proposed of the quality of enemies, it demonstra∣teth them to be potent and noble, and hardly to be resisted: But if a Question shall be concerning any other condition or respect to the enemies, he will deliver from their treacheries. It signifieth faithful servants; reduceth fugitives; hath significa∣tion of animals, as horses, lions, and bulls; freeth from imprison∣ments; & eminent dangers he either mitigates or taketh away.
Fortuna minor in the first House, giveth long life,* but incum∣bred with divers molestations and sicknesses; it signifieth a person of short stature, a lean body, having a mold or mark in his forehead or right eye. In the second House, he signifies substance, and that to be consumed with too much prodigali∣ty: hideth a thief; and a thing stoln is scarcely to be recover∣ed, but with great labour. In the third House, he causeth dis∣cord amongst brethren and kinsfolks; threatneth danger to be in a journey, but escapeth it: rendreth men to be of good faith, but of close and hidden mindes. In the fourth House, he prejudiceth Patrimonies and Inheritances; concealeth trea∣suries; and things lost cannot be regained, but with great diffi∣culty: He signifieth a father to be honest, but a spender of his estate through prodigality, leaving small portions to his chil∣dren. Fortuna minor in the fifth House, giveth few children; a woman with childe he signifies shall have a woman-childe;
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signifies Embassages to be honourable, but little profitable; raiseth to meane honours; giveth a good fame after death, but not much divulged; nor of lasting memory. In the sixth House he signifies diseases, both Sanguine and Cholerick; shew∣eth the sick person to be in great danger, but shall recover: signifies faithful servants, but slothful and unprofitable: And the same of other animals. In the seventh House, he giveth a wife of a good progenie descended; but you shall be incum∣bred with many troubles, with her: causeth love to be an∣xious and unconstant: prolongeth contentions, and maketh ones adversary to circumvent him with many cavillations; but in process of time he giveth victory. In the eighth house, he sheweth the kinde of death to be good and honest; but ob∣scure, or in a strange place, or pilgrimage: discovereth Lega∣cies and possessions; but to be obtained with suit and difficul∣ty: denoteth Funerals and Buryings to be obscure; the por∣tion of a wife to be hardly gotten, but easily spent. In the ninth House, he maketh journeys to be dangerous, and a party absent slowly to returne: causeth men to be occupied in offi∣ces of Religion: sheweth Sciences to be unaccomplished; but keepeth constancy in faith and Religion. In the tenth House, he signifieth Kings and Princes to be potent; but to gain their power with war and violence: banished men he sheweth shall soon returne: it likewise discovereth Honours, great Offices and benefits; but for which you shall continually labour and strive, and wherein you shall have no stable continuance: A Judge shall not favour you: Suits and contentions he prolong∣eth: A father and mother he sheweth shall soon die, and al∣ways to be affected with many diseases. In the eleventh House, he maketh many friends; but such as are poore and unprofita∣ble, and not able to relieve thy necessities: it ingratiates you with Princes, and giveth great hopes, but small gains; neither long to continue in any benefice or office bestowed by a Prince. In the twelfth House, he sheweth enemies to be crafty, subtil, & fraudulent, and studying to circumvent you with many secret factions: signifies one in prison to be long detained, but at length to be delivered: Animals he sheweth to be unfruitful,
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and servants unprofitable; and the changes of fortune to be frequent from good to evil, and from bad to good.
Via in the first House, bestoweth a long and prosperous life;* giveth signification of a stranger; leane of body, and tall of stature; faire of complexion, having a small beard: a person liberal and pleasant; but slow, and little addicted to labour. In the second, he increaseth substance and riches; recovereth any thing that is stolen or lost; but signifies the thief to be de∣parted without the City. In the third, he multiplies brethren and kinsfolks; signifies continual journeys, and prosperous; men that are publickly known, honest, and of good conversati∣on. Via in the fourth House signifies the father to be honest; increaseth the Patrimony and Inheritance; produceth weal∣thy fields; sheweth treasure to be in the place enquired after; recovereth any thing lost. In the fifth, he increaseth the com∣pany of male-children; sheweth a woman with childe to bring forth a male-childe; sendeth Embassages to strange and re∣mote parts; increaseth publick honours; signifieth an honest kinde of death, and to be knowne thorow many Provinces. In the sixth House, Via preserveth from sickness; signifies the diseased speedily to recover; giveth profitable servants, and animals fruitful and profitable. In the seventh House, he be∣stoweth a wife faire and pleasant, with whom you shall enjoy perpetuall felicity: causeth strifes and controversies most spee∣dily to be determined; adversaries to be easily overcome, and that shall willingly submit their controversies to the Arbitra∣tion of good men. In the eighth House, he sheweth the kinde of death to proceed from Phlegmatick diseases; to be honest, and of good report: discovereth great Legacies, and rich In∣heritances to be obtained by the dead: and if any one hath been reported to be dead, it sheweth him to be alive. In the ninth House, Via causeth long journeys by water, especially by Sea, and portendeth very great gains to be acquired there∣by: he denoteth Priesthoods, and profits from Ecclesiastical employments; maketh men of good Religion, upright, and constant of faith: sheweth dreams to be true, whose significa∣tion shall suddainly appear: increaseth Philosophicall and
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Grammatical Sciences, and those things which appertain to the instruction and bringing up of children. In the tenth House if Via be found, he maketh Kings and Princes happy and for∣tunate, and such as shall maintain continual peace with their Allies; and that they shall require amity and frendship among many Princes by their several Embassages: promoteth publike Honours, Offices, and Magistracie amongst the vulgar and common people; or about things pertaining to the water, journeys, or about gathering Taxes and assesments: sheweth Judges to be just and merciful, and that shall quickly dispatch Causes depending before them: and denotes a mother to be of good repute, healthy, and of long life. In the eleventh House, he raiseth many wealthy friends, and acquireth faith∣ful friends in forreign Provinces and Countries, and that shall willingly relieve him that requires them, with all help & dili∣gence: It ingratiates persons with profit & trust among Princes, employing him in such Offices, as he shall be incumbred with continual travels. Via in the twelfth House causeth many ene∣mies, but such as of whom little hurt or danger is to be feared: signifies servants and animals to be profitable: whosoever is in prison, to be escaped, or speedily to be delivered from thence: and preserveth a man from the evil accidents of Fortune.
*Populus being found in the first House, if a Question be pro∣pounded concerning that House, sheweth a meane life, of a middle age, but inconstant, with divers sicknesses, and various successes of Fortune: signifies a man of a middle stature, a gross body, well set in his members; perhaps some mold or mark about his left eye. But if a Question shall be propounded con∣cerning the figure of a man, and to this figure if there be joy∣ned any of the figures of Saturn or Rubeus, it sheweth the man to be monstrously deformed; and that deformity he sig∣nifies to proceed from his birth: but if in the fifth House, if he be encompassed with malevolent Aspects, then that mon∣strousness is to come. In the second House, Populus sheweth a meane substance, and that to be gotten with great difficulty: maketh a man also always sensible of laborious toyl: things stoln are never regained: what is lost shall never be wholly
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recovered: that which is hidden shall not be found. But if the Question be of a thief, it declareth him not yet to be fled away, but to lie lurking within the City. In the third House, Populus raiseth few friends, either of brethren or kindred: foresheweth journeys, but with labour and trouble; notwith∣standing some profit may accrue by them: denotes a man unstable in his faith, and causeth a man often to be deceived by his companions. In the fourth House, it signifies a father to be sickly, and of a laborious life, and his earthly possessions & inheritances to be taken away: sheweth profit to be gained by water: sheweth treasure not to be hid; or if there be any hid∣den, that it shall not be found: A patrimony to be preserved with great labour. In the fifth House, he sheweth no honest Messages, but either maketh the messengers to be Porters, or publick Carryers: he divulgeth false rumours, which notwith∣standing have the likeness of some truth, and seem to have their original from truth, which is not reported as it is done: It signifies a woman to be barren, and causeth such as are great with childe to be abortives: appointeth an inglorious Funeral, and ill report after death. In the sixth House, Populus shew∣eth cold sicknesses; and chiefly affecteth the lower parts of the body; A Physician is declared to be careless and negligent in administring Physick to the sick, and signifies those that are af∣fected with sickness to be in danger of death, and scarcely re∣cover at all: it notes the deceitfulness of servants, and detri∣ment of cattel. In the seventh House, it sheweth a wife to be faire and pleasant, but one that shall be solicited with the love of many wooers: signifies her loves to be feigned and dissem∣bling: maketh weak and impotent adversaries soon to desert prosecuting. In the eighth House, it denotes sudden death without any long sickness or anguish, and oftentimes sheweth death by the water; giveth no inheritance, possession or lega∣cy from the dead; and if any be, they shall be lost by some in∣tervening contentions, or other discord: he signifies the dow∣ry of a wife to be little or none. Populus in the ninth House, sheweth false dreames, personates a man of rude wit, without any learning or science; in religion he signifies inferiour Offi∣ces,
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such as serve either to cleanse the Church, or ring the bells; and he signifies a man little curious or studious in reli∣gion, neither one that is troubled with much conscience. In the tenth House, he signifies such Kings and Princes, as for the most part are expulsed out of their Rule and Dominions, or either suffer continual trouble and detriment about them: he signifies Offices and Magistracy, which appertain to matters concerning the waters, as about the Navy, bridges, fishings, shores, meadows, and things of the like sort; maketh Judges to be variable and slow in expediting of causes before them; de∣clareth a Mother to be sickly, and of a short life. In the e∣leventh House, he giveth few friends, and many flatterers; and with Princes giveth neither favour nor fortune. In the twelfth House he sheweth weak and ignoble enemies; decla∣reth one in prison not to be delivered; discovereth dangers in waters, and watry places.
*Acquisitio found in the first House, giveth a long life and prosperous old age; signifies a man of middle stature, and a great head, a countenance very well to be distinguished or known; a long nose, much beard, hair curling, and fair eyes; free of his meat and drink, but in all things else sparing, and not liberal. In the second House, he signifies very great riches, apprehendeth all theeves, and causeth whatsoever is lost to be recovered. In the third House, many brethren, and they to be wealthy; many gainful journies; signifies a man of good faith. In the fourth is signified a Patrimony of much riches, many possessions of copious fruits; he signifieth that treasure hid in any place shall be found; and sheweth a father to be rich, but covetous. In the fifth House, Acquisitio signifies many children of both Sexes, but more Males then Females; sheweth a woman to be with child, and that she shall be de∣livered without danger: and if a question be propounded concerning any Sex, he signifies it to be Masculine: encreaseth gainful profitable Embassages and Messages, but extendeth fame not far after death, yet causeth a man to be inherited of his own, and signifieth rumours to be true. In the sixth House he signifies many and grievous sicknesses, and long to
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continue; maketh the sick to be in danger of death, and often to die: yet he declareth a Physitian to be learned and honest; giveth many servants and cattel, and gaines to be acquired from them. In the seventh House he signifies a wife to be rich, but either a widow, or a woman of a well-grown age; signifies suits and contentions to be great and durable, and that love and wedlock shall be effected by lot. In the eighth House, if a man be enquired after, it sheweth him to be dead, signifieth the kinde of death to be short, and sickness to last but a few dayes; discovereth very profitable legacies and inheritances, and signifieth a wife to have a rich dowry. In the ninth House he signifies long and profitable journeys; sheweth if any one be absent he shall soon returne; causeth gain to be ob∣tained from Religious and Ecclesiastical Persons or Scholars, and signifies a man of a true and perfect Science. In the tenth House, he maketh Princes to inlarge their Dominions; a Judge fovourable, but one that must be continually presented with gifts; causeth Offices and Magistracy to be very gainful; sig∣fieth a Mother rich and happy. In the eleventh House, Ac∣quisitio multiplieth friends, and bringeth profit from them, and increaseth favour with Princes. In the twelfth House he signifieth a man shall have many powerful or potent enemies; reduceth and bringeth home servants fled away, and cattel strayed; and signifies he that is in prison shall not be delivered.
Laetitia in the first House signifies long life with prosperity,* and much joy and gladness, and causeth a man to out-live and be more victorious then all his brethren; signifies a man of a tall stature, faire members, a broad forehead, having great and broad teeth; and that hath a face comely and well coloured. In the second House it signifies riches and many gaines, but great expences and various mutations of ones state and condi∣tion; theft and any thing lost is recovered and returned: but if the Question be of a theef, it declareth him to be fled away. In the third house Laetitia sheweth brethren to be of a good conversation, but of short life; journeys pleasant and comfor∣table; men of good credit and faith. In the fourth he signifies happy Patrimonies and possessions, a Father to be noble, and
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honoured with the dignity of some Princely office; sheweth treasure to be in the place enquired after, but of less worth and value then is supposed, and causeth it to be found. In the fifth House he giveth obedient children, endued with good manners, and in whom shall be had the greatest joy and com∣fort of old age; signifies a woman with child to bring forth a daughter; sheweth honourable Embassages, and declares rumours and news to be altogether true, and leaveth a good and ample fame after death. In the sixth House it sheweth the sick shall recover; denoteth good servants, good and profitable cattel and animals. In the seventh House Laetitia giveth a wife fair, beautiful and young; overcometh strifes and contentions, and rendreth the success thereof to be love. Laetitia in the eighth House giveth Legacies and possessions, and a commen∣dable portion with a wife: if a Question be proposed concer∣ning the condition of any man, it signifies him to be alive, and declares an honest, quiet, and meek kinde of death. In the ninth House Laetitia signifies very few journeys; and those that do apply themselves to travail, their journeys either are about the Messages and Embassages of Princes, or Pilgrimages to fulfil holy vows; sheweth a man to be of a good religion, of indiffe∣rent knowledge, and who easily apprehendeth all things with natural ingenuity. In the tenth House, it raiseth Kings and Princes to honour and great renown; maketh them famous by maintaining peace during their times; signifies Judges to be cruel and severe; honest Offices and Magistracy; signifies those things which are exercised either about Ecclesiastical affairs, Schools, or the administration of justice; sheweth a mother if she be a widow, that she shall be married again. In the ele∣venth House Laetitia increaseth favour with Princes, and mul∣tiplies friends. And in the twelfth House Laetitia giveth the victory over enemies; causeth good servants and families, de∣livereth from imprisonment, and preserveth from future evils.
*Puella in the first House signifies a person of a short life, weak constitution of body, middle stature, little fat, but fair, effeminate and luxurious, and one who will incur many troubles and dangers in his life-time, for the love of women.
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In the second House, it neither encreaseth riches, nor dimi∣nisheth poverty; signifies a theef not to be departed from the City, and a thing stollen to be alienated and made away: if a Question be of treasure in a place, it is resolved there is none. In the third House Puella signifies more sisters then brethren, and encreaseth and continueth good friendship and amity a∣mongst them; denoteth journeys to be pleasant and joyous, and men of good conversations. In the fourth House Puella signifies a very small patrimony, and a Father not to live long; but maketh the fields fertile with good fruits. In the fifth House a woman with child is signified to bring forth a woman-child; denotes no Embassages, causeth much commerce with women; and some office to be obtained from them. Puella in the sixth House signifies much weakness of the sick, but causeth the sick shortly to recover; and sheweth a Physitian to be both unlearned & unskilful, but one who is much esteemed of in the opinion of the vulgar people; giveth good servants, hand∣maids, cattel and animals. In the seventh House Puella giveth a wife fair, beautiful and pleasant, leading a peaceable and quiet conversation with her husband, notwithstanding one that shall burn much with lust, and be coveted and lusted after of many men; denoteth no suits or controversies which shall depend before a Judge, but some jarres and wranglings with the com∣mon people one amongst another, which shall be easily dissol∣ved and ended. In the eighth House, if a Question be of one reputed to be dead, Puella declareth him to be alive: giveth a small portion with a wife, but that which contenteth her husband. In the ninth House Puella signifies very few journeys, sheweth a man of good religion, indifferent skill or knowledge in sciences, unless happily Musick, aswel vocal as instrumental. In the tenth House Puella signifies Princes not to be very po∣tent, but notwithstanding they shall govern peaceably within their Dominions, and shall be beloved of their Neighbours and subjects; it causeth them to be affable, milde and courte∣ous, and that they shall alwayes exercise themselves with conti∣nual mirth, plays and huntings: maketh Judges to be good, godly and merciful; giveth Offices about women, or especi∣ally
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from noble women. In the eleventh House Puella giveth many friends, and encreaseth favour with women. In the twelfth House Puella signifies few enemies, but contention with women; and delivereth Prisoners out of prison through the intercession of friends.
*Amissio in the first House signifies the sick not to live long, and sheweth a short life; signifies a man of disproportioned members of his body, and one of a wicked life and conversa∣tion, and who is marked with some notorious and remarka∣ble defect in some part of his body, as either lame, or maimed, or the like. Amissio in the second House, consumeth all sub∣stance, and maketh one to suffer and undergo the burden of miserable poverty; neither theef, nor the thing stollen shall be be found; signifies treasure not to be in the place sought after, and to be sought after with loss and damage. In the third House Amissio signifies death of brethren, or the want of them, and of kindred and friends; signifieth no journeys, and causeth one to be deceived of many. In the fourth House Amissio signifies the utter destruction of ones Patrimony; sheweth the Father to be poor, and Son to die. Amissio in the fifth House sheweth death of children, and afflicts a man with divers sor∣rows; signifieth a woman not to be with childe, or else to have miscarried; raiseth no fame or honours, & disperseth false ru∣mors. In the sixth House Amissio signifies the sick to be reco∣vered, or that he shall soon recover; but causeth loss and da∣mage by servants and cattel. In the seventh House Amissio giveth an adulterous wife, and contrarying her husband with continual contention; nevertheless she shall not live long; and it causeth contentions to be ended. In the eighth House A∣missio signifies a man to be dead; consumeth the dowry of a wife; bestoweth or sendeth no inheritances or legacies. In the ninth House Amissio causeth no journeys, but such as shall be compassed with great loss; signifies men to be inconstant in Religion, and often changing their opinion from one sect to another, and altogether ignorant of learning. In the tenth House Amissio rendreth Princes to be most unfortunate, and sheweth that they shall be compelled to end their lives in exile
Page 21
and banishment; judges to be wicked; and signifies Offices and Magistracy to be damageable, and sheweth the death of a Mother. In the eleventh House Amissio signifies few friends, and causeth them to be easily lost, and turned to become enemies; and causeth a man to have no favour with his Prince, unless it be hurtful to him. In the twelfth House A∣missio destroyeth all enemies, detaineth long in prison, but preserveth from dangers.
Conjunctio in the first House maketh a prosperous life,* and signifies a man of a middle stature, not lean nor fat; long face, plain hair, a little beard, long fingers and thighs, liberal, ami∣able, and a friend to many people. In the second House Con∣junctio doth not signifie any riches to be gotten, but preserveth a man secure and free from the calamities of poverty; detect∣eth both the theef and the thing stolen, and acquireth hidden treasure. In the third House he giveth various journeys with various success, and signifieth good faith and constancy. In the fourth House Conjunctio sheweth a meane Patrimony; causeth a Father to be honest, of good report, and of good understand∣ing. In the fifth House he giveth Children of subtile ingenuity and wit, sheweth a woman pregnant to have a male-childe, and raiseth men to honours by their own meer proper wit and in∣genuity, and disperseth their fame and credit far abroad; and also signifies news and rumours to be true. In the sixth House Conjunctio signifies sicknesses to be tedious and of long continu∣ance; but foresheweth the Physitian to be learned and well experienced; and sheweth servants to be faithful and blame∣less, and animals profitable. In the seventh House he giveth a wife very obedient, conformable, and dutiful to her husband, and one of a good wit and ingenuity; causeth difficult suits and controversies, and crafty, subtil and malicious adversaries. In the eighth House, him of whom a Question is propounded, Conjunctio signifies him to be dead, and pretendeth some gain to be acquired by his death; sheweth a wife shall not be very rich. In the ninth House he giveth a few journeys, but long and tedious, and sheweth one that is absent shall after a long season return. Conjunctio in this House increaseth divers Arts,
Page 22
Sciences, and Mysteries of Religion; and giveth a quick, per∣spicuous, and efficacious wit. In the tenth House Conjunctio maketh Princes liberal, affable and benevolent, and who are much delighted and affected with divers Sciences, and secret Arts, and with men learned therein; causeth Judges to be just, and such who with a piercing and subtil speculation, do easily discern causes in controversie before them; enlargeth Offices which are concerned about Letters, Learning, sound Doctrines and Sciences; and signifies a Mother to be honest, of good ingenuity and wit, and also one of a prosperous life. In the e∣leventh House Conjunctio signifies great encrease of friends; and very much procureth the grace and favour of Princes, power∣ful and noble Men. In the twelfth House Conjunctio signifies wary and quick-witted enemies; causeth such as are in prison to remain and continue so very long, and causeth a man to eschew very many dangers in his life.
*Albus in the first House signifies a life vexed with continual sickness and grievous diseases; signifies a man of a short stature, broad brest, and gross arms, having curled or crisped hair, one of a broad full mouth, a great talker and babler, given much to use vain and unprofitable discourse; but one that is merry, joyous and jocund, and much pleasing to men. In the second House Albus enlargeth and augmenteth substance gained by sports, playes, vile and base arts and exercises, but such as are pleasing and delightful; as by playes, pastimes, dancings and laughters: he discovereth both the theef, and the theft or thing stolen, and hideth and concealeth treasure. In the third House Albus signifies very few brethren; giveth not many, but tedious and wearisome journeys, and signifies all deceivers. In the fourth House he sheweth very small or no Patrimony, and the father to be a man much known; but declareth him to be a man of some base and inferiour Office and Imployment. In the fifth House Albus giveth no children, or if any, that they shall soon die; declareth a woman to be servile, and causeth such as are with young to miscarry, or else to bring forth Mon∣sters; denoteth all rumours to be false, and raiseth to no ho∣nour. In the sixth House Albus causeth very tedious sicknesses
Page 23
and diseases; discovereth the fraud, deceit and wickedness of servants; and signifies diseases and infirmities of cattel to be mortal, and maketh the Physitian to be suspected of the sick patient. Albus in the seventh House giveth a barren wife, but one that is fair and beautiful; few suits or controversies, but such as shall be of very long continuance. In the eighth House if a Quest. be propounded of any one, Albus shews the party to be dead; giveth little portion or dowry with a wife, and causeth that to be much strived and contended for. In the ninth House Albus denoteth some journeys to be accomplish∣ed, but with meane profit; hindreth him that is absent, and signifies he shall not returne; and declareth a man to be super∣stitious in Religion, and given to false and deceitful Sciences. In the tenth House Albus causeth Princes and Judges to be malevolent; sheweth vile and base Offices and Magistracies; signifies a Mother to be a whore, or one much suspected for adultery. In the eleventh House Albus maketh dissembling and false friends; causeth love and favour to be inconstant. Albus in the twelfth House denoteth vile, impotent and rustical enemies; sheweth such as are in prison shall not e∣scape, and signifies a great many and various troubles and discommodities of ones life.
Puer in the first House giveth an indifferent long life,* but la∣borious; raiseth men to great fame through military dignity; signifies a person of a strong body, ruddy complexion, a fair countenance, and black hair. In the second House Puer increa∣seth substance, obtained by other mens goods, by plunderings, rapines, confiscations, military Laws, and such like; he con∣cealeth both the theef and the thing stolen, but discovereth no treasure. In the third House Puer raiseth a man to honour above his brethren, and to be feared of them; signifies jour∣nies to be dangerous, and denoteth persons of good credit. In the fourth House Puer signifies dubious inheritances and posses∣sions, and signifies a Father to attain to his substance and estate through violence. In the fifth House Puer sheweth good chil∣dren, and such as shall attain to honors and dignities; he signi∣fies a woman to have a male-child, and sheweth honors to be
Page 24
acquired by military discipline, and great and full same. In the sixth House Puer causeth violent diseases and infirmities, as wounds, falls, contusions; bruises, but easily delivereth the sick, and sheweth the Physician and Chirurgion to be good; deno∣teth servants and animals to be good, strong and profitable. In the seventh House Puer causeth a wife to be a virago, of a stout Spirit, of good fidelity, and one that loveth to bear the Rule and Government of a house; maketh cruel strifes and contentions, and such adversaries, as shall scarcely be restrain'd by Justice. Puer in the eighth House sheweth him that is sup∣posed to be dead to live, signifieth the kinde of death not to be painful or laborious, but to proceed from some hot humour, or by iron, or the sword, or some other cause of the like kinde; sheweth a man to have no legacies or other inheritance. In the ninth House Puer sheweth journeys not to be undergone with∣out peril and danger of life, yet nevertheless declareth them to be accomplished prosperously and safely; sheweth persons of little Religion, and using little conscience; notwithstanding giveth the knowledge of natural philosophy and physick, and many other liberal and excellent Arts. Puer in the tenth House signifies Princes to be powerful, glorious, and famous in war∣like atchievements; but they shall be unconstant and unchange∣able, by reason of the mutable and various success of victory. Puer in this House causeth Judges to cruel and unmerciful; in∣ereaseth offices in warlike affairs; signifies Magistracy to be ex∣ercised by fire and sword; hurteth a Mother, and endangereth her life. In the eleventh House Puer sheweth Noble friends, and Noble men, and such as shall much frequent the Courts of Princes, and follow after warfare; and causeth many to adhere to cruel men: nevertheless he causeth much esteem with Prin∣ces; but their favour is to be suspected. Puer in the twelfth House causeth Enemies to be cruel and pernicious; those that are in Prison shall escape, and maketh them to eschew many dangers.
*Rubeus in the first House, signifies a short life, and an evil end; signifies a man to be filthy, unprofitable, and of an evil, cruel and malicious countenance, having some remarkable and
Page 25
notable signe or scar in some part of his body. In the se∣cond House Rubeus signifies poverty, and maketh theeves and robbers, and such persons as shall acquire and seek after their maintenance and livelihoods by using false, wicked, and evil and unlawful Arts; preserveth theeves, and concealeth theft; and signifies no treasure to be hid nor found. In the third House Rubeus renders brethren and kinsmen to be full of ha∣tred, and odious one to another, and sheweth them to be of evil manners, and ill disposition; causeth journeys to be very dangerous, and foresheweth false saith and treachery. In the fourth House he destroyeth and consumeth Patrimonies, and disperseth and wasteth inheritances, causeth them to come to nothing; destroyeth the fruits of the field by tempestuous sea∣sons, and malignancy of the earth; and bringeth the Father to a quick and sudden death. Rubeus in the fifth House giveth many children; but either they shall be wicked and disobedi∣ent, or else shall afflict their Parents with grief, disgrace and infamy. In the sixth House Rubeus causeth mortal wounds, sicknesses and diseases; him that is sick shall die; the Physitian shall erre, servants prove false and treacherous, cattel and beasts shall produce hurt and danger. In the seventh House Rubeus signifies a wife to be infamous, publickly adulterate, and contentious; deceitful and treacherous adversaries, who shall endeavour to overcome you, by crafty and subtil wiles and circumventions of the Law. In the eighth House Rubeus signifies a violent death to be inflicted, by the execution of publike Justice; and signifies, if any one be enquired after, that he is certainly dead; and a wife to have no portion or dowry. Rubeus in the ninth House sheweth journeys to be evil and dangerous, and that a man shall be in danger either to be spoil∣ed by theeves and robbers, or to be taken by plunderers and robbers; declareth men to be of most wicked opinions in Re∣ligion, and of evil faith, and such as will often easily be induced to deny and go from their faith for every small occasion; de∣noteth Sciences to be false and deceitful, and the professors thereof to be ignorant. In the tenth House Rubeus signifies Princes to be cruel and tyrannical, and that their power shall
Page 26
come to an evil end, that either they shall be cruelly mur∣dered and destroyed by their own Subjects, or that they shall be taken captive by their Conquerers, and put to an igno∣minious and cruel death, or shall miserably end their lives in hard imprisonment; signifies Judges and Officers to be false, cheevish, and such as shall be addicted to usury; sheweth that a mother shall soon die, and denoteth her to be blemisht with an evil fame and report. In the eleventh House Rubeus giveth no true, nor any faithful friends; sheweth men to be of wicked lives and conversations, and causeth a man to be rejected and cast out from all society and conversation with good and noble persons. Rubeus in the twelfth House maketh enemies to be cruel and traiterous, of whom we ought circumspectly to be∣ware; signifies such as are in prison shall come to an evil end; and sheweth a great many inconveniences and mischiefs to hap∣pen in a mans life.
*Carcer in the first House being posited, giveth a short life; signifies men most to be wicked, of a filthy and cruel unclean figure and shape, and such as are hated and despised of all men. Carcer in the second House causeth most cruel and miserable poverty; signifies both the theef and thing stolen to be taken and regained; and sheweth no treasure to be hid. In the third House Carcer signifieth hatred & dissention amongst brethren; evil journeys, most wicked faith and conversation. Carcer in the fourth House signifieth a man to have no possessions or in∣heritances, a Father to be most wicked, and to die a sudden and evil death. In the fifth House Carcer giveth many children; sheweth a woman not to be with child, and provoketh those that are with child to miscarry of their own consent, or slayeth the child; signifieth no honours, and disperseth most false ru∣mours. In the sixth House Carcer causeth the diseased to un∣dergo long sickness; signifieth servants to be wicked, rather unprofitable; Physitians ignorant. In the seventh House Car∣cer sheweth the wife shall be hated of her husband, and signi∣fies suits and contentions to be ill ended and determined. In the eighth House Carcer declareth the kinde of death to be by some fall, mischance, or false accusation, or that men shall be
Page 27
condemned in prison, or in publike judgement, and sheweth them to be put to death, or that they shall often lay violent and deadly hands upon themselves; denieth a wife to have any portion and legacies. Carcer in the ninth House, sheweth he that is absent shall not returne, and signifieth some evil shall happen to him in his journey; it denotes persons of no Religi∣on, a wicked conscience, and ignorant of learning. In the tenth House Carcer causeth Princes to be very wicked, and wretchedly to perish, because when they are established in their power, they will wholly addict themselves to every voluptuous lust, pleasure, and tyranny: causeth Judges to be unjust and false; declareth the Mother to be cruel, and infamous, and noted with the badge of adultery: giveth no Offices nor Magistracies, but such as are gotten and obtained either by lying, or through theft, and base and cruel robbery. In the eleventh House Carcer causeth no friends, nor love, nor favour amongst men. In the twelfth House it raiseth enemies, detaineth in prison, and inflicteth many evils.
Tristitia in the first House doth not abbreviate life,* but affli∣cteth it with many molestations; signifieth a person of good manners and carriage, but one that is solitary, and slow in all his business and occasions; one that is solitary, melancholy, seldome laughing, but most covetous after all things. In the second House it giveth much substance and riches, but they that have them, shall not enjoy them, but shall rather hide them, and shall scarce afford to themselves food or sustenance therefrom: treasure shall not be found, neither shall the theef nor the theft. Tristitia in the third House signifieth a man to have few bre∣thren, but sheweth that he shall outlive them all; causeth un∣happy journeys, but giveth good faith. In the fourth House Tristitia consumeth and destroyeth fields, possessions and inhe∣ritances; causeth a Father to be old and of long life, and a very covetous hoorder up of money. In the fifth Hou•e it signifies no children, or that they shall soon die; sheweth a woman with child to bring forth a woman-child; giveth no same nor honours. In the sixth House Tristitia sheweth that the sick shall die; servant shall be good, but slothful; and signifie cattel
Page 28
shall be of a small price or value. In the seventh House Tristi∣tia sheweth that the wife shall soon die; and declareth suits and contentions to be very hurtful, and determining against you. In the eighth House it siginfies the kinde of death to be with long and grievous sickness, and much dolour an pain; giveth legacies and an inheritance, and indoweth a wife with a por∣tion. Tristitia in the ninth House, sheweth that he that is absent shall perish in his journey; or signifies that some evil mischance shall happen unto him; causeth journeys to be very unforunate, but declareth men to be of good Religion, devout, and pro∣found Scholars. In the tenth House Tristitia signifies Princes to be severe, but very good lovers of justice; it causeth just Judg∣es, but such as are tedious and slow in determining of causes; bringeth a Mother to a good old age, with Integrity and ho∣nesty of life, but mixt with divers discommodities and mis∣fortunes; it raiseth to great Offices, but they shall not be long enjoyed nor persevered in; it signifies such Offices as do appertain to the water, or tillage, and manuring of the Earth, or such as are to be imployed about matters of Religion and wisdom. In the eleventh House Tristitia signifies scarcity of friends, and the death of friends; and also signifies little love or favour. In the twelfth House it sheweth no enemies; wretchedly condemneth the imprisoned; and causeth many discommodities and disprofits to happen in ones life.
*Caput Draconis in the first House augmenteth life and for∣tune. In the second House he increaseth riches and substance; saveth & concealeth a theef, & signifies treasure to be hid. In the third House Caput Draconis giveth many brethren; causeth journeys, kinsmen, and good faith and credit. In the fourth House he giveth wealthy inheritances; causeth the Father to attain to old age. In the fifth House Caput Draconis giveth many children; signifies women with child to bring forth wo∣men children, and oftentimes to have twins; it sheweth great honours and fame; and signifies news and rumours to be true. Caput Draconis in the sixth House increaseth sicknesses and diseases; signifieth the Physitian to be learned; and giveth very many servants and cattel. In the seventh House he sig∣nifieth
Page 29
a man shall have many wives; multiplies and stirreth up many adversaries and suits. In the eighth House he sheweth the death to be certain, increaseth legacies and inheritances, and giveth good portion with a wife. In the ninth House Caput Draconis signifies many journeys, many Sciences, and good Religion; and sheweth that those that are absent shall soon return. In the tenth House he signifies glorious Princes, great and magnificent Judges, great Offices, and gainful Ma∣gistracy. In the eleventh House he causeth many friends, and to be beloved of all men. In the twelfth House Caput Draconis signifieth men to have many enemies, and many women; de∣taineth the imprisoned, and evilly punisheth them.
Cauda Draconis,* in all and singular the respected Houses a∣foresaid giveth the contrary judgement to Caput. And these are the natures of the figures of Geomancy, and their judg∣ments, in all and singular their Houses, upon all manner of Questions to be propounded, of or concerning any matter or thing whatsoever.
But now in the manner of proceeding to judgement, this you are especially to observe; that whensoever any Question shall be proposed to you, which is contained in any of the Houses, that you shall not onely answer thereunto by the figure con∣tained in such a House; but beholding and diligently respecting all the figures, and the Index it self in two Houses, you shall ground the face of judgement. You shall therefore consider the figure of the thing quesited or enquired after, if he shall multiply himself by the other places of the figure, that you may cause them also to be partakers in your judgement: as for example, if a Question shall be propounded of the second House concerning a theef, and the figure of the second House shall be found in the sixth, it declares the theef to be some of ones own houshold or servants: and after this manner shall you judge and consider of the rest; for this whole Art consist∣eth in the Commixtures of the figures, and the natures there∣of; which whosoever doth rightly practice, he shall alwaies declare most true and certain judgements upon every par∣ticular thing whatsoever.
Page 30
Of OCCULT PHILOSOPHY, OR Of MAGICAL CEREMONIES. The Fourth Book.
Written by Henry Cornelius Agrippa.
IN our Books of Occult Philosophy, we have not so compendiously, as copiously, decla∣red the principles, grounds, and reasons of Magick it self, and after what manner the ex∣periments thereof are to be chosen, elected, and compounded, to produce many wonder∣ful effects: but because in those books they are treated of, rather Theorically, then Practically; and some also are not handled compleatly and fully, and others very figuratively, and as it were Enigmatically and obscure Riddles, as being those which we have obtained unto with great study, diligence, and very curious searching and exploration, and are heretofore set forth in a more rude and unfashioned maner: Therefore in this book, which we have composed and made
Page 31
as it were a Complement and Key of our other books of Oc∣cult Philosophy, and of all Magical Operations, we will give unto thee the documents of holy and undefiled verity, and In∣expugnable and Unresistable Magical Discipline, and the most pleasant and delectable experiments of the sacred Deities. So that as by the reading of our other books of Occult Philoso∣phy, thou mayest earnestly covet the knowledge of these things; even so with reading this book, thou shalt truly tri∣umph. Wherefore let silence hide these things within the se∣cret closets of thy religious brest, and conceal them with con∣stant Taciturnity.
This therefore is to be known, That the names of the in∣telligent presidents of every one of the Planets are constituted after this maner: that is to say, By collecting together the letters out of the figure of the world, from the rising of the body of the planet, according to the succession of the Signes through the several degrees; and out of the several degrees, from the aspects of the Planet himself, the calculation being made from the degree of the ascendant. In the like maner are constituted the names of the Princes of the evil spirits; they are taken under all the Planets of the presidents in a retrograde or∣der, the projection being made contrary to the succession of the signes, from the beginning of the seventh House. Now the name of the supreme and highest Intelligence, which many do suppose to be the soul of the world, is collected out of the four Cardinal points of the figure of the world, after the ma∣ner already delivered: and by the opposite and contrary way, is known the name of the great Daemon, or evil spirit, upon the four cadent angles. In the like manner shalt thou under∣stand the names of the great presidential spirits, ruling in the Air, from the four Angles of the succedent Houses: so that as to obtain the names of the good spirits, the calculation is to be made according to the succession of the signes, beginning from the degree of the ascendent; And to attain to the names of the evil spirits, by working the contrary way.
You must also observe, that the names of the evil spirits are extracted, aswel from the names of the good spirits, as
Page 32
of the evil: so notwithstanding, that if we enter the table with the name of a good spirit of the second order, the name of the evil spirit shall be extracted from the order of the Princes and Governours; but if we enter the table with the name of a good spirit of the third order, or with the name of an evil spirit a Governour, after what manner soever they are extracted, whether by this table, or from a celestial figure, the names which do proceed from hence, shall be the names of the evil spirits, the Ministers of the inferiour order.
It is further to be noted, That as often as we enter this table with the good spirits of the second order, the names extracted are of the second order: and if under them we ex∣tract the name of an evil spirit, he is of the superiour order of the Governours. The same order is, if we enter with the name of an evil spirit of the superiour order. If therefore we enter this table with the names of the spirits of the third order, or with the names of the ministring spirits, aswell of the good spirits, as of the evil, the names extracted shall be the names of the ministring spirits of the inferiour order.
But many Magicians, men of no small authority, will have the tables of this kinde to be extended with Latine letters: so that by the same tables also, out of the name of any office or effect, might be found out the name of any spirit, aswel good as evil, by the same maner which is above delivered, by taking the name of the office or of the effect, in the co∣lumn of letters, in their own line, under their own star. And of this practice Trismegistus is a great Author, who delivered this kinde of calculation in Egyptian letters: not unproperly also may they be referred to other letters of other tongues, for the reasons assigned to the signes; for truly he onely is extant of all men who have treated concerning the attaining to the names of spirits.
Therefore the force, secrecy and power, in what maner the sacred names of spirits are truly and rightly found out, con∣sisteth in the disposing of vowels, which do make the name of a spirit, and wherewith is constituted the true name, and right
Page 33
word. Now this art is thus perfected and brought to pass: first, we are to take heed of placing the vowels of the letters, which are found by the calcutation of the celestial figure, to finde the names of the spirits of the second order, Presidents and Governours. And this in the good spirits, is thus brought to effect, by considering the stars which do constitute and make the letters, and by placing them according to their order: first let the degree of the eleventh House be substracted from the degree of that star which is first in order; and that which remaineth thereof, let it be projected from the degree of the ascendant; and where that number endeth, there is part of the vowel of the first letter: begin therefore to calculate the vowels of these letters, according to their number and or∣der; and the vowel which falleth in the place of the star, which is the first in order, the same vowel is attributed to the first letter. Then afterwards thou shalt finde the part of the second letter, by substracting the degree of a star, which is the second in order from the first star; and that which remaineth, cast from the ascendant. And this is the part from which thou shalt begin the calculation of the vowels; and that vowel which falleth upon the second star, the same is the vowel of the second letter: and so consequently maist thou search out the vowels of the following letters alwayes, by substracting the degree of the following star, from the degree of the star next preceding and going before. And so also all calculations and numerations in the names of the good spirits, ought to be made according to the succession of the signes. And in calcu∣lating the names of the evil spirits, where in the names of the good spirits is taken the degree of the eleventh House, in these ought to be taken the degree of the twelfth House. And all numerations and calculations may be made with the succession of the signes, by taking the beginning from the degree of the tenth House.
But in all extractions by tables, the vowels are placed after another maner. In the first place therefore is taken the certain number of letters making the name it selfe, and is thus num∣bred from the beginning of the columne of the first letter,
Page 34
or whereupon the name is extracted; and the letter on which this number falleth, is referred to the first letter of the name, extracted by taking the distance of the one from the other, ac∣cording to the order of the Alphabet. But the number of that distance is projected from the beginning of his columne; and where it endeth, there is part of the first vowel: from thence therefore thou shalt calculate the vowels themselves, in their own number and order, in the same column; and the vowel which shall fall upon the first letter of a name, the same shall be attributed to that name. Now thou shalt finde the following vowels, by taking the distance from the precedent vowel to the following: and so consequently according to the succession of the Alphabet. And the number of that distance is to be numbred from the beginning of his own column; and where he shall cease, there is the part of the vowel sought after. From thence therefore must you calculate the vowels, as we have abovesaid; and those vowels which shall fall upon their own letters, are to be attributed unto them: if therefore any vowel shall happen to fall upon a vowel, the former must give place to the latter: and this you are to understnd only of the good spirits. In the evil also you may proceed in the same way; except only, that you make the numerations after a contrary and backward order, contrary to the suc∣cession of the Alphabet, and contrary to the order of the columnes (that is to say) in ascending.
The name of good Angels, and of every man, which we have taught how to finde out, in our third Book of Occult Philosophy, according to that manner, is of no little authority, nor of a meane foundation. But now we will give unto thee some other ways, illustrated with no vain reasons. One where∣of is, by taking in the figure of the nativity, the five places of Hylech: which being noted, the characters of the letters are projected in their order and number from the beginning of Aries; and those letters which fall upon the degrees of the said places, according to their order and dignity disposed and aspected, do make the name of an Angel. There is also another way, wherein they do take Almutel, which is the ruling and
Page 35
governing stars over the aforesaid five places; and the pro∣jection is to be made from the degree of the ascendant; which is done by gathering together the letters falling upon Al∣mutel: which being placed in order, according to their dig∣nity, do make the name of an Angel. There is furthermore another way used, and very much had in observation from the Egyptians, by making their calculation from the degre of the ascendant, and by gathering together the letters according to the Almutel of the eleventh House; which House they call a good Daemon: which being placed according to their dig∣nities, the names of the Angels are constituted. Now the names of the evil Angels are known after the like manner, except only that the projections must be performed contrary to the course and order of the succession of the signes: so that whereas in seeking the names of good spirits, we are to calculate from the beginning of Aries; contrariwise, in attaining the names of the evil, we ought to account from the beginning of Libra. And whereas in the good spirits we number from the degree of the ascendant; contrarily, in the evil, we must calculate from the degree of the seventh House. But according to the Egyptians, the name of an Angel is collected according to the Almutel of the twelfth House which they call an evill spirit. Now all those rites, which are elsewhere already by us delivered in our third book of Occult Philosophy, may be made by the characters of any language. In all which (as we have abovesaid) there is a mystical and divine number, order and figure; from whence it cometh to pass, that the same spirit may be called by divers names. But others are discovered from the name of the spirit himself, of the good or evil, by tables formed to this purpose.
Now these celestial characters do consist of lines and heads: the heads are six, according to the six magnitudes of the stars, whereunto the planets also are reduced. The first magnitude holdeth a Star, with the Sun, or a Cross. The se∣cond with Jupiter a circular point. The third holdeth with Saturne, a semicircle, a triangle, either crooked, round or acute.
Page 36
The fourth with Mars, a little stroke penetrating the line, ei∣ther square, straight, or oblique. The fifth with Venus and Mercury, a little stroke or point with a tail, ascending or de∣scending. The sixth with the Moon, a point made black. All which you may see in the ensuing table. The heads then being posited according to the site of the Stars of the figure of Heaven, then the lines are to be drawn out, according to the congruency or agreement of their natures. And this you are to understand of the fixed Stars. But in the erecting of the Planets, the lines are drawn out, the heads being posited according to their course and nature amongst them∣selves.
Stars. Heads. Lines joyned to the Heads.
I. ☉ [illustration] [illustration] [illustration]
II ♃ [illustration] [illustration]
III ♄ [illustration] [illustration] [illustration] [illustration]
IIII ♂ [illustration] [illustration] [illustration] [illustration]
V ♀ ☿ [illustration] [illustration] [illustration]
VI ☾ [illustration] [illustration] [illustration] [illustration]
When therefore a character is to be found of any celestial Image ascending in any degree or face of a signe, which do consist of Stars of the same magnitude and nature; then the number of these Stars being posited according to their place and order, the lines are drawn after the similitude of the Image signified, as copiously as the same can be done.
Page 37
But the Characters which are extracted according to the name of a spirit, are composed by the table following, by giving to every letter that name which agreeth unto him, out of the table; which although it may appear easie to those that apprehend it, yet there is herein no small difficulty; To wit, when the letter of a name falleth upon the line of letters or figures, that we may know which figure or which letter is to be taken. And this may be thus known: for if a letter falleth upon the line of letters, consider of what number this letter may be in the order of the name; as the second or the third: then how many letters that name containeth; as five or seven; and multiply these numbers one after another by themselves, and treble the product: then cast the whole (be∣ing added together) from the beginning of the letters accor∣ding to the succession of the Alphabet: and the letter upon which that number shall happen to fall, ought to be placed for the character of that spirit. But if any letter of a name fall on the line of figures, it is thus to be wrought. Take the number how many this letter is in the order of the name, and let it be multiplied by the number of which this letter is in the order of the Alphabet; and being added together, divide it by nine, and the remainder sheweth the figure or number to be placed in the character: and this may be put either in a Geometrical or Arithmetical figure of number; which notwithstanding ought not to exceed the number of nine, or nine Angels.
Page 38
The Characters of good Spirits.
[illustration]
A simple point.
[illustration]
Round.
[illustration]
Starry.
[illustration]
Straight standing line.
[illustration]
Lying.
[illustration]
Oblique.
[illustration]
Line crooked like a bow.
[illustration]
Like waves.
[illustration]
Toothed.
[illustration]
Interfection right.
[illustration]
Inherent.
[illustration]
Adhering separate.
[illustration]
Obli{que} interfection simple.
[illustration]
Mixt.
[illustration]
Manifold.
[illustration]
Per Pendicular right dexter.
[illustration]
Sinister.
[illustration]
Neuter.
[illustration]
A whole figure.
[illustration]
Broken.
[illustration]
Half.
[illustration]
A letter inhering.
[illustration]
Adhering.
[illustration]
Separate.
Page 39
The Characters of evil Spirits.
[illustration]
A right line.
[illustration]
Crooked.
[illustration]
Reflexed.
[illustration]
A simple figure
[illustration]
Penetrate.
[illustration]
Broken.
[illustration]
A right letter.
[illustration]
Retrograde.
[illustration]
Invers'd.
[illustration]
Flame.
[illustration]
Winde.
[illustration]
Water.
[illustration]
A mass.
[illustration]
Rain.
[illustration]
Clay.
[illustration]
A flying thing.
[illustration]
A creeping thing.
[illustration]
A serpent.
[illustration]
An eye.
[illustration]
A hand.
[illustration]
A foot.
[illustration]
A crown.
[illustration]
A crest.
[illustration]
Horns.
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[illustration]
A Scepter.
[illustration]
A Sword.
[illustration]
A Scourge.
But the Characters which are understood by the revelation of Spirits, take their vertue from thence; because they are as it were certain hidden seals, making the harmony of some divinity: either they are signes of a Covenant entred into, and of promised and plighted faith, or of obedience. And those Characters cannot by any other meanes be searched out.
Moreover, besides these Characters, there are certain fami∣liar Figures and Images of evil Spirits, under which forms they are wont to appear, and yeild obedience to them that invoke them. And all these Characters or Images may be seen by the table following, according to the course of the letters constituting the names of Spirits themselves: so that if in any letter there is found more then the name of one Spirit, his Image holdeth the pre-eminence, the others imparting their own order; so that they which are the first orders, to them is attributed the head, the upper part of the body, according to their own figure: those which are the lowest, do possess the thighs and feet; so also the middle letters do attribute like to themselves the middle parts of the body, to give the parts that fit. But if there happen any contrariety, that let∣ter which is the stronger in the number shall bear rule: and if they are equal, they will impart equal things. Furthermore, if any name shall obtain any notable Character or Instrument out of the Table, he shall likewise have the same character in the Image.
We may also attain to knowledge of the dignities of the evil Spirits, by the same Tables of Characters and Images: for upon what spirit soever there falleth any excellent signe or in∣strument out of the Table of Characters, he possesseth that dig∣nity. As if there shall be a Crown it sheweth a Kingly dignity; if a Crest or Plume, a Dukedome; if a Horn, a County; if with∣out
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these there be a Scepter, Sword, or forked Instrument, it sheweth Rule and Authority. Likewise out of the Table of Images you shall finde them which bear the chief Kingly dignity: from the Crown judge dignity; and from the In∣struments, Rule and Authority. Lastly, they which bear an humane shape and figure, have greater dignity then those which appear under the Forms and Images of Beasts; they also who ride, do excel them which appear on foot. And thus according to all their commixtures, you may judge the dignity and excellency of Spirits, one before another. More∣over, you must understand, that the Spirits of the inferiour or∣der, of what dignity soever they be, are alwayes subject to the Spirits of the superiour order: so also, that it is not incongru∣ent for their Kings and Dukes to be Subject and Minister to the presidents of the superiour order.
The shapes familiar to the Spirits of Saturn. ♄
THey appear for the most part with a tall, lean, and slender body, with an angry countenance, having four faces; one in the hinder part of the head, one on the former part of the head, and on each side nosed or beaked: there likewise ap∣peareth a face on each knee, of a black shining colour: their motion is the moving of the winde; with a kinde of earth∣quake: their sign is white earth, whiter then any Snow.
The particular Forms are,
A King having a beard, riding on a Dragon.
An Old man with a beard.
An Old woman leaning on a staffe.
A Hog.
A Dragon.
An Owl.
A black Garment.
A Hook or Sickle.
A Juniper-tree.
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The familiar forms to the Spirits of Jupiter. ♃
THe Spirits of Jupiter do appear with a body sanguine and cholerick, of a middle stature, with a horrible fearful motion; but with a milde countenance, a gentle speech, and of the colour of Iron. The motion of them is flashings of Lightning and Thunder; their signe is, there will appear men about the circle, who shall seem to be devoured of Lions.
Their particular forms are,
A King with a Sword drawn riding on a Stag.
*A Man wearing a Mitre in long rayment.
A Maid with a Laurel-Crown adorned with Flowers.
A Bull.
A Stag.
A Peacock.
*An azure-Garment.
A Sword.
A Box-tree.
The familiar forms of the Spirits of Mars. ♂
THey appear in a tall body, cholerick, a filthy countenance, of colour brown, swarthy or red, having horns like Harts horns, and Griphins claws, bellowing like wilde Bulls. Their motion is like fire urning; their sigre Thunder and Lightning about the Circle.
Their particular shapes are,
A King armed riding upon a Wolf.
A Man armed.
A Woman holding a buckler on her thigh.
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A Hee-goat.
A Horse.
A Stag.
A red Garment.
Wool.
A Cheeslip.
Shapes familiar to the Spirits of the Sun.* ☉
THe Spirits of the Sun do for the most part appear in a large, full and great body sanguine and gross, in a gold colour, with the tincture of blood. Their motion is as the Lightning of Heaven; their signe is to move the person to sweat that calls them. But their particular forms are,
A King having a Scepter riding on a Lyon.
A King crowned.
A Queen with a Scepter.
A Bird.
A Lion.
A Cock.
A yellow or golden Garment.
A Scepter.
Caudatus.
Familiar shapes of the Spirits of Venus. ♀
THey do appear with a fair body, of middle stature, with an amiable and pleasant countenance, of colour white or green, the upper part golden. The motion of them is it as were a most clear Star. For their signe, there will seem to be maids playing without the Circle, which will provoke and allure him that calleth them to play. But their particular forms are,
A King with a Scepter riding on a Camel.
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A Maid clothed and dressed beautifully.
A Maid naked.
A Shee-goat.
A Camel.
A Dove.
A white or green Garment.
Flowers.
The herb Savine.
The familiar forms of the Spirits of Mercury. ☿
THe Spirits of Mercury will appear for the most part in a body of a middle stature, cold, liquid and moist, fair, and with an affable speech; in a humane shape and forme, like unto a Knight armed; of colour clear and bright. The motion of them is as it were silver-coloured clouds. For their signe, they cause and bring horror and fear to him that calls them. But their par∣ticular shapes are,
A King riding upon a Bear.
A fair Youth.
A Woman holding a distaffe.
A Dog.
A Shee-bear.
A Magpie.
A Garment of sundry changeable colours.
A Rod.
A little staffe.
The forms familiar to the Spirits of the Moon. ☽
THey will for the most part appear in a great and full body, soft and phleg•atick, of colour like a black obscure cloud, having a swelling countenance, with eyes red and full of water, a bald head, and teeth like a wilde boar. Their motion is as it were an exceeding great tempest of the Sea. For their signe,
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there will appear an exceeding great rain about the Circle. And their particular shapes are,
A King like an Archer riding upon a Doe.
A little Boy.
A Woman-hunter with a bow and arrows.
A Cow.
A little Doe.
A Goose.
A Garment green or silver-coloured.
An Arrow.
A Creature having many feet.
But we now come to speak of the holy and sacred Pentacles and Sigils. Now these Pentacles are as it were certain holy signes preserving us from evil chances and events, and helping and assisting us to binde, exterminate, and drive away evil spirits, and alluring the good spirits, and reconciling them unto us. And these Pentacles do consist either of Characters of the good spirits of the superiour order, or of sacred pictures of holy let∣ters or revelations, with apt and fit versicles, which are compo∣sed either of Geometrical figures and holy names of God, ac∣cording to the course and manner of many of them; or they are compounded of all of them; or very many of them mixt. And the Characters which are useful for us to constitute and make the pentacles, they are the Characters of the good Spirits, e∣specially and chiefly of the good spirits of the first and second order, and somtimes also of the third order. And this kinde of Characters are especially to be named holy; and then those Characters which we have above called holy. What Character soever therefore of this kinde is to be instituted, we must draw about him a double circle, wherein we must write the name of his Angel: and if wee will adde some divine name congruent with his Spirit and Office, it will be of the greater force and efficacy. And if we will draw about him any angular figure, ac∣cording to the manner of his numbers, that also shall be lawful to be done. But the holy pictures which do make the pentacles,
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are they which every where are delivered unto us in the Pro∣phets and sacred Writings, as well of the old as of the new Te∣stament;* even as the figure of the Serpent hanging on the cross, and such-like; whereof very many may be found out of the vi∣sions of the Prophets, as of Esaias, Daniel, Esdras and others, and also out of the revelation of the Apocalypse. And we have spoken of them in our third book of Occult Philosophy, where we have made mention of holy things. Therefore when any picture is posited of any of these holy Images, let the circle be drawn round about it on each side thereof, wherein let there be written some divine name, that is apt and conformed to the effect of that figure, or else there may be written about it some versicle taken out of part of the body of holy Scripture, which may desire to ascertain or deprecate the desired effect. As, if a pentacle were to be made to gain victory or revenge against ones enemies, as well visible as invisible, the figure may be ta∣ken out of the second book of the Macchabees: that is to say, a hand holding a golden Sword drawn,* about which let there be written the versicle there contained; To wit, Take the holy Sword the gift of God, wherewith thou shalt slay the adversaries of my people Israel. Or also there may be written about it a ver∣sicle of the fifth Psalm: In this is the strength of thy arm: before thy face there is death; or some other such-like versicle. But if you will write any divine name about the figure then let some name be taken that signifies Fear, a Sword, Wrath, the Revenge of God, or some such-like name congruent and agreeing with the effect desired. And if there shall be written any Angular figure, let him be taken according to the reason and rule of the num∣bers, as we have taught in our second book of Occult Philoso∣phy, where we have treated of the numbers, and of the like o∣perations. And of this sort there are two pentacles of sublime vertue and great power, very useful and necessary to be used in the consecration of experiments and Spirits: one whereof is that in the first chapter of Apocalypse; To wit, a figure of the Majesty of God sitting upon a Thone, having in his mouth a two-edged Sword, as there is written, about which let there
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be written, I am Alpha and Omega, the beginning and the end,*which is, and which was, and which is to come, the Almighty. I am the first and the last, who am living, and was dead, and behold I live for ever and ever; and I have the keys of death and hell. Then there shall be written about it these three versicles.
Manda Deus virtuti tuae, &c.
Give commandment, O God, to thy strength.
Confirm, Oh God, thy work in us.
Let them be as dust before the face of the winde. And let the Angel of the Lord scatter them. Let all their wayes be darkness and uncertain. And let the Angel of the Lord persecute them.
Moreover, let there be written about in the ten general names, which are, El, Elohim, Elohe, Zebaoth, Elian, Escerchie, Adonay, Jah, Tetragrammaton, Saday.
There is another pentacle, the figure whereof is like unto a Lambe slain, having seven eyes, and seven hornes, and under his feet a book sealed with seven seales, as it is in the 5. chap. of the Apocalypse. Whereabout let there be written this versicle: Behold the Lyon hath overcome of the Tribe of sudath, the root of David. I will open the Book, and unloose the seven seals thereof. And one other versicle: I saw Satan like lightning fall down from heaven. Behold, I have given you power to tread upon Serpents and Scorpions, and over all the power of your enimies, and nothing shall be able to hurt you. And let there be also written about it the ten general names, as aforesaid.
But those Pentacles which are thus made of figures and names, let them keep this order: for when any figure is polited, conformable to any number, to produce any certain effect or vertue, there must be written thereupon, in all the several Angles, some Divine name, obtaining the force and efficacie of the thing desired: yet so nevertheless, that the name which is of this sort do consist of just so many letters, as the Figure may constitute a number; or of so many letters of a name, as joyned together amongst themselves, may make the number of a Fi∣gure;
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or by any number which may be divided without any superfluity or diminution. Now such a name being found, whether it be onely one name or more, or divers names, it is to be written in all the several Angles in the Figure: but in the middle of this Figure let the revolution of the name be whole and totally placed, or at least principally.
Oftentimes also we constitute Pentacles, by making the re∣volution of some kinde of name, in a square Table, and by drawing about it a single or double Circle, and by writing there∣in some holy versicle competent and befitting this name, or from which that name is extracted. And this is the way of making the Pentacles, according to their several distinct forms and fa∣shions, which we may as we please either multiply or commix together by course among themselves, to work the greater effi∣cacie, and extention and enlargement of force and vertue.
As, if a deprecation should be made for the overthrow and destruction of ones enemies, then we are to minde and call to remembrance how God destroyed the whole face of the earth in the deluge of waters; and the destruction of Sodom and Gomorrha, by raining down fire and brimstone; likewise, how God overthrew Pharaoh and his host in the Red-Sea, and to call to minde if any other malediction or curse be found in holy Writ. And thus in things of the like sort. So likewise in deprecating and praying against perils and dangers of waters, we ought to call to remembrance the saving of Noah in the deluge of waters, the passing of the children of Israel thorow the Red-Sea; and also we are to minde how Christ walked up∣on the waters, and saved the ship in danger to be cast away with the tempest; and how he commanded the windes and the waves, and they obeyed him; and also, that he drew Peter out of the water, being in danger of drowning, and the like. And lastly, with these we invoke and call upon some certain and holy names of God; to wit, such as are significative to accomplish our desire, and accommodated to the desired effect: as, if it be to o∣verthrow enemies, we are to invoke and call upon the names of wrath, revenge, fear, justice, and fortitude of God: and if we would avoid and escape any evil or danger, we then call upon
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the names of Mercy, Defence, Salvation, Fortitude, Goodness, and such like-names of God. When also we pray unto God that he would grant unto us our desires, we are likewise to intermix therewith the name of some good spirit, whether one onely, or more, whose office it is to execute our desires: and somtimes also we require some evil spirit to restrain or compel, whose name likewise we intermingle; and that rightly especially, if it be to execute any evil worke; as, Revenge, Punishment, or destruction.
Furthermore, if there be any Versicle in the Psalms, or in any other part of holy Scripture, that shall seem congruent and agreeable to our desire, the same is to he mingled with our prayers. Now after Prayer hath been made unto God, it is ex∣pedient afterwards to make an Oration to that executioner whom in our precedent prayer unto God we have desired should administer unto us, whether one or more, or whether he be an Angel, or Star, or Soul, or any of the noble Angels. But this kinde of Oration ought to be composed according to the Rules which we have delivered in the second book of Occult Philosophy, where we have treated of the manner of the com∣position of Inchantments.
You may know further, that these kinde of bonds have a threefold difference: for the first bond is, when we conjure by Natural things: the second is compounded of Religious myste∣ries, by Sacraments, Miracles, and things of this sort; and the third is constituted by Divine names, and holy Sigils. And by these kinde of bonds, we may binde not onely spirits, but also other creatures whatsoever, as animals, tempests, * burnings, floods of waters, and the force and power of Arms. Oftentimes also we use these bonds aforesaid, not onely by Conjuration, but somtimes also using the meanes of Deprecation and Benedicti∣on. Moreover, it conduceth much to this purpose, to joyn some sentence of holy Scripture, if any shall be found conveni∣ent hereunto: as, in the Conjuration of Serpents, by comme∣morating the curse of the Serpent in the earthly Paradise, and the setting up of the Serpent in the wilderness; and further ad∣ding that Versicle, *Thou shalt walke upon the Asp and the Basi∣lisk,
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&c. Superstition also is of much prevalency herein, by the translation of some Sacramental Rites, to binde that which we intend to hinder; as, the rites of Excommunication, of Sepulchres, Funerals, Buryings, and the like.
And now we come to treat of the Consecrations which men ought to make upon all instruments and things necessary to be used in this Art: and the vertue of this Consecration most chiefly consists in two things; to wit, in the power of the per∣son consecrating, and by the vertue of the prayer by which the Consecration is made. For in the person consecrating, there is required holiness of Life, and power of sanctifying: both which are acquired by Dignification and Initiation. And that the per∣son himself should with a firm and undoubted faith believe the vertue, power, and efficacie hereof. And then in the prayer it self, by which this Consecration is made, there is required the like holiness; which either solely consisteth in the prayer it self, as, if it be by divine inspiration ordained to this purpose, such as we have in many places of the holy Bible; or that it be here∣unto instituted through the power of the Holy Spirit, in the ordination of the Church. Otherwise there is in the Prayer a Sanctimony, which is not onely by it self, but by the comme∣moration of holy things; as, the commemoration of holy Scri∣ptures, Histories, Works, Miracles, Effects, Graces, Promises, Sacraments and Sacramental things, and the like. Which things, by a certain similitude, do seem properly or improperly to appertain to the thing consecrated.
There is used also the invocation of some Divine names, with the consignation of holy Seals, and things of the like sort, which do conduct to sanctification and expiation; such as are the Sprinkling with Holy-Water, Unctions with holy Oyl, and ado∣riferous Suffumigations appertaining to holy Worship. And therefore in every Consecration there is chiefly used the Bene∣diction and Consecration of Water, Oyl, Fire, and Fumigations, used everywhere with holy Wax-lights or Lamps burning: for without Lights no Sacrament is rightly performed. This there∣fore is to be known, and firmly observed, that if any Consecra∣tion be to be made of things profane, in which there is any
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pollution or defilement, then an exorcising and expiation of those things ought to precede the consecration. Which things being so made pure, are more apt to receive the influences of the Divine vertues. We are also to observe, that in the end of every Consecration, after that the prayer is rightly performed, the person consecrating ought to bless the thing consecrated, by breathing out some words, with divine vertue and power of the present Consecration, with the commemoration of his vertue and authority, that it may be the more duly performed, and with an earnest & intentive minde. And therefore we will here lay down some examples hereof, whereby the way to the whole perfection hereof may the more easily be made to appear unto you.
So then, in the consecration of water, we ought to comme∣morate how that God hath placed the firmament in the midst of the waters, and in what manner that God placed the fountain of waters in the earthly Paradise, from whence sprang four ho∣ly rivers, which watered the whole earth. Likewise we are to call to remembrance in what manner God made the water to be the instrument of executing his justice in the destruction of the Gyants in the general deluge over all the earth, and in the overthrow of the host of Pharaoh in the Red-sea; also how God led his own people thorow the midst of the Sea on dry ground, and through the midst of the river of Jordan; and likewise how marvelously he drew forth water out of the stony rock in the wilderness; and how at the prayer of Samson, he caused a fountain of running water to flow out of the cheek-tooth of the jaw-bone of an ass: and likewise, how God hath made waters the instrument of his mercy, and of salvation, for the expiation of Original sin: also, how Christ was baptized in Jordan, and hath hereby sanctified and clensed the waters. More∣over, certain divine names are to be invocated, which are con∣formable hereunto; as, that God is a living fountain, living water, the fountain of mercy; and names of the like kinde.
And likewise in the consecration of fire, we are to comme∣morate how that God hath created the fire to be an instrument to execute his justice, for punishment, vengeance, and for the
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expiation of sins: also, when God shall come to judge the world, he will command a conflagration of fire to go before him. And we are to call to remembrance in what manner God appeared to Moses in the burning bush; and also, how he went before the children of Israel in a pillar of fire; and that nothing can be duely offered, sacrificed, or sanctified, without fire; and how that God instituted fire to be kept continually in the Ta∣bernacle of the covenant; and how miraculously he re-kindled the same, being extinct, and preserved it elswhere from going out, being hidden under the waters: and things of this sort. Likewise the Names of God are to be called upon which are consonant hereunto; as, it is read in the Law and the Prophets, that God is a consuming fire: and if there be any of the Divine names which signifie fire, or such-like names; as the glory of God, the light of God, the splendor and brightness of God.
And likewise in the consecration of Oyl and Perfumes, we are to call to remembrance such holy things as are pertinent to this purpose, which we read in Exodus of the holy anointing oyl, and divine names significant hereunto, such as is the name Christ, which signifies anoynted: and what mysteries there are hereof; as that in the Revelation of the two Olive-trees distil∣ling holy Oyl into the lamps that burn before the face of God: and the like.
And the blessing of the lights, wax, and lamps, is taken from the fire, and the altar which containeth the substance of the flame: and what other such similitudes as are in mysteries; as that of the seven candlesticks and lamps burning before the face of God.
These therefore are the Consecrations which first of all are necessary to be used in every kinde of devotion, and ought to precede it, and without which nothing in holy Rites can be duely performed.
In the next place now we shall shew unto you the consecrati∣on of Places, Instruments, and such like-things.
Therefore when you would consecrate any Place or Circle, you ought to take the prayer of Solomon used in the dedicati∣on
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of the Temple: and moreover, you must bless the place with the sprinkling of Holy-water, and with Fumigations, by com∣memorating in the benediction holy mysteries; such as these are, The sanctification of the throne of God, of mount Sinai,* of the Tabernacle of the Covenant, of the Holy of holies, of the temple of Jerusalem. Also, the sanctification of mount Golgo∣tha, by the crucifying of Christ; the sanctification of the Tem∣ple of Christ; of mount Tabor, by the transfiguration and as∣cention of Christ: and the like. And by invocating divine names which are significant hereunto; such as the Place of God, the Throne of God, the Chayr of God, the Tabernacle of God, the Altar of God, the Habitation of God, and such-like divine names of this sort, which are to be written about the Circle or place to be consecrated.
And in the consecrations of instruments and of all other things whatsoever that are serviceable to this Art, you shall proceed after the same manner, by sprinkling the same with Holy-water, perfuming the same with holy Fumigations, an∣oynting it with holy Oyl, sealing it with some holy Sigil, and blessing it with prayer; and by commemorating holy things out of the sacred Scriptures, Religion, and Divine names which shall be found agreeable to the thing that is to be consecrated: as for examples sake, in consecrating a sword, we are to call to remembrance that in the Gospel, He that hath two coats,* &c. and that place in the second of the Macchabees, That a sword was divinely and miraculously sent to Judas Macehabeus. And if there be any thing of the like in the Prophets; as that place, Take unto you two-edged Swords, &c.*
In like manner you shall consecrate experiments and books, and whatsoever of the like nature, as it is contained in writings, pictures, and the like, by sprinkling, perfuming, anointing, sealing, and blessing with holy commemorations, and calling to remembrance the sanctifications of mysteries; As, the sancti∣fying of the Tables of the ten Commandments, which were delivered to Moses by God in Mount Sinai; The sanctifica∣tion of the Testaments of God, the Old and New; The san∣ctification of the Law, and of the Prophets, and Scriptures,
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which are promulgated by the holy Ghost. Moreover, there is to be commemorated such divine names as are fit and conve∣nient hereunto; as these are: The Testament of God, The book of God, The book of life, The knowledge of God, The wisdom of God; and the like. And with such kinde of Rites is the per∣sonal consecration performed.
There is furthermore, besides these, another Rite of conse∣cration, of wonderful power, and much efficacie; And this is out of the kindes of superstitions: That is to say, when the Rite of consecration or collection of any Sacrament in the Church is transferred to that thing which we would consecrate.
It is to be known also, that Vowes, Oblations, and Sacrifice, have the power of consecration, aswel real as personal; and they are as it were certain covenants and conventions between those names with which they are made, and us who make them, strongly cleaving to our desire and wished effect: As, when we dedicate, offer, and sacrifice, with certain names or things; as, Fumigations, Unctions, Rings, Images, Looking-glasses; and things less material, as Deities, Sigils, Pentacles, Inchantments, Orations, Pictures, and Scriptures: of which we have largely spoken in our third booke of Occult Philosophy.
There is extant amongst those Magicians (who do most use the ministery of evil spirits) a certain Rite of invocating spirits by a Book to be consecrated before to that purpose; which is properly called, †A Book of Spirits; whereof we shall now speak a few words. For this Book is to be consecrated, a book of evil spirits, ceremoniously to be composed in their name and order: whereunto they binde with a certain holy Oath, the ready and present obedience of the spirit therein written.
Now this book is to be made of most pure and clean paper, that hath never been used before; which many do call *Virgin-Paper. And this book must be inscribed after this manner: that is to say, Let there be placed on the left side the image of the spirit, and on the right side his character, with the Oath above it, containing the name of the spirit, and his dignity and place, with his office and power. Yet very many do compose this book otherwise, omitting the characters or image: but it is more
Page 55
efficacious not to neglect any thing which conduceth to it.
Moreover, there is to be observed the circumstances of places, times, hours, according to the Stars which these spirits are under, and are seen to agree unto; their site, rite, and order being applied.
Which book being so written, and well bound, is to be ador∣ned, garnished, and kept secure, with Registers and Seals, lest it should happen after the consecration to open in some place not intented, and indanger the operator. Furthermore, this book ought to be kept as reverently as may be: for irreverence of minde causeth it to lose its vertue, with pollution & profanation.
Now this sacred book being thus composed according to the manner already delivered, we are then to proceed to the con∣secration thereof after a twofold way: one whereof is, That all and singular the spirits who are written in the book, be called to the Circle, according to the Rites and Order which we have before taught; and the book that is to be consecrated, let it be placed without the Circle in a triangle. And in the first place, let there be read in the presence of the spirits all the Oathes which are written in that book; and then the book to be consecrated being placed without the Circle in a triangle there drawn, let all the spirits be compelled to impose their hands where their images and characters are drawn, and to confirm and consecrate the same with a special and common Oath. Which being done, let the book be taken and shut, and preserved as we have before spoken, and let the spirits be licensed to de∣part, according to due and right order.
There is another manner of consecrating a book of spirits, which is more easie, and of much efficacy to produce every ef∣fect, except that in opening this book the spirits do not alwayes come visible. And this way is thus, Let there be made a book of spirits as we have before set forth; but in the end thereof let there be written Invocations & Bonds, & strong conjurations wherewith every spirit may be bound. Then this book must be bound between two Tables or Lamens, and in the inside thereof let there be drawn the holy Pentacles of the Divine Majestie, which we have before set forth and described out of
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the Apocalypse: then let the first of them be placed in the begin∣ning of the book, and the second at the end of the same. This book being perfected after this manner, let it be brought in a clear and fair time, to a Circle prepared in a cross way, accor∣ding to the Art which we have before delivered▪ and there in the first place the book being opened, let it be consecrated to the rites and wayes which we have before declared concerning Consecration. Which being done, let all the spirits be called which are written in the book, in their own order and place, by conjuring them thrice by the bonds described in the book, that they come unto that place within the space of three days, to assure their obedience, and confirm the same, to the book so to be consecrated. Then let the book be wrapped up in clean li∣nen, and buried in the middle of the Circle, and there fast stop∣ped up: and then the Circle being destroyed, after the spirits are licensed, depart before the rising of the sun: and on the third day, about the middle of the night, return, and new make the Circle, and with bended knees make prayer and giving thanks unto God, and let a precious perfume be made, and open the hole, and take out the book; and so let it be kept, not opening the same. Then you shall license the spirits in their order, and destroying the Circle, depart before the sun rise. And this is the last rite and maner of consecrating profitable to whatsoever writings and experiments, which do direct the spirits, placing the same between two holy Lamens or Pentacles, as before is shewn.
But the Operator, when he would work by the Book thus consecrated, let him do it in a fair and clear season, when the spirits are least troubled; and let him place himself towards the region of the spirits. Then let him open the book under a due Register; let him invoke the spirits by their Oath there described and confirmed, and by the name of their character and image, to that purpose which you desire: and if there be need, conjure them by the bonds placed in the end of the book. And having attained your desired effect, then you shall license the spirits to depart.
And now we shall come to speak concerning the invocation of spirits, as well of the good spirits as of the bad.
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The good spirits may be invocated of us divers wayes, and in sundry manners do offer themselves unto us. For they do openly speak to those that watch, and do offer themselves to our sight, or do inform us in dreams by oracle of those things which are desired. Whosoever therefore would call any good spirit, to speak or appear in sight, it behoveth them especially to observe two things: one whereof is about the disposition of the invocant; the other about those things which are out∣wardly to be adhibited to the invocation, for the conformity of the spirits to be called. It behoveth therefore that the invo∣cant himself be religiously disposed for many dayes to such a mystery. In the first place therefore, he ought to be confessed and contrite, both inwardly and outwardly, and rightly expia∣ted by daily washing himself with holy water. Moreover, the invocant ought to conserve himself all these dayes, chaste, ab∣stinent, and to separate himself as much as may be done, from all perturbation of minde, and from all manner of forraign and secular business. Also, he shall observe fastings all these days, as much as shall seem convenient to him to be done. Also, let him daily between sun-rising and sun-setting, being clothed with a holy linen garment, seven times call upon God, and make a deprecation to the Angels to be called according to the rule which we have before taught. Now the number of dayes of fasting and preparation is commonly the time of a whole Lunation. There is also another number observed amongst the Cabalists, which is forty days.
Now concerning those things which do appertain to this Rite of Invocation, the first is, That a place be chosen, clean, pure, close, quiet, free from all manner of noise, and not subject to any strangers sight. This place must first be exorcised and consecrated: and let there be a table or altar placed therein, covered with clean white linen, and set towards the east: and on each side thereof, let there be set two consecrated wax-lights burning, the flame whereof ought not to go out all these days. In the middle of the altar, let there be placed Lamens, or the holy paper which we have before described, covered with fine
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linen; which is not to be opened until the end of these days of the Consecration. You shall also have in readiness a precious perfume, and pure anointing oyl; and let them be both kept consecrated. There must also a Censer be set on the head of the altar, wherein you shall kindle the holy fire, and make a per∣fume every day that you shall pray. You shall also have a long garment of white linen, close before and behinde, which may cover the whole body and the feet, and girt about you with a girdle. You shall also have a veil of pure clean linen, and in the fore-part thereof let there be fixed golden or gilded Lamens, with the inscription of the name Tetragrammaton; all which things are to be sanctified and consecrated in order. But you must not enter into the holy place, unless it be first washed, and arrayed with a holy garment; and then you shall enter into it with your feet naked. And when you enter therein, you shall sprinkle it with holy water: then you shall make a perfume up∣on the altar, and afterwards with bended knees pray before the altar as we have directed.
But in the end of these dayes, on the last day, you shall fast more strictly: and fasting on the day following, at the rising of the sun, you may enter into the holy place, using the ceremo∣nies before spoken of, first by sprinkling your self, then with making a perfume, you shall signe your self with holy oyl in the forehead, and anoynt your eyes; using prayer in all these Con∣secrations. Then you shall open the holy Lamen, and pray be∣fore the altar upon your knees, as above said: and then an invo∣cation being made to the Angels, they will appear unto you, which you desire; which you shall entertain with a benign and chaste communication, and license them to depart.
Now the Lamen which is to be used to invoke any good spi∣rit, you shall make after this maner; either in metal conforma∣ble, or in new wax, mixt with spices and colours conformable: or it may be made with clean paper, with convenient colours: and the outward form or figure thereof may be square, circular, or triangular, or of the like sort, according to the rule of the numbers: in which there must be written the divine names, as
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well the general names as the special. And in the centre of the Lamen, let there be drawn a character of six corners;* in the middle whereof, let there be written the name and character of the Star, or of the Spirit his governour, to whom the good spirit that is to be called is subject. And about this character, let there be placed so many characters of five corners,* as the spirits we would call together at once. And if we shall call one∣ly one spirit, nevertheless there shall be made four Pentagones, wherein the name of the spirit or spirits, with their characters, is to be written. Now this table ought to be composed when the Moon is increasing, on those dayes and hours which then a∣gree to the spirit. And if we take a fortunate star herewith, it will be the better. Which Table being made in this manner, it is to be consecrated according to the rules above delivered.
And this is the way of making the general Table, serving for the invocation of all good spirits whatsoever. Nevertheless we may make special Tables congruent to every spirit, by the rule which we have above spoken of concerning holy Pentacles.
And now we will declare unto you another Rite more easie to performe this thing: that is to say, let the man that is to receive an Oracle from the good spirits, be chaste, pure, and confess'd. Then a place being prepared pure and clean, and co∣vered every where with white linen, on the Lords day in the new of the Moon let him enter into that place, clothed with clean white garments; and let him exorcize the place, and bless it, and make a Circle therein with a sanctified cole; and let there be written in the uttermost part of the Circle the names of the Angels, and in the inner part thereof let there be written the mighty names of God: and let him place within the Circle, at the four angles of the world, the Censers for the perfumes. Then let him enter the place fasting, and washed, and let him begin to pray towards the east this whole Psalm:*Beati imma∣culati in via, &c. Blessed are the undefiled in the way, &c. by perfuming; and in the end deprecating the Angels, by the said divine names, that they will daign to discover and reveal that which he desireth: and that let him do six days, continuing
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washed and fasting. And on the seventh day, which is the Sab∣bath, let him, being washed and fasting, enter the Circle, and perfume it, and anoynt himself with holy anoynting oyl, by an∣noynting his forehead, and upon both his eyes, and in the palms of his hands, and upon his feet. Then upon his knees let him say the Psalm aforesaid, with Divine and Angelical names. Which being said, let him arise, let him begin to walk about in a Circle within the said Circle from the east to the west, until he is wearied with a dizziness of his brain: let him fall down in the Circle, and there he may rest; and forthwith he shall be wrapt up in an ecstasie, and a spirit will appear unto him, which will informe him of all things. We must observe also, that in the Circle there ought to be four holy candles burning at the four parts of the world, which ought not to want light for the space of a whole week. And the manner of fasting must be such, that he abstain from all things having a life of Sence, and from those which do proceed from them: and let him onely drink pure running water: neither let him take any food till the going down of the sun. And let the perfume and the holy a∣noynting oyl be made, as is set forth in Exodus and the other holy books of the Bible. It is also to be observed, that always as often as he enters into the Circle, he hath upon his forehead a golden lamen, upon which there must be written the name Tetragrammaton, as we have before spoken.
But natural things, and their commixtures, do also belong unto us, and are conducing to receive Oracles from any spirit by a dream: which are either Perfumes, Unctions, and Meats or Drinks: which you may understand in our first book of Occult Philosophy.
But he that is willing always and readily to receive the Ora∣cles of a Dream, let him make unto himself a Ring of the Sun or of Saturn for this purpose. There is also an Image to be made, of excellent efficacie and power to work this effect; which being put under his head when he goeth to sleep, doth effectually give true dreams of what thing soever the minde hath before determined or consulted on. The Tables of Num∣bers
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do likewise confer to receive an Oracle, being duly for∣med under their own Constellations. And these things thou mayest know in the third book of Occult Philosophy,
Holy Tables and Papers do also serve to this effect, being specially composed and consecrated; such as is the Almad〈…〉 of Solomon, and the Table of the Revolution of the name Tetra∣grammaton. And those things which are of this kinde, and written unto these things, out of divers figures, numbers, holy pictures, with the inscriptions of the holy names of God and of Angels; the composition whereof is taken out of divers places of the holy Scriptures, Psalms, and Versicles, and other certain promises of the divine Revelation and Prophecies.
To the same effect do conduce holy prayers & imprecations, as well unto God, as to the holy Angels and Heroes: the im∣precations of which prayers are to be composed as we have be∣fore shewn, according to some religious similitude of Miracles, Graces, and the like, making mention of those things which we intend to do: as, out of the old Testament, of the dream of Jacob, Joseph, Pharaoh, Daniel, and Nebuchadnezzar: if out of the New Testament, of the dream of Joseph the hus∣band of the virgin Mary; of the dream of the three Wise∣men; of John the Evangelist sleeping upon the brest of our Lord: and whatsoever of the like kinde can be found in Re∣ligion, Miracles, and Revelations; as, the revelation of the Cross to Helen, the revelations of Constantine and Charles the Great, the revelations of Bridget, Cyril, Methodius, Mech∣tild, Joachim, Merhir, and such-like. According to which let the deprecations be composed, if when he goeth to sleep it be with a firm intention: and the rest well disposing themselves, let them pray devoutly, and without doubt they will afford a powerful effect.
Now he that knoweth how to compose those things which we have now spoken of, he shall receive the most true Oracles of dreams. And this he shall do; observe those things which in the second book of Occult Philosophy are directed concer∣ning this thing. He that is desirous therefore to receive an Oracle, let him abstain from supper and from drink, and be o∣therwise
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well disposed, his brain being free from turbulent va∣pours; let him also have his bed-chamber fair and clean, ex∣orcised and consecrated if he will; then let him perfume the same with some convenient fumigation; and let him anoint his temples with some unguent efficatious hereunto, and put a ring upon his finger, of the things above spoken of: let him take either some image, or holy table, or holy paper, and place the same under his head: then having made a devout prayer, let him go unto his bed, and meditating upon that thing which he desireth to know, let him so sleep; for so shall he receive a most certain and undoubted oracle by a dream, when the Moon goeth through that signe which was in the ninth House of his nativity, and also when she goeth through the signe of the ninth House of the Revolution of his nativity; and when she is in the ninth signe from the signe of perfection. And this is the way and meanes whereby we may obtain all Sciences and Arts whatsoever, suddenly and perfectly, with a true Illumination of our understanding; although all inferiour familiar Spirits whatsoever do conduce to this effect; and somtimes also evill Spirits sensibly informing us Intrinsecally or Extrinsecally.
But if we would call any evil Spirit to the Circle, it first be∣hoveth us to consider, and to know his nature, to which of the Planets it agreeth, and what Offices are distributed to him from the Planet; and being known, let there be sought out a place fit and proper for his invocation, according to the nature of the Planet, and the quality of the Offices of the said Spirit, as near as the same may be done: as, if their power be over the Sea, Rivers or Flouds, then let the place be chosen in the Shore; and so of the rest. Then let there be chosen a conve∣nient time, both for the quality of the Air, serene, clear, quiet, and fitting for the Spirits to assume bodies; as also of the qua∣lity and nature of the Planet, and of the Spirit, as to wit, on his day, or the time wherein he ruleth: he may be fortunate or infortunate, sometimes of the day, and sometimes of the night, as the Stars and Spirits do require. These things being con∣sidered, let there be a Circle framed in the place elected, as∣wel for the defence of the Invocant, as for the confirmation of
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the Spirit. And in the Circle it self there are to be written the divine general names, and those things which do yeild defence unto us; and with them, those divine names which do rule this Planet, and the Offices of the Spirit himself; there shall also be written therein, the names of the good Spirits which bear rule, and are able to binde and constrain that Spirit which we intend to call. And if we will any more fortifie and strengthen out Circle, we may adde Characters and Pentacles agreeing to the work; then also if we will, we may either within or without the Circle, frame an angular figure, with the inscription of such convenient numbers, as are congruent amongst themselves to our work; which are also to be known, according to manner of numbers and figures: of which in the second book of Occult Philosophy it is sufficiently spoken. Furthermore, he is to be provided of lights, perfumes, un∣guents and medicines, compounded according to the nature of the Planet and Spirit; which do partly agree with the Spirit, by reason of their natural and coelestial vertue; and partly are exhibited to the Spirit for religious and superstitious worship. Then he must be furnished with holy and consecrated things, necessary aswel for the defence of the Invocant, and his fellows, as also serving for bonds to binde and constrain the Spirits; such as are either holy Papers, Lamens, Pictures, Pentacles, Swords, Scepters, Garments of convenient matter and colour, and things of the like sort. Then when all these things are provided, and the Master and his fellows being in the Circle, in the first place let him consecrate the Circle, and all those things which he useth; which being performed with a conve∣nient gesture and countenance, let him begin to pray with a loud voice, after this manner. First let him make an Oration unto God, and then let him intreat the good Spirits: and if he will read any Prayers, Psalms, or Gospels for his defence, they ought to take the first place. After these Prayers and Orations are said, then let him begin to invocate the Spirit which he de∣sireth, with a gentle and loving Inchantment, to all the coasts of the World, with the commemoration of his own Authority and power. And then let him rest a little, looking about
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him, to see if any Spirit do appear; which if he delay, then let him repeat his invocation, is above said, until he hath done it three times; and if the Spirit be pertinacious, obstinate, and will not appear, then let him begin to conjure with divine power; so also that the conjurations and all his commemora∣tions do agree with the Nature and Offices of the Spirit him∣self; and reiterate the same three times, from stronger to stronger, using Objurgations, Contumelies, Cursings, and Punishments, and suspension from his Office and Power, and the like.
And after all the courses are finished, then cease a little; and if any Spirit shall appear, let the Invocant turne himself towards the Spirit, and courteously receive him, and earnestly intreating him, let him first require his name, and if he be called by any other name: and then proceeding further, let him ask him whatsoever he will: and if in any thing the Spi∣rit shall shew himself obstinate or lying, let him be bound by convenient conjurations: and if you doubt of any lye, make without the Circle with the consecrated Sword, the fi∣gure of a triangle or *Pentagone, and compel the Spirit to en∣ter into it: and if thou receivest any promise which thou wouldst have to be confirmed with an Oath, let him stretch the sword out of the Circle, and swear the Spirit, by laying his hand upon the sword. Then having obtained of the Spirit that which you desire, or are otherwise contented, license him to depart with courteous words, giving command unto him, that he do no hurt: and if he will not depart, compel him by powerful conjurations; and if need require, expel him by Ex∣orcisms, and by making contrary fumigations. And when he is departed, go not out of the Circle, but make a stay, making prayer, and giving of thanks unto God and the good Angels, and also praying for your defence and conservation: and then all those things being orderly performed, you may depart.
But if your hope be frustrated, and no Spirit will appear, yet for this do not despair; but leaving the Circle, return a∣gain at other times, doing as before. And if you shall judge that you have erred in any thing, then you shall amend by ad∣ding
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or diminishing; for the constancy of Reiteration doth often increase your authority and power, and striketh terrour into the Spirits, and humbleth them to obey.
And therefore some use to make a Gate in the Circle, where∣by they may go in and out, which they open and shut as they please, and fortifie it with holy Names and Pentacles.
This also we are to take notice of, That when no Spirits will appear, but the Master being wearied hath determined to cease and give over; let him not therefore depart without licensing the Spirits: for they that do neglect this, are very greatly in danger, except they are fortified with some sublime defence.
Oftentimes also the Spirits do come, although they appear not visible, (for to cause terrour to him that calls them) either in the thing which he useth, or in the operation it self. But this kinde of licensing is not given simply, but by a kinde of dispensation with suspension, until in the following terms they shall render themselves obedient. Also without a Circle these Spirits may be called to appear, according to the way which is above delivered about the consecration of a Book.
But when we do intend to execute any effect by evil Spirits, where an Apparition is not needful; then that is to be done, by making and forming that which is to be unto us as an in∣strument, or subject of the experiment it self; as whether it be an Image, or a Ring, or a Writing, or any Character, Candle, or Sacrifice, or any thing of the like sort; then the name of the Spirit is to be written therein, with his Character, accor∣ding to the exigency of the experiment, either by writing it with some blood, or otherwise using a perfume agreeable to the Spirit. Oftentimes also making Prayers and Orations to God and the good Angels before we invocate the evil Spirit, conjuring him by the divine power.
There is another kinde of Spirits which we have spoken of in our third book of Occult Philosophy, not so hurtful, and neerest men; so also, that they are affected with humane passi∣ons, and do joy in the conversation of men, and freely do in∣habit with them: and others do dwell in the Woods and De∣sarts; and others delight in the company of divers domestique
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Animals and wilde Beasts; and othersom do inhabit about Fountains and Meadows. Whosoever therefore would call up these kinde of Spirits, in the place where they abide, it ought to be done with odoriferous perfumes, and with sweet sounds and instruments of Musick, specially composed for the business, with using of Songs, Inchantments and pleasant Verses, with praises and promises.
But those which are obstinate to yeild to these things, are to be compelled with Threatnings, Comminations, Cur∣sings, Delusions, Contumelies, and especially by threatning them to expel them from those places where they are con∣versant.
Further, if need be, thou maist betake thee to use Exor∣cisms; but the chiefest thing that ought to be observed, is, constancy of minde, and boldness, free and alienated from fear.
Lastly, when you would invocate these kinde of Spirits, you ought to prepare a Table in the place of invocation, covered with clean linen; whereupon you shall set new bread, and running water or milk in new earthen vessels, and new knives. And you shall make a fire, whereupon a purfume shall be made. But let the Invocant go unto the head of the Table, and round about it let there be seats placed for the Spirits, as you please; and the Spirits being called, you shall invite them to drink and eat. But if perchance you shall fear any evil Spi∣rit, then draw a Circle about it, and let that part of the Table at which the Invocant sits, be within the Circle, and the rest of the Table without the Circle.
In our third book of Occult Philosophy, we have taught how and by what meanes the Soul is joyned to the Body; and, what hapneth to the soul after death.
Thou maist know further, That those Souls do still love their relinquished Bodies after death, as it were a certain affinity alluring them; such as are the Souls of noxious men, which have violently relinquished their Bodies, and Souls wanting a due burial, which do still wander in a liquid and tur∣bulent
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Spirits about their dead carcasses; for these Souls by the known meanes by which heretofore they were conjoyned to their Bodies, by the like vapors, liquors, and savours, are easily drawn unto them.
From hence it is, that the Souls of the dead are not to be called up without blood, or by the application of some part of their relict Body.
In the raising up of these shadows, we are to perfume with new Blood, with the Bones of the dead, and with Flesh, Egges, Milk, Honey and Oil, and such-like things, which do attribute to the Souls a meanes apt to receive their Bodies.
It is also to be understood, That those who are desirous to raise up any Souls of the dead, they ought to do it in those places, wherein these kinde of Souls are most known to be conversant; or for some alliance alluring those souls into their forsaken body; or for some kinde of affection in times past, impressed in them in their life, drawing the said Souls to certain places, things, or persons; or for the forcible nature of some place fitted and prepared for to purge or punish these souls. Which places for the most part are to be known by the experience of visions, nightly incursions, and appariti∣ons, and such-like prodigies seen.
Therefore the places most fitting for these things, are Church-yards. And better then them, are those places wherein there is the execution of criminal judgements. And better then these, are those places, in which of late yeers there have been some publick slaughters of men. Further∣more, that place is better then these, where some dead car∣kass, that came by violent death, is not yet expiated, nor ritely buried, and was lately buried; for the expiation of those places, is also a holy Rite duly to be adhibited to the burial of the bodies, and oftentimes prohibiteth the souls to come unto their bodies, and expelleth them far off unto the places of judgement.
And from hence it is, That the Souls of the dead are not easily to be raised up, except it be the Souls of them whom we
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know to be evil, or to have perished by a violent death, and whose bodies do want a right and due burial.
Now although we have spoken concerning such places of this kinde, it will not be safe or commodious to go unto them: but it behoveth us to take to what place soever is to be chosen, some principal part of the body that is relict, and therewith to make a perfume in due manner, and to performe other competent Rites.
It is also to be known, that because the Souls are certain spiritual lights, therefore artificial lights, especially if they be framed out of certain competent things, compounded accor∣ding to a true rule, with congruent inscriptions of Names and Seals, do very much avail to the raising up of departed Souls.
Moreover, these things which are now spoken of, are not alwayes sufficient to raise up Souls, because of an extranatu∣ral portion of understanding and reason, which is above, and known onely to the Heaven and Destinies, and their power.
We ought therefore to allure the said Souls, by superna∣tural and coelestial powers duely administred, even by those things which do move the very harmony of the Soul, aswel imaginative, as rational and intellectual; as are Voices, Songs, Sounds, Inchantments: and Religious things; as Prayers, Conjurations, Exorcismes, and other holy Rites, which may very commodiously be administred hereunto.
The end of the fourth book of Agrippa.
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Heptameron: OR, MAGICAL ELEMENTS OF PETER de ABANO PHILOSOPHER.
IN the former book, which is the fourth book of Agrippa, it is sufficiently spoken concerning Magical Ceremonies, and Initiations.
But because he seemeth to have writ∣ten to the learned, and well-experi∣enced in this Art; because he doth not specially treat of the Ceremonies, but rather speaketh of them in general, it was therefore thought good to adde hereunto the Magi∣cal Elements of Peter de Abano: that those who are hither∣to
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ignorant, and have not tasted of Magical Superstitions, may have them in readiness, how they may exercise them∣selves therein. For we see in this book, as it were a certain introduction of Magical vanity; and as it were in present exercise, they may behold the distinct functions of spirits, how they may be drawn to discourse and communication; what is to be done every day, and every hour; and how they shall be read, as if they were described sillable by sillable.
In brief, in this book are kept the principles of Magical conveyances. But decause the greatest power is attributed to the Circles; (For they are certain fortresses to defend the operators safe from the evil Spirits;) In the first place we will treat concerning the composition of a Circle.
Of the Circle, and the composition thereof.
THe form of Circles is not alwayes one and the same; but useth to be changed, according to the order of the Spirits that are to be called, their places, times, daies and hours. For in making a Circle, it ought to be considered in what time of the year, what day, and what hour, that you make the Circle; what Spirits you would call, to what Star and Region they do belong, and what functions they have. Therefore let there be made three Circles of the latitude of nine foot, and let them be distant one from another a hands breadth; and in the middle Circle, first, write the name of the hour wherein you do the work. In the second place, Write the name of the Angel of the hour. In the third place, The sigil of the Angel of the hour. Fourthly, The name of the Angel that ruleth that day wherein you do the work, and the names of his Ministers. In the fifth place, The name of the present time. Sixthly, The name of the Spi∣rits ruling in that part of time, and their Presidents. Seventh∣ly, The name of the head of the Signe ruling in that part of
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time wherein you work. Eighthly, The name of the earth, according to that part of time wherein you work. Ninthly, and for the compleating of the middle Circle, Write the name of the Sun and of the Moon, according to the said rule of time; for as the time is changed, so the names are to be alte∣red. And in the outermost Circle, let there be drawn in the four Angles, the names of the presidential Angels of the Air, that day wherein you would do this work; to wit, the name of the King and his three Ministers. Without the Circle, in four Angles, let Pentagones be made. In the inner Circle let there be written four divine names with crosses interpo∣sed in the middle of the Circle; to wit, towards the East let there be written Alpha, and towards the West let there be written Omega; and let a cross divide the middle of the Cir∣cle. When the Circle is thus finished, according to the rule now before written, you shall proceed.
Of the names of the hours, and the Angels ruling them.
IT is also to be known, that the Angels do rule the hours in a successive order, according to the course of the Heavens, and Planets unto which they are subject; so that that Spirit which governeth the day, ruleth also the first hour of the day; the second from this governeth the second hour; the third, the third hour, and so consequently: and when seven Planets and hours have made their revolution, it returneth again to the first which ruleth the day. Therefore we shall first speak of the names of the hours.
Hours of the day. Hours of the night.
1. Yain. 1. Beron.
2. Janor. 2. Barol.
3. Nasnia. 3. Thami.
4. Salla. 4. Athar.
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5. Sadedali. 5. Methon.
6. Thamur. 6. Rana.
7. Ourer. 7. Netos.
8. Thamie. 8. Tufrac.
9. Neron. 9. Sassur.
10. Jayon. 10. Aglo.
11. Abai. 11. Calerva.
12. Natalon. 12. Salam.
Of the names of the Angels and their Sigils, it shall be spoken in their proper places. Now let us take a view of the names of the times. A year therefore is fourfold, and is divided into the Spring, Summer, Harvest and Winter; the names whereof are these,
The Spring.
Talvi.
The Summer.
Casmaran.
Autumne.
Adarael.
Winter.
Farlas.
The Angels of the Spring.
Caracasa.
Core.
Amatiel.
Commissoros.
The head of the Signe of the Spring
Spugliguel.
The name of the Earth in the Spring.
Amadai.
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The names of the Sun and Moon in the Spring.
The Sun.
Abraym.
The Moon.
Agusita.
The Angels of the Summer.
Gargatel.
Tariel.
Gaviel.
The head of the Signe of the Summer.
Tubiel.
The name of the earth in Summer.
Festativi.
The names of the Sun and Moon in Summer.
The Sun.
Athemay.
The Moon.
Armatus.
The Angels of Autumne.
Tarquam.
Guabarel.
The head of the signe of Autumne.
Torquaret.
The name of the earth in Autumne.
Rabianara.
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The names of the Sun and Moon in Autumne.
The Sun.
Abragini.
The Moon.
Matasignais.
The Angels of the Winter.
Amabael.
Ctarari.
The head of the signe of Winter.
Altarib.
The name of the Earth in Winter.
Geremiah.
The names of the Sun and Moon in Winter.
The Sun.
Commutaff.
The Moon.
Affaterim.
The Consecrations and Benedictions: and first of the Benediction of the Circle.
WHen the Circle is ritely perfected, sprinkle the same with holy or purging water, and say, Thou shalt purge me with hysop, O Lord, and I shall be clean: thou shalt wash me, and I shall he whiter then snow.
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The Benediction of Perfumes.
THe God of Abraham, God of Isaac, God of Jacob, bless here the creatures of these kindes, that they may fill up the power and vertue of their odours; so that neither the enemy, nor any false imagination, may be able to enter into them: through our Lord Jesus Christ, &c. Then let them be sprinkled with holy water.
The Exorcisme of fire upon which the perfumes are to be put.
THe fire which is to be used for fumigations, is to be in a new vessel of earth or iron; and let it be exorcised after this manner. I exorcise thee, O thou creature of fire, by him by whom all things are made, that forthwith thou cast away every phantasme from thee, that it shall not be able to do any hurt in any thing. Then say, Bless, O Lord, this creature of fire, and sanctifie it, that it may be blessed to set forth the praise of thy holy name, that no hurt may come to the Exorcisers or Spectators: through our Lord Jesus Christ, &c.
Of the Garment and Pentacle.
LEt it be a Priests Garment, if it can be: but if it cannot be had, let it be of linen, and clean. Then take this Pentacle made in the day and hour of Mercury, the Moon increasing, written in parchment made of a kids skin. But first let there be said over it the Mass of the holy Ghost, and let it be sprinkled with water of baptism.
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[illustration] [pentacle]
An Oration to be said, when the Vesture is put on.
ANcor, Amacor, Amides, Theodonias, Anitor, by the merits of the Angels, O Lord, I will put on the Garment of Sal∣vation, that this which I desire I may bring to effect: through thee the most holy Adonay, whose kingdome endureth for ever and ever. Amen.
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Of the manner of working.
LEt the Moon be increasing and equal, if it may then be done, and let her not be combust.
The Operator ought to be clean and purified by the space of nine days before the beginning of the work, and to be con∣fessed, and receive the holy Communion. Let him have ready the perfume appropriated to the day wherein he would per∣form the work. He ought also to have holy water from a Priest, and a new earthen vessel with fire, a Vesture and Pen∣tacle; and let all these things be rightly and duly consecrated and prepared. Let one of the servants carry the earthen vessel full of fire, and the perfumes, and let another bear the book, another the Garment and Pentacle, and let the master carry the Sword; over which there must be said one Mass of the Holy Ghost; and on the middle of the Sword, let there be written this name Alga †, and on the other side thereof, the name † On †. And as he goeth to the consecrated place, let him continually read Letanies, the servants an∣swering. And when he cometh to the place where he will erect the Circle, let him draw the lines of the Circle, as we have before taught: and after he hath made it,* let him sprinkle the Circle with holy water, saying, Asperges me Do∣mine, &c.
The Master therefore ought to be purified with fasting, chastity, and abstinency from all luxury the space of three whole days before the day of the operation. And on the day that he would do the work, being clothed with pure gar∣ments, and furnished with Pentacles, Perfumes, and other things necessary hereunto, let him enter the Circle, and call the Angels from the four parts of the world, which do go∣vern the seven Planets the seven dayes of the week, Colours and Metals; whose name you shall see in their places. And with bended knees invocating the said Angels particularly, let him say, O Angeli supradicti, estote adjutores meae petitioni,
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& in adjutorium mihi, in meis rebus & petitionibus.
Then let him call the Angels from the four parts of the world, that rule the Air the same day wherein he doth the work or experiment. And having implored specially all the Names and Spirits written in the Circle, let him say, O vos omnes, adjuro atque contestor per sedem Adonay, per Hagios, ô Theos, Ischyros, Athanatos, Paracletos, Alpha & Omega, & per haec tria nomina secreta, Agla, On, Tetragrammaton, quod bodie debeatis adimplere quod cupio.
These things being performed, let him read the Conjurati∣on assigned for the day wherein he maketh the experiment, as we have before spoken; but if they shall be pertinacious and refractory, and will not yield themselves obedient, neither to the Conjuration assigned to the day, nor to the prayers be∣fore made, then use the Conjurations and Exorcisms fol∣lowing.
An Exorcism of the Spirits of the Air.
NOs facti ad imaginem Dei, dotati potentia Dei, & ejus facti voluntate, per potentissimum & corroboratum nomen Dei El, forte & admirabile, vos exorcizamus (here he shall name the Spirits he would have appear, of what order soever they be) & imperamus per eum qui dixit, & factum est, & per omnia nomina Dei, & per nomen Adonay, El, Elohim, Elohe, Zebaoth, Elion, Escerchie, Jah, Tetragrammaton, Sadai, Dominus Deus, ex∣celsus, exorcizamus vos, atque potenter imperamus, ut appareatis statim nobis hic juxta Circulum in pulehra forma, videlicet huma∣na, & sine deformitate & tortuositate aliqua. Venite vos omnes tales, quia vobis imperamus, per nomen Y & V quod Adam audi∣vit, & locutus est: & per nomen Dei Agla, quod Loth audivit, & factus salvus cum sua familia: & per nomen Joth, quod •acob audivit ab Angelo secum luctantes, & liberatus est de manu fratris sui Esau: and by the name Anephexeton, quod Aaron audivit, & loquens, & sapiens factus est: & per nomen Zebaoth, quod Moses nominavit, & omnia flumina & plaudes de terra Aegypti
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versae fuerunt in sanguinem: & per nomen Ecerchie Oriston, quod Moses nominavit, & omnes fluvii ebullierunt ranas, & ascende∣runt in domos Aegyptiorum, omnia destruentes: & per nomen E∣lion, quod Moses nominavit, & fuit grando talis, qualis non fuit ab initio mundi: & per nomen Adonay, quod Moses nominavit, & fuerunt locustae, & apparuerunt super terram Aegyptiorum, & comederunt quae residua erant grandini: & per nomen Sche∣mes amathia, quod Josua vocavit, & remeratus est Sol cursum: & per nomen Alpha & Omega, quod Daniel nominavit, & de∣struxit Beel, & Draconem interfecit: & in nomine Emmanuel, quod tres pueri, Sidrach, Misach & Abdenago, in camino ignis ardentis, cantaverunt, & liberati fuerunt: & per nomen Hagios, & sedem Adonay, & per ô Theos, Iscyros, Athanatos, Paracletus; & per haec tria secreta nomina, Agla, On, Tetragrammaton, ad∣juro, contestor, & per haec nomina, & per alia nomina Domini nostri Dei Omnipotentis, vivi & veri, vos qui vestra culpa de Coelis ejecti fuistis usque ad infernum locum, exorcizamus, & vi∣riliter imperamus, per eum qui dixit, & factum est, cui omnes obediunt creaturae, & per illud tremendum Dei judicium: & per mare omnibus incertum, vitreum, quod est ante conspectum divi∣nae majestatis gradiens, & potentiale: & per quatuor divina ani∣malia T. ante sedem divinae majestatis gradientia, & oculos ante & retro habentia: & per ignem ante ejus thronum circumstan∣tem: & per sanctos Angelas Coelorum, T. & per eam quae Eccle∣sia Dei nominatur: & per summam sapientiam Omnip tentis Dei viriliter exorcizamus, ut nobis hic ante Circulum appareatis, ut faciendam nostram voluntatem, in omnibus prout placuerit nobis: per sedem Baldachiae, & per hoc nomen Primeumaton, quod Moses nominavit, & in cavernis abyssi fuerunt profundati vel absorpti, Datan, Corab & Abiron: & in virtute istius nominis Primeumaton, tota Coeli militia compellente, maledicimus vos, privamus vos omni officio, loco & gaudio vestro, usque in profun∣dum abyssi, & usque ad ultimum diem judicii vos ponimus & re∣legamus in ignem aeternum, & in stagnum ignis & sulphuris, nisi statim appareatis hic coram nobis, ante Circulum, ad faciendum voluntatem nostram. In omnibus venite per haec nomina, Adonay Zebaoth, Adonay Amioram. Venite, venite, imperat vobis Ado∣nay,
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Saday, Rex regum potentissimus & tremendissimus, cujus vi∣res nulla subterfugere potest creatura vobis pertinacissimis futu∣ris nisi obedieritis, & appareatis ante hunc Circulum, affabiles subito, tandem ruina flebilis miserabilisque, & ignis perpetuum inextinguibilis vos manet. Venite ergo in nomine Adonay Zeba∣oth, Adonay Amioram: venite, venite, quid tardatis? festinate imperat vobis Adonay, Saday, Rex regum, El, Aty, Titeip, A∣zia, Hyn, Jen, Minosel, Achadan, Vay, Vaa, Ey, Haa, Eye, Exe, a, El, El, El, a, Hy, Hau, Hau, Hau, Va, Va, Va, Va.
An Exorcism of the Spirits of the Air.
WE being made after the Image of God, endued with power from God, and made after his Will, do exorcize you by the most mighty and powerful Name of God, El, strong and wonderful (here he shall name the Spirits he would have appear, of what Order soever they be) and we command you by him, who said the word and it was done, and by all the names of God, and by the name Adonay, El, Elchim, Elohe Zebaoth, Elion, Esc•rchie, Jah, Tetragrammaton, Saday, Lord God most high: We exorcize you, and powerfully com∣mand you, that you forthwith appear unto us, here before this Circle, in a fair humane shape, without any deformity or tortuosity; come ye all such, because we command you by the name Y and V, which Adam heard and spoke, and by the Name of God Agla, which Lot heard and was saved with his Fami∣ly; and by the name Joth, which Jacob heard from the Angel wrestling with him, and was delivered from the hand of his Brother Esau; and by the name Anephexeton, which Aaron heard and spoke, and was made wise; and by the name Zebaoth, which Moses named, and all the Rivers and waters in the land of Egypt were turned into blood; and by the name Ecerchie Oriston, which Moses named, and all the Rivers brought forth frogs, and they ascended into the houses of the Egyptians, destroying all things; and by the name Elion, which Moses named, and there was great hail, such as hath not been
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since the beginning of the world; and by the name Adonay, which Moses named, and there came up Locusts, which appeared upon the whole Land of Egypt, and devoured all which the Hail had left; and by the name Schemes amathia, which Josua called upon, and the Sun stayed his course; and by the name Alpha and Omega, which Daniel named, and destroyed Bel and slew the Dragon; and in the name Emmanuel, which the three children, Sidrach, Misach, and Abednego sung in the midst of the fiery furnace, and were delivered; and by the name Hagios, and by the seal of Adonay, and by ô 〈 in non-Latin alphabet 〉, Iscyros, Atha∣natos, Paracletus; and by these three secret names, Agla, On, Tetragrammaton, I do adjure and contest you; and by these names, and by all the other names of the living and true God, and by our Lord Almighty, I exorcize and command you, by him that spake the word and it was done, to whom all crea∣tures are obedient; and by the dreadful Judgement of God; by the uncertain Sea of glass, which is before the face of the divine Majesty mighty and powerful; by the four Beasts before the Throne, having eyes before and behind, and by the fire round about his Throne, and by the holy Angels of Heaven; by the mighty Wisdom of God, we do powerfully exorcize you, that you appear here before this Circle to fulfil our will in all things which shall seem good unto us; by the seal of Balda∣chia, and by this name Primeumaton, which Moses named, and the earth opened and swallowed up Corah, Dathan, and Abi∣ram; and in the power of that name Primeumaton, command∣ing the whole Host of Heaven, we curse you and deprive you from all your office, joy and place, and do bind you in the depth of the bottomless Pit, there to remain until the day of the last Judgement; and we bind you into eternal fire, and in∣to the lake of fire and brimstone, unless you forthwith ap∣pear here before this Circle to do our will: Therefore come ye by these names, Adonay Zebaoth, Adonay Amioram; come ye, come ye, Adonay commandeth you; Saday, the most mighty and dreadful King of Kings, whose power no creature is able to resist, be unto you most dreadful, unless ye obey, and forthwith affably appear before this Circle, let miserable ruine
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and fire unquenchable remain with you: therefore come ye in the name of Adonay Zebaoth, Adonay Amioram; come, come, why stay you? hasten: Adonay, Saday, the King of Kings commands you; El, Aty, Titeip, Azia, Hin, Jen, Minosel, Achadan, Vay, Vaah, Ey, Haa, Eye, Exe, a, El, El, El, a, Hy, Hau, Hau, Hau, Va, Va, Va, Va.
A Prayer to God, to be said in the four parts of the world, in the Circle.
AMorule, Taneha, Latisten, Rabur, Teneha, Latisten, Escha, Aladia, Alpha & Omega, Leyste, Oriston, Adonay: O my most merciful heavenly Father, have mercy upon me, although a sin∣ner; make appear the arm of thy power in me this day (although thy unworthy child) against these obstinate and pernicious Spirits, that I by thy will may be made a contemplator of thy divine works, and may be illustrated with all wisdom, and alwayes wor∣ship and glorifie thy name. I humbly implore and beseech thee, that these Spirits which I call by thy judgement, may be bound and constrained to come, and give true and perfect answers to those things which I shall ask them, and that they may declare and shew unto us those things which by me or us shall be commanded them, not hurting any creature, neither injuring nor terrifying me or my fellows, nor hurting any other creature, and affrighting no man; but let them be obedient to my requests in all these things which I command them. Then let him stand in the middle of the Circle, and hold his hand towards the Pentacle, and say, Per Pentaculum Salomonis advocavi, dent mihi responsum verum. By the Pentacle of Solomon I have called you, give me a true answer.
Then let him say, Beralanensis, Baldachiensis, Paumachiae & Apologiae sodes, per Reges potestates{que} magnanimas, ac princi∣pes praepotentes, genio, Liachidae, ministri tartareae sedes: Primac, hic princeps sedis Apologiae nona cohorte: Ego vos invoco, & invocando vos conjuro, at{que} superna Majestatis munitus virtute,
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potenter imperio, per 〈◊〉 qui dixit, & factum est, & cui obedi∣unt omnes creaturae: & per hoc nomen ineffabile, Tetragram∣maton יהוה Jehovah, in quo est plasmatum omne seculum, quo andito elementa corruunt, aer concutitur, mare retrograditur, ignis extinguitur, terra tremit, omnes{que} exercitus Coelestium, Ter∣restrium, & Infernorum tremunt, turbantur & corruunt: quatenus cito & sine mord & omni occasume remota, ab universis mundi partibus veniatis, & rationabiliter de omnibus quaecunque inter∣rogavero, respondeatis vos, & veniatis pacifice, visibiles, & affa∣biles: nunc & sine mora manifestantes quod cupimus: conjurati per nomen aeterni vivi & veri Dei Helioren, & mandata nostra perficientes, persistentes semper us{que}ad finem, & intentionem meam, visibiles nobis, & effabiles, clara voec nobis, intelligibile, & sine omni ambiguitate.
BEralanensis, Baldachiensis, Paumachiae & Apologiae sedes, by the most mighty Kings and Potestates, and the most powerful Princes Genio, Liachidae, Ministers of the Tartarean Seat, chief Prince of the Seat of Apologia in the ninth Legion; I invoke you, and by invocating conjure you, and being arm∣ed with power from the supream Majesty, I strongly command you, by him who spoke and it was done, and to whom all crea∣tures are obedient; and by this ineffable name Tetragramma∣ton Jehovah, which being heard the Elements are overthrown, the Air is shaken, the Sea runneth back, the Fire is quenched, the Earth trembleth, and all the Hosts of Celestials, Terrestri∣als and Infernals do tremble, and are troubled and confounded together: Wherefore forthwith and without delay, do you come from all parts of the world, and make rational answers unto all things I shall ask of you; and come ye peaceably, visi∣bly, and affably, now without delay manifesting what we de∣sire, being conjured by the Name of the eternal, living and true God Helioren, and fulfil our commands, and persist un∣to the end, and according to our intention, visibly and affably
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speaking unto us with a clear voice, intelligible and without any ambiguity.
Visions and Apparitions.
QƲibus vite peractis, apparebunt infinitae visiones, & phantas∣mata pulsantia organa & omnis generis instrumenta musica, id{que} fit a spiritibus, ut terrore compulsi socii abeant a Circulo, quia nihil adversus magistrum possunt. Post haec videbis infinitos sagitta∣rios cum infinita multitudine bestiarum horribilem: quae ita se componunt, ac si vellent devorare socios: & tamen nil timeant. Tunc Sacerdos sive Magister, adhibens manum pentaculo, dicat: Fugiat hinc iniquitas vestra, virtute vexilli Dei. Et tunc Spiritus obedire magistro coguntur, & socii nil amplius videbunt.
Then let the Exorcist say, stretching out his hand to the Pentacle, Ecce Pentaculum Salomonis, quod ante vestram ad∣duxi praesentiam: ecce personam exorcizatoris in medio Exorcis∣mi, qui est optime a Deo munitus, intrepidus, providus, qui viri∣bus potens vos exorcizando invocavit & vocat. Venite ergo cum festinatione in virtute nominum istorum, Aye, Saraye, Aye, Saraye, Aye, Saraye, ne differatis venire, per nomina aeterna Dei vivi & veri Eloy, Archima, Rabur: & peri hoc praesens Pentaculum, quòd super vos potenter imperat: & per vinturem coelestium Spirituum dominorum vestrorum: & per personam exorcizatoris, conjurati, festinati venire & obedire praeceptori vestro, qui vocatur Octino∣mos. His peractis, sibiles in quatuor angulis mundi. Et videbis immediate magnos motus: & cum videris, dicas: Quid tardatis? quid moramini? quid facitis? praeparate vos & obedite praeceptori vestro, in nomine Domini Bathat, vel Vachat super Abrac ruens, superveniens, Abeor super Aberer.
Tunc immediate venient in sua forma propria. Et quando vi∣debis cos juxta Circulum, ostende illis Pentaculum cooperatum syndone sacro, & discooperiatur, & dicat, Ecce conclusionem ve∣stram, nolite fieri inobedientes. Et subito videbis eos in pacificae forma: & dicent tibi, Pete quid vis, quia nos sumus parati com∣plere omnia mandata tua, quia dominus ad haec nos subjugavit.
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Cum autem apparuerint Spiritus, tunc dicas, Bene veneritis Spi∣tuus, vel reges nobilissimi, quia vos vocavi per illum cui omne genu flectitur, coelestium, terrestrium & infernorum: cujus in manu omnia regna regum sunt, nec est qui suae contrarius esse possit Majestati. Quatenus constringuo vosi ut hic ante circulum visibiles, affabiles permanetis, tamdiu tam{que} constantes, nec sint licentia mea recedatis, donec meam sine fallacia aliqua & vere∣dice perficiatis voluntatem, per potentiae illius virtutem, qui mare posuit terminum suum, quem praeterire non potest, & lege illius potentiae, non pertransit fines suos, Dei scilicet altissimi, re∣gis, domini, qui cuncta creavit, Amen. Then command what you will, and it shall be done. Afterwards license them thus: † In nomine Patris, † Filii, & † Spiritus sancti, ite in pace ad loca vestra: & pax sit inter nos & vos, parati sitis venire vocati.
Visions and Apparitions.
THese things duly performed, there will appear infinite Vi∣sions and Phantasms, beating of Organs and all kinds of musical Instruments, which is done by the Spirits, that with the Terror they might force the Companions to go out of the Circle, because they can do nothing against the Master. Af∣ter this you shall see an infinite Company of Archers, with a great multitude of horrible Beasts, which will so compose themselves, as if they would devour the fellows: nevertheless fear nothing.
Then the Priest or Master holding his hand toward the Pen∣tacle, shall say, Avoid hence these iniquities by vertue of the Banner of God; and then will the Spirits be compelled to obey the Master, and the Company shall see no more.
Then let the Exorcist, stretching out his hand to the Pentacle, say, Behold the Pentacle of Solomon which I have brought before your presence. Behold the person of the Exorcist in the middle of the Exorcism, who is armed by God, and with∣out fear, and well provided, who potently invocateth and calleth you by exorcizing; come therefore with speed, in the
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virtue of these names, Aye, Seraye, Aye, Seraye; defer not to come by the eternal Names of the living and true God, Eloy, Archima, Rabur, and by the Pentacle here present, which powerfully reigns over you, and by virtue of the Celestial Spi∣rits your Lords, and by the person of the Exorcist; being conjured, make haste to come and yield obedience to your Master, who is called Octinomos. This being performed, there will be hissings in the four parts of the world, and then im∣mediately you shall see great motions; and when you see them, say, Why stay you? wherefore do you delay? what do you? prepare your selves and be obedient to your Master, in the name of the Lord Rath〈…〉 or Vachat rushing upon Abrac, Abeor coming upon Aberer.
Then they will immediately come in their proper form; and when you see them before the Circle, shew them the Pentacle covered with fine linnen; uncover it and say, Behold your conclusion, if you refuse to be obedient; and suddenly they will appear in a peaceable form, and will say, Ask what you will, for we are prepared to fulfil all your commands, for the Lord hath subjected us hereunto: and when the Spirits have appeared, then you shall say, Welcome Spirits, or most noble Kings, because I have called you through him to whom every knee doth bow, both of things in Heaven and things in Earth, and things under the Earth, in whose hands are all the Kingdoms of Kings, neither is there any that can contra∣dict his Majesty. Wherefore I bind you, that you remain affa∣ble and visible before this Circle, so long and so constant; neither shall ye depart without my licence, until you have truly and without any fallacy performed my will, by virtue of his power who hath set the Sea her bounds, beyond which these cannot pass, nor go beyond the Law of his Power, to wit, of the most high God, Lord and King, who hath created all things, Amen. † In the Name of the Father, † and of the Son, † and of the holy Ghost, go in peace unto your places; peace be between us and you, be ye ready to come when ye are called.
These are the things which Peter de Abano hath spoken con∣cerning Magical Elements.
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But that you may the better know the manner of compo∣sing a Circle, I will set down one Scheme; so that if any one would make a Circle in Spring time for the first hour of the Lords day, it must be in the same manner as is the figure fol∣lowing.
[illustration]
The figure of a Circle for the first hour of the Lords day, in Spring-time.
Varcan Rex Tus Andas Cynabal
Michel 〈☐〉 Michail ▪ Dardid · Huratapel · Talui · Caracasa · Cor ▪ Amatiel · Commissores · Spughguel · Amaday Abraym Aquista Yayn
✚ Tetragrammaton ✚ Adonay / ✚ ✚ Eloy / ✚ ✚ Agla / ✚
Al∣pha et ω
It remaineth now, That we explain the Week, the several dayes thereof; and first of the Lords day.
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Considerations of the Lords day.
THe Angel of the Lords day, his Sigil, Planet, Sign of the Planet, and the name of the fourth Heaven.
Michaīel
☉ ♌
[illustration] [symbol for fourth Heaven]
Machen
The Angels of the Lords day.
Michael,
Dardiel,
Huratapal.
The Angels of the Air ruling on the Lords day.
Varcan, King.
His Ministers.
Tus,
Andas,
Cynabal.
The winde which the Angels of the Air abovesaid are under.
The North-winde.
The Angel of the fourth Heaven, ruling on the Lords day, which ought to be called from the four parts of the world.
At the East.
Samael.
Gabriel.
Baciel.
Vionatraba.
Atel.
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At the West.
Anael.
Burchat.
Pabel.
Suceratos.
Ʋstael.
Capabili.
At the North.
Aiel.
Sapiel.
Aniel, vel Aquiel.
Matuyel.
Masgabriel.
At the South.
Haludiel.
Ʋriel.
Machasiel.
Naromiel.
Charsiel.
The perfume of the Lords day.
Red Sanders.
The Conjuration of the Lords day.
COnjuro & confirmo super vos Angeli fortes Dei, & sancti, in nomine Adonay, Eye, Eye, Eya, qui est ille, qui fuit, est & erit, Eye, Abraye: & in nomine Saday, Cados, Cados, Cados, alte sedentis super Cherubin, & per nomen magnum ipsius Dei fortis & potentis, exaltatique super omnes coelos, Eye, Saraye, plas∣matoris seculorum, qui creavit mundum, coelum, terram mare, & omnia quae in eis sunt in primo die, & sigillavit ea sancto nomi∣ne suo Phaa: & per nomina sanctorum Angelorum, qui dominan∣tur in quarto exercitu, & serviunt coram potentissimo Salamia, Angelo magno & honorato: & per nomen stella, quae est Sol, & per signum, & per immensum nomen Dei vivi, & per nomina omnia praedicta, coniuro te Michael angele magne, qui es praeposi∣tus Diei Dominicae: & per nomen Adonay, Dei Israel, qui creavit mundum & quicquid in eo est, quod pro melabores, & adimpleas
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omnem meam petitionem, juxta meum velle & votum meum, in negotio & causa mea.
And here thou shalt declare thy cause and business, and for what thing thou makest this Conju∣ration.
The Conjuration of the Lords day.
I Conjure and confirm upon you, ye strong and holy Angels of God, in the name Adonay, Eye, Eye, Eya, which is he who was, and is, and is to come, Eye Abray; and in the name Saday, Cados, Cados, Cados, sitting on high upon the Cherubin; and by the great Name of God himself, strong and powerful, who is exalted above all Heavens, Eye Saray, maker of the World who created the World, the Heaven, the Earth, the Sea, and all that in them is in the first day, and sealed them with his holy Name Phaa; and by the name of the holy Angels, who rule in the fourth Heaven, and serve before the most mighty Salamia, an Angel great and honourable; and by the name of his Star, which is Sol; and by his Sign; and by the immense name of the living God, and by all the names aforesaid, I conjure thoe Michael, oh great Angel, who art chief Ruler of the Lords day; and by the name Adonay, the God of Israel, who hath created the world, and all, that therein is, That thou labour for me, and fulfil all my petitions, according to my will and desire, in my cause and business.
The Spirits of the Air of the Lords day, are under the North winde; their nature is to procure Gold, Gemmes, Carbuncles, Riches; to cause one to obtain favour and bene∣volence; to dissolve the enmities of men; to raise men to ho∣nors; to carry or take away infirmities. But in what manner they appear, it's spoken already in the former Book of Magical Ceremonies.
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Considerations of Munday.
THe Angel of Munday, his Sigil, Planet, the Sign of the Planet, and name of the first Heaven.
Gabriel
☾ ♋
[illustration] [symbol for first Heaven]
Shamain
The Angels of Munday.
Gabriel.
Michael.
Samael.
The Angels of the Air ruling on Munday.
Arcan, King.
His Ministers.
Bilet.
Missabu.
Abuzaha.
The winde which the said Angels of the Air are subject to.
The west-winde.
The Angels of the first Heaven, ruling on Munday, which ought to be called from the four parts of the world.
From the East.
Gabriel.
Deamiel.
Gabrael.
Janael.
Madiel.
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From the West.
Sachiel.
Bachanael.
Zaniel.
Corabael.
Habaiel.
From the North.
Mael.
Baliel.
Ʋvael.
Balay.
Valnum.
Humastrau.
From the South.
Curaniel.
Hanun.
Dabriel.
Anayl.
Darquiel.
Vetnel.
The Perfume of Munday.
Aloes.
The Conjuration of Munday.
COnjuro & confirmo super vos Angeli fortes & boni, in nomi∣ne Adonay, Adonay, Adonay, Eye, Eye, Eye, Cados, Cados, Cados, Achim, Achim, Ja, Ja, Fortis, Ja, qui apparuit monte Si∣nai, cum glorificatione regis Adonay, Saday, Zebaoth, Anathay, Ya, Ya, Ya, Marinata, Abim, Jeia, qui maria creavit, stagna & omnes aquas in secundo die, quasdam super caelos, & quasdam in terra. Sigillavit mare in alio nomine suo, & terminum, quem sibi posuit, non praeteribit: & per nomina Angelorum, qui domi∣nantur in primo exercitu, qui serviunt Orphaniel Angelo magno, precioso & honorato: & per nomen Stellae, quae est Luna: & per nomina praedicta, super te conjuro, scilicet Gabriel, qui es praeposi∣tus diei Lunae secundo, quod pro me labores & adimpleas, &c. As in the Conjuration of Sunday.
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The Conjuration of Munday.
I Conjure and confirm upon you ye strong and good Angels, in the name Adonay, Adonay, Adonay, Eye, Eye, Eye, Ca∣dos, Cados, Cados, Achim, Achim, Ja, Ja, strong Ja, who appeared in Mount Sinai, with the glorification of King Adonay, Saday, Zebaoth, Anathay, Ya, Ya, Ya, Marinata, Abim, Jeia, who created the Sea and all lakes and waters in the second day, which are above the Heavens and in the Earth, and sealed the Sea in his high name, and gave it bounds, beyond which it cannot pass: And by the names of the Angels, who rule in the first Legion, who serve Orphaniel, a great, precious and honourable Angel, and by the name of his Star, which is ☽; and by all the names aforesaid, I conjure thee Gabriel, who art chief Ruler of Munday the second day, that for me thou labour and fulfil, &c.
The Spirits of the Air of Munday, are subject to the West∣winde, which is the winde of the Moon: their nature is to give silver; to convey things from place to place; to make horses swift, and to disclose the secrets of persons both present and future: but in what manner they appear, you may see in the former book.
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Considerations of Tuesday.
THe Angel of Tuesday, his Sigil, his Planet, the Sign govern∣ing that Planet, and the name of the fifth Heaven.
Samael...
♂ ♈. ♏.
[illustration] [symbol of fifth Heaven]
Machon.
The Angel of Tuesday.
Samael.
Satael.
Amabiel.
The Angels of the Air ruling on Tuesday.
Samax, King.
His Ministers.
Carmax.
Ismoli.
Paffran.
The winde to which the said Angels are subject.
The East-winde.
The Angels of the fifth Heaven ruling on Tuesday, which ought to be called from the four parts of the world.
At the East.
Friagne.
Calzas.
Guael.
Arragon.
Damael.
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At the West.
Lama.
Soncas.
Irel.
Astagna.
Jazel.
Lobquin.
Isiael.
At the North.
Rahumel.
Seraphiel.
Hyniel.
Mathiel.
Rayel.
Fraciel.
At the South.
Sacriel.
Osael.
Janiel.
Vianuel.
Galdel.
Zaliel.
The Perfume of Tuesday.
Pepper.
The Conjuration of Tuesday.
COnjuro & confirmo super vos, Angeli fortes & sancti, per nomen Ya, Ya, Ya, He, He, He, Va, Hy, Hy, Ha, Ha, Ha, Va, Va, Va, An, An, An, Aie, Aie, Aie, El, Ay, Elibra, Eloim, Eloim: & per nomina ipsius alti Dei, qui fecit aquam aridam ap∣parere, & vocavit terram, & produxit arbores, & herbas de ea, & sigillavit super eam cum precioso, honorato, metuendo & sancto nomine suo: & per nomen angelorum dominantium in quinto ex∣ercitu, qui serviunt Acimoy Angelo magno, forti, potenti, & honorato: & per nomen Stellae, quae est Mars: & per nomina praedicta conjuro super te Samael, Angele magne, qui praepositus es diei Martis: & per nomina Adonai, Dei vivi & veri, quod pro me labores, & adimpleas, &c.
As in the Conjuration of Sunday.
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The Conjuration of Tuesday.
I Conjure and Confirm upon you, ye strong and holy An∣gels, by the name Ya, Ya, Ya, He, He, He, Va, Hy, Hy, Ha, Ha, Va, Va, Va, An, An, An, Aie, Aie, Aie, El, Ay, Elibra, Eloim, Eloim; And by the name of that high God who made the dry land appear, and called it Earth, and brought forth herbs and trees out of the same, and sealed the same with his precious, honourable, feareful and holy name; And by the name of the Angels ruling in the fifth Heaven, who serve Acimoy, a great Angel, strong, powerful, and honourable; and by the name of his Starre which is Mars; and by the names aforesaid, I Conjure upon thee Samael, who art a great Angel, and art cheife ruler of Tuesday; and by the name Adonay, the living and true God, that for me thou labour and fulfill, &c.
The Spirits of the Air of Tuesday are under the East-winde: their nature is to cause wars, mortality, death and combustions; and to give two thousand Souldiers at a time; to bring death, infirmities or health. The manner of their appearing you may see in the former book.
Considerations of Wednesday.
THe Angel of Wednesday his Sigil, Planet, the Signe gover∣ning the Planet, and the name of the second heaven.
Raphaël
☿ ♊ ♍
[illustration] [symbol for second Heaven]
Raquie
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The Angels of Wednesday.
Raphael.
Miel.
Serapiel.
The Angels of the Air ruling on Wednesday.
Mediat or Modiat, Rex.
Ministers.
Suquinos.
Sallales.
The winde to which the said Angels of the Air are subject.
The Southwest-winde.
The Angels of the second heaven governing Wednesday, which ought to be called from the four parts of the world.
At the East.
Mathlai.
Tarmiel.
Barabo.
At the West.
Jerescus.
Mitraton.
At the North.
Thiel.
Venabel.
Ʋcirnuel.
Rael.
Velel.
Jeriabel.
Abuiori.
At the South.
Miliel.
Caluel.
Nelapa.
Vel.
Babel.
Laquel.
The Fumigation of Wednesday.
Mastick.
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The Conjuration of Wednesday.
COnjuro & confirmo vos angeli fortes, sancti & potentes, in nomine fortis, metuendissimi & benedicti Ja, Adonay, E∣loim, Saday, Saday Saday, Eie, Eie, Eie Asamie, Asaraie: & in nomine Adonay Dei Israel, qui creavit luminaria magna, ad distinguendum diem à nocte: & per nomen omnium Angelo∣rum deservientium in exercitu secundo coram Tetra Angelo ma∣jori at{que} foris & potenti: & per nomen Stellae, quae est Mercu∣rius: & per nomen Sigilli, quae sigillatur à Deo fortissimo & ho∣norato: per omnia praedicta super te Raphael Angele magne, con∣juro, qui es praepositus diei quartae: & per nomen sanctum quod e∣rat scriptum in fronte Aaron Sacerdotis altissimi creatoris: & per nomina Angelorum, qui in gratiam Salvatoris confirmati sunt: & per nomen sedis Animalium, habentium senas alas, quòd pro me labores, &c.
As in the Conjuration of Sunday.
The Conjuration of Wednesday.
I Conjure and Confirm upon you, ye strong, holy and potent Angels, in the name of the most strong, most dreadfull, and blessed Ja, Adonay, Eloim, Saday, Saday, Saday, Eie, Eie, Eie, Asamie, Asaraie; and in the name of Adonay, the God of Israel, who created the two great lights to distinguish the day from the night; and by the name of all the Angels serving in the second host, before Tetra, a great strong and powerful An∣gell; and by the name of his Star which is Mercury; and by the name of the Seal which is Sealed by God most mighty and ho∣nourable: by all things before spoken, I Conjure upon thee Ra∣phael a great Angel, who art chief ruler of the fourth day, and by the holy name which was written in the forehead of Aaron the priest of the most high Creator, and by the names of the Angels who are confirmed into the grace of our Saviour; and by the name of the seat of the Animals having six wings, that for me thou labour, &c.
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The Spirits of the Air of Wednesday are subject to the South-west-winde: their nature is to give all Metals; to reveal all earthly things past, present and to come; to pacifie Judges, to give victories in war, to re-edifie, and teach experiments and all decayed Sciences, and to change bodies mixt of Ele∣ments conditionally out of one into another; to give infirmi∣ties or health; to raise the poor, and cast down the high ones; to binde or loose Spirits; to open locks or bolts: such-kinde of Spirits have the operation of others, but not in their perfect power, but in virtue or knowledge. In what manner they ap∣pear, it is before spoken.
Considerations of Thursday.
THe Angel of Thursday, his Sigil, Planet, the Signe of the Planet, and the name of the fixth heaven.
THe Angel of Wednesday his Sigil, Planet, the Signe gover∣ning the Planet, and the name of the second heaven.
Sachiel
♃ ♐ ♓
[illustration] [symbol for sixth Heaven]
Zebul.
The Angels of Thursday.
Sachiel,
Castiel,
Asasiel.
The Angels of the Air governing Thursday.
Suth, Rex.
Ministers.
Maguth,
Gutrix.
The winde which the said Angels of the Air are under.
The South-winde.
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But because there are no Angels of the Air to be found above the fifth heaven, therefore on Thursday say the Prayers follow∣ing in the four parts of the world.
At the East.
O Deus magne & excelse, & honorate per infinita secula.
That is to say,
O great and most high God, honoured world without end.
At the West.
O Deus sapiens, & clare, & juste, ac divina clementia: ego rogo te piissime Pater, quod meum petitionem, quod meum opus, & meum laborem bodie debeam complere, & perfectè intelligere. Tu qui vivis & regnas per infinita secula seculorum, Amen.
That is to say,
O wise, pure and just God, of divine clemency, I beseech thee most holy father, that this day I may perfectly understand and accomplish my petition, work, and labour; Thou who livest and reignest world without end, Amen.
At the North.
O Deus potens, fortis, & sine principio.
That is to say,
O God strong and mighty from everlasting.
At the South.
O Deus potens & misericors.
That is to say,
O mighty and merciful God.
The Perfume of Thursday.
Saffron.
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The Conjuration of Thursday.
COnjuro & confirmo super vos, Angeli sancti, per nomen Ca∣dos, Cados, Cados, Eschereie, Eschereie, Eschereie, Hatim ya, fortis firmator seculorum, Cantine, Jaym, Janic, Anie, Cal∣bat, Sabbac, Berisay, Alnaym: & per nomen Adonay, qui cre∣avit pisces reptilia in aquis, & aves super faciem terrae, volantes versus coelos die quinto: & per nomina Angelorum servientium in sexto exercitu coram Pastore Angelo sancto & magno & potenti principe: & per nomen stelle, quae est Jupiter, & per nomen Sigilii sui: & per nomen Adonay, summi Dei, omnium creatoris: & per nomen omnium stellarum, & per vim & virtutem earum: & per nomina praedicta, conjuro te Sachiel Angele magne, qui es praepositus diei Jovis, ut pro me labores, &c.
As in the Conjura∣tion of the Lords day.
The Conjuration of Thursday.
I Conjure and Confirm upon you, ye holy Angels, and by the nme Cados, Cados, Cados, Eschereie, Eschereie, Eschereie, Hatim, ya, strong founder of the worlds, Cantine, Jaym, Janic, Anic, Calbot, Sabbac, Berisay, Alnaym: And by the name Adonay, who created Fishes, and Creeping things in the waters, and Birds upon the face of the earth, and flying towards Heaven, in the fifth day; and by the names of the Angels serving in the sixth host, before Pastor, a holy Angel, and a great and powerful Prince; and by the name of his Star which is Jupiter, and by the name of his Seal, and by the name Adonay, the great God, creator of all things; and by the name of all Stars and by their Power and Virtue, and by all the names aforesaid, I con∣jure thee Sachiel a great Angel, who art chiefe ruler of Thurs∣day, that for me thou labour, &c.
The Spirits of the Air of Thursday, are subject to the South winde; their nature is to procure the love of women,
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to cause men to be merry and joyful; to pacifie strife and contentions; to appease enemies; to heal the diseased, and to disease the whole; and procureth losses, or taketh them away. Their manner of appearing is spoken of already.
Considerations of Friday.
THe Angel of Friday, his Sigil, his Planet, the Signe govern∣ing that Planet, and name of the third heaven.
Anaël.
♀ ♉ ♎
[illustration] [symbol for third Heaven]
Sagun.
The Angels of Friday.
Anael.
Rachiel.
Sachiel.
The Angels of the Air reigning on Friday.
Sarabotes, King.
Ministers.
Amahiel.
Aba.
Abalidoth.
Blaef.
The winde which the said Angels of the Air are under.
The West-winde.
Angels of the third Heaven, ruling on Friday, which are to be called from the four parts of the world.
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At the East.
Setchiel.
Tamael.
Chedusitaniel.
Tenaciel.
Corat.
At the West.
Turiel.
Kadie.
Coniel.
Maltiel.
Babiel.
Huphaltiel.
At the North.
Peniel.
Raphael.
Penael.
Raniel.
Penat.
Doremiel.
At the South.
Porna.
Samael.
Sachiel.
Santanael.
Chermiel.
Famiel.
The perfume of Friday.
Pepperwort.
The Conjuration of Friday.
COnjuro & confirmo super vos Angeli fortes, sancti at{que} po∣tentes, in nomine On, Hey, Heya, Ja, Je, Adonay, Saday, & in nomine Saday, qui creavit quadrupedia & animalia reptilia, & homines in sexto die, & Adae dedit potestatem super omnia ani∣malia; unde benedictum sit nomen creatoris in loco suo: & per nomina Angelorum servientium in tertio exercitu, coram Dagi∣el Angelo magno, principe forti at{que} potenti: & per nomen Stel∣lae quae est Venus: & per sigillum ejus, quod quidem est sanctum: & per nomin• praedicta conjuro super te Anael, qui es praepositus diei sextae, ut pro me labores, &c.
As before in the Conjuration of Sunday.
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The Conjuration of Friday.
I Conjure and Confirm upon you ye strong Angels, holy and powerful; in the name On, Hey, Heya, Ja, Je, Adonay, Saday, and in the name Saday, who created fourfooted beasts, and creeping things, and man in the sixth day, and gave to Adam power over all creatures; wherefore blessed be the name of the creator in his place: and by the name of the Angels serving in the third host, before Dagiel a great Angel, and a strong and powerful prince; and by the name of the Star which is Venus, and by his Seal which is holy, and by all the names a∣foresaid, I Conjure upon thee Anael, who art chiefe ruler of the sixth day, that thou labour for me, &c.
The Spirits of the Air of Friday are subject to the West-winde; their nature is to give silver; to excite men, and in∣cline them to luxury; to reconcile enemies through luxury; and to make marriages; to allure men to love women; to cause, or take away infirmities; and to do all things which have motion.
Considerations of Saturday, or the Sab∣bath day.
THe Angel of Saturday, his Seal, his Planet, and the Signe governing the Planet.
Cassiel
♄ ♑ ♒
[illustration] [symbol for the seventh Heaven]
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The Angels of Saturday.
Cassiel.
Machatan.
Ʋriel.
The Angels of the Air ruling on Saturday.
Maymon, King.
Ministers.
Abumalith.
Assaibi.
Balidet.
The winde which the said Angels of the Air aforesaid are under.
The Southwest-winde.
The Fumigation of Saturday.
Sulphur.
It is already declared in the Consideration of Thursday, That there are no Angels ruling the Air, above the fifth heaven: therefore in the four Angles of the world, use those Orations which you see applied to that purpose on Thursday.
The Conjuration of Saturday.
COnjuro & confirmo super vos Caphriel vel Cassiel, Macha∣tori, & Seraquiel Angeli fortes & potentes: & per nomen Adonay, Adonay, Adonay, Eie, Eie, Eie, Acim, Acim, Ca∣dos, Cados, Ina vel Ima, Ima, Saclay, Ja, Sar, Domini formato∣ris seculorum, qui in septimo die quievit: & per illum qui in be∣neplacito suo filiis Israel in haereditatem observandum dedit, ut eum firmter custodirent, & sanctificarent, ad habendam inde bo∣nam
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nam in alio seculo remunerationem: & per nomina Angelorum servientium in exercitu septimo Pooel Angelo magno, & potenti principi; & per nomen stellae quae est Saturnus, & per sanctum Si∣gillum ejus: & per nomina praedicta conjuro super te Caphriel, qui praepositus es diei septimae quae est dies Sabbati, quod pro me labores, &c.
As it is set down in the Conjuration of the Lords day.
The Conjuration of Saturday.
I Conjure and confirm upon you, Caphriel, or Cassiel, Ma∣chator, and Seraquiel, strong and powerful Angels; and by the name Adonay, Adonay, Adonay, Eie, Eie, Eie, Acim, Acim, Acim, Cados, Cados, Ina, or Ima, Ima, Sallay, Ja, Sar, Lord and maker of the world, who rested on the seventh day: And by him who of his good pleasure gave the same to be ob∣served by the Children of Israel, throughout their Generations, that they should throughly keep and sanctify the same, to have thereby a good reward in the world to come, and by the names of the Angels serving in the seventh host, before Booel, a great Angel and powerful Prince; and by the name of his Star, which is Saturn; and by his holy Seal; and by the names before spo∣ken, I Conjure upon thee Caphriel, who art chiefe ruler of the seventh day, which is the Sabbath day, that for me thou labour, &c.
The Spirits of the Air of Saturday are subject to the South-west-winde: the nature of them is to sow discords, hatred, evil thoughts and cogitations; to give leave freely to slay and kill every one, and to lame or maim every member. Their manner of appearing is declared in the former book.
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Tables of the Angels of the Hours, ac∣cording to the course of the dayes.
SUNDAY.
Hours of the day. Angels of the hours.
1. Yayn. Michael.
2. Janor. Anael.
3. Nasnia. Raphael.
4. Salla. Gabriel.
5. Sadedali. Cassiel.
6. Thamur. Sachiel.
7. Ourer. Samael.
8. Tanic. Michael.
9. Neron. Anael.
10. Jayon. Raphael.
11. Abay. Gabriel.
12. Natalon. Cassiel.
Hours of the night. Angels of the hours.
1. Beron. Sachiel.
2. Barol. Samael.
3. Thanu. Michael.
4. Athir. Anael.
5. Mathun. Raphael.
6. Rana. Gabriel.
7. Netos. Cassiel.
8. Tafrac. Sachiel.
9. Sassur. Samael.
10. Aglo. Michael.
11. Calerna. Anael.
12. Salam. Raphael.
MUNDAY.
Hours of the day. Angels of the hours. Hours of the night. Angels of the hours.
1. Yayn. Gabriel. 1. Beron. Anael.
2. Janor. Cassiel. 2. Barol. Raphael.
3. Nasnia. Sachiel. 3. Thanu. Gabriel.
4. Salla. Samael. 4. Athir. Cassiel.
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5. Sededali. Michael. 5. Mathon. Sachiel.
6. Thamur. Anael. 6. Rana. Samael.
7. Ourer. Raphael. 7. Netos. Michael.
8. Tanic. Gabriel. 8. Tefrac. Anael.
9. Neron. Cassiel. 9. Sassur. Raphael.
10. Jayon. Sachiel. 10. Aglo. Gabriel.
11. Abay. Samael. 11. Calerno. Cassiel.
12. Natalon. Michael. 12. Salam. Sachiel.
TUESDAY.
Hours of the day. Angels of the hours. Hours of the night. Angels of the hours.
1. Yayn. Samael. 1. Beron. Cassiel.
2. Janor. Michael. 2. Barol. Sachiel.
3. Nasnia. Anael. 3. Thanu. Samael.
4. Salla. Raphael. 4. Athir. Michael.
5. Sadedali. Gabriel. 5. Mathon. Anael.
6. Thamur. Cassiel. 6. Rana. Raphiel.
7. Ourer. Sachiel. 7. Netos. Gabriel.
8. Tanie. Samael. 8. Tafrac. Cassiel.
9. Neron. Michael. 9. Sassur. Sachiel.
10. Jayon. Anael. 10. Aglo. Samael.
11. Abay. Raphael. 11. Calerna. Michael.
12. Natalon. Gabriel. 12. Salam. Anael.
WEDNESDAY.
Hours of the day. Angels of the hours. Hours of the night. Angels of the hours.
1. Yayn. Raphael. 1. Beron. Michael.
2. Janor. Gabriel. 2. Barol. Anael.
3. Nasnia. Cassiel. 3. Thann. Raphael.
4. Salla. Sachiel. 4. Athir. Cassiel.
5. Sadedali. Samael. 5. Mathon. Sachiel.
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6. Thamur. Michael. 6. Rana. Sachiel.
7. Ourer. Anael. 7. Netos. Samael.
8. Tanic. Raphael. 8. Tafrac. Michael.
9. Neron. Gabriel. 9. Sassur. Anael.
10. Jayon. Cassiel. 10. Aglo. Raphael.
11. Abay. Sachiel. 11. Calerna. Gabriel.
12. Neron. Samael. 12. Salam. Cassiel.
THURSDAY.
Hours of the day. Angels of the hours. Hours of the night. Angels of the hours.
1. Yayn. Sachiel. 1. Beron. Gabriel.
2. Janor. Samael. 2. Barol. Cassiel.
3. Nasnia. Michael. 3. Thanu. Sachiel.
4. Salla. Anael. 4. Athir. Samael.
5. Sadedali. Raphael. 5. Maton. Michael.
6. Thamur. Gabriel. 6. Rana. Anael.
7. Ourer. Cassiel. 7. Netos. Raphael.
8. Tanic. Sachiel. 8. Tafrac. Gabriel.
9. Neron. Samael. 9. Sassur. Cassiel.
10. Jayon. Michael. 10. Aglo. Sachiel.
11. Abay. Anael. 11. Calerna. Samael.
12. Natalon. Raphael. 12. Salam. Michael.
FRIDAY.
Hours of the day. Angels of the hours. Hours of the night. Angels of the hours.
1. Yayn. Anael. 1. Beron. Samael.
2. Janor. Raphael. 2. Barol. Michael.
3. Nasnia. Gabriel. 3. Thanu. Anael.
4. Salla. Cassiel. 4. Athir. Raphael.
5. Sadedali. Sachiel. 5. Maton. Gabriel.
6. Thamur. Samael. 6. Rana. Cassiel.
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7. Ourer. Michael. 7. Netos. Sachiel.
8. Tanic. Anael. 8. Tafrac. Samael.
9. Neron. Raphael. 9. Sassur. Michael.
10. Jayon. Gabriel. 10. Aglo. Anael.
11. Abay. Cassiel. 11. Calerna. Raphael.
12. Natalon. Sachiel. 12. Salam. Gabriel.
SATURDAY.
Hours of the day. Angels of the hours. Hours of the night. Angels of the hours.
1. Yayn. Cassiel. 1. Beron. Raphael.
2. Janor. Sachiel. 2. Barol. Gabriel.
3. Nasnia. Samael. 3. Thanu. Cassiel.
4. Salla. Michael. 4. Athir. Sachiel.
5. Sadedali. Anael. 5. Maton. Samael.
6. Thamur. Raphael. 6. Rana. Michael.
7. Ourer. Gabriel. 7. Netos. Anael.
8. Tanic. Cassiel. 8. Tafrac. Raphael.
9. Neron. Sachiel. 9. Sassur. Gabriel.
10. Jayon. Samael. 10. Aglo. Cassiel.
11. Abay. Michael. 11. Calerna. Sachiel.
12. Natalon. Andel. 12. Salam. Samael.
But this is to be observed by the way, that the first hour of the day, of every Country, and in every season whatsoever, is to be assigned to the Sun-rising, when he first appeareth a∣rising in the horizon: and the first hour of the night is to be the thirteenth hour, from the first hour of the day. But of these things it is sufficiently spoken.
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ISAGOGE: An Introductory Discourse of the na∣ture of such Spirits as are exercised in the sublunary Bounds; their Original, Names, Of∣fices, Illusions, Power, Prophesies, Miracles; and how they may be expelled and driven away.
By Geo. Pictorius Villinganus Dr. in Physick.
In a Discourse between CASTOR and POLLUX.
CASTOR.
THe Greeks do report, that Castor and Pollux have both proceeded from o•e egge; but this I scarcely credit, by rea∣son of the difference of your mindes; for thou affectest the heavens, but she meditates upon the earth and slaugh∣ters.
Pollux.
And from thence perhaps was derived that argu∣ment, That liberty of lying was alwayes assigned to the Greeks.
Castor.
Principally.
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Pollux.
But it is not to be supposed, that the Greeks are vain in all things; but as many others, when they speak out of a three-footed thing; whereof also the Poet Ovid speaks in verse,
—Nec fingunt omnia Graeci.
Castor.
*In this Proverb I protest they are most true, with∣out any exception, that is, 〈 in non-Latin alphabet 〉, that is, One man to another is a Devil.
Pollux.
Wherefore believest thou this to be most true, Castor?
Castor.
*Truly, that man to man is a devil and a ravening wolf, daily events do most certainly prove, if we do but note the treacheries that one man invents daily against an∣other, the robberies, thefts, plunderings, rapes, slaughters, deceits, adulteries, and an hundred vipers of this nature; the fathers persecute the son, with a serpentine and poisonous biting; one friend seeks to devour another, neither can the guest be safe with his host.
Pollux.
I confess it is truth thou speakest; but for ought I hear, thou dost misunderstand the Etymologie of the word compared in this Proverb; for Daemon here is not an horrible or odious name, but the name of one that doth administer help or succor unto another,* and whom Pliny calleth a God.
Castor.
Therefore dost thou affirm the word Daemon in this Proverb to signifie any other then a cunning and malicious accuser?
Pollux.
Thou hast not shot besides the mark: for, that there are more Daemons then that sublunary one which thou under∣standest, every one may easily perceive, who hath not negli∣gently read the opinions of the most excellent Plato.
Castor.
I desire therefore, that thou wouldst not conceal such his writings; but that I may apprehend the marrow thereof.
Pollux.
I will embrace such thy desire, for truly I do de∣light to treat with thee concerning this subject; mark there∣fore, and give attention.
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Plato divided the orders of Devils or Spirits into three degrees,* which as they are distinct in the greatness of their dignity, so also they are different in the distance and holding of their places.* And the first order he ascribeth to those Spi∣rits whose bodies are nourished of the most pure element of Air, wrought and joyned together, in a manner, as it were with splendid threeds, not having so much reference to the element of fire, that they may be perspicuous to the fight; neither do they so much participate of the earth, that they may be touched or felt; and they do inhabit the Coelestial Theater, attending and waiting on their Prince, not to be de∣clared by any humane tongue, or beyond the commands of the most wise God.
But the other degree is derived from those Spirits which Apuleius termeth rational animals, passive in their minde,* and eternal in their time, understanding the apostate Spirits spread abroad from the bounds and borders of the Moon, unto us under the dominion of their Prince Beelzebub, which be∣fore the fall of Lucifer had pure clarified bodies; and now, like unto the former, do wander up and down, after their transgression, in the form of an aiery quality.
Castor.
These I do not conceive are understood in the Greek Proverb: for these do hurt, and are the accusers and be∣trayers of men. But proceed.
Pollux.
The third degree of Spirits is of a divine deitie,* which is called by Hermes, A divine miracle to man, if he do not degenerate from the Kingly habit of his first form; whom therefore of this kinde the Greeks and Plato have called Dae∣mons, that is, God; and that man may be like unto God, and profitable and commodious one to another; and so also (the Syrian being witness) we have known Plato himself to have been called Daemon,* because he had set forth very many things of very high matters, for the good of the Commonwealth; and so likewise Aristotle, because he very largely disputed of sublunaries, and all such things as are subject to motion and sence. Homer calleth God and evil Spirits, Daemons, without putting a discrimination.
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Castor.
Thou hast committed the ship to the waves, Pollux; therefore cease not to proceed, and declare something more concerning the Office and imployment of these Spirits, to whom Plato attributeth the second degree, and calleth them Lunaries.
Pollux.
What shall I say?
Castor.
In the first place, declare wherefore thou hast be∣fore termed these Spirits cunning and much knowing Ac∣cusers.
Pollux.
*Saint Augustine unfoldeth this difficulty, and saith, That a Devil doth so far signifie the cunning and much knowing quickness and vivacity of his deceiful wit, that by the congruent and agreeable seminal permixtures of elements, he doth so know the secrets and unknown vertues of men, as those things which may be effected and wrought by themselves successively and leisure∣ly according to the course of nature, he by a speedy hasting or for∣cing of the works of nature, or by his own art, sooner bringeth the same to pass. An example hereof he giveth in the wise men of Pharoah, who immediately brought forth frogs and serpents at the commandment of the King, which nature more slowly and leisurely procreateth.
Castor.
Thou hast excellently answered to the question, Pollux; but adde something concerning the original of those Spirits which do resist and refuse vertue; for oftentimes doubting, I have been perswaded that such Erynnes as are from God, do not appear out of the earth.
Pollux.
The Ecclesiastical Scripture everywhere maketh mention of the rising of them; but I will unfold such a doubt: and there do arise many and various opinions of Writers, but more commonly Peter Lombardus in his book of Sentences,* draweth his Allegations out of St. Augustine upon Genesis; to wit, That the Devil was before his fall an Archangel, and had a fine tender body, composed by God, out of the serenity and purest matter of the skie and air; but then after his fall from an Arch∣angel, he was made an Apostate, and his body no more fine and subtil; but his body was made that it might suffer the effect of a more gross substance, from the quality of the more obscure, dark, and
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spissious Air, which body also was stricken and astonished with the raging madness of pride, did draw away very many which were then Angels with him into his service and bondage, that they might be made Devils, who for him in this troublesome world do exercise their servile courses for him, and they do compel the inhabitants therein, or rather entice them; and to this purpose they undertake various endeavours, and do attempt various and manifold horrible studies, that are abominable unto God, and they serve in slavery and thraldom to Beelzebub their Prince, and are held in most strong captivity.
Castor.
What? Have we the fall of this Archangel no where else in holy Writ, but in the writings of St. Augustine?*
Pollux.
We have also the fall of other Angels.
Castor.
Where?
Pollux.
In Esaias, to whom thou shalt give the honour of an Evangelist, rather then a Prophet, because he so fully and plainly foretold of Christ and his kingdom: he maketh men∣tion hereof in his 14 Chapter. And we have them also spoken of by the Apostle Peter, when he saith, God spared not his An∣gels which sinned. 2 Epist. 2.
Castor.
Have the Devils a select place appointed them by God, which they inhabit?
Pollux.
Peter the head of the Church,* in the place before quoted, affirmeth them to be cast headlong into hell, reserved in the chains of hell, from whence (as Cortesius saith) they never go out, unless it be to tempt, provoke and delude men. But St. Au∣gustine the Champion of Christ, in his book of The Agony of a Christian, teacheth, That these kinde of Spirits do inhabit in the sublunary region. And in his 49 Epist. he sets forth, That the most dark and obscure part of the Air, is predestinated unto them as a prison, that they may the more neerly cast their nets of enticing and detaining.
Castor.
Origen hath taught,* That the punishments of the De∣vils are appointed for a time; what sayst thou to this?
Pollux.
What shall I say? unless I should bewail and deplore the opinion of so great a man.
Castor.
Wherefore shouldst thou do so?
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Poll.
Truly if they have hardened themselves in wickedness, time cannot purge nor cleanse them; or if they never so much desire it, they can never be able to accomplish it; for there is no space of repentance, nor time to recal that which is past, gi∣ven unto them.
Castor.
Thou hast now declared that the Archangel that became an apostate, did draw away very many other Angels with him in his fall, that they might become Devils: could not he of his own proper inseparate malice after his fall suffi∣ciently rule over his own Province, without the Angels that fell with him?
Poll.
*He could: but being allured by that pride, which made him so arrogantly affect the Majesty of God, he did so far strive to be like unto God, that he chose very many Mi∣nisters unto himself, to which in general he doth not commit all things he would have effected, but divers things to divers Ministers, as may be gathered from the Hebrew Astronomers. Those which we call Jovii, & Antemeridianii, which are false Gods,* that is, lyers, which desire to be esteemed and adored for Gods, and they are appointed as Servants and slaves to the Devil their Prince, that they might allure the people of the earth into a common love of themselves, which Plato saith, Is the fountain of all wickedness, that they may aspire to authority and greatness, covet to be gorgeously clothed, to be called Mo∣narchs of the earth in perpetual power, and Gods upon earth. It is said,* That it was one of these that spoke to our Saviour, shewing him all the Kingdoms of the earth, saying, All these things will I give thee, if thou wilt fall down and worship me.
Castor.
*Certainly these Meridiani, I have almost declared to appear a madness in Libicus Sapho and Dioclesian the Empe∣ror, who accounted, the utmost degree of blessedness was, to be reputed for Gods.
Pollux.
Truly, this is a certain natural foolishness of the minde, and of humane nature: he began, having taken certain little birds, to teach them by little and little to pronounce humane words, and say, 〈 in non-Latin alphabet 〉, that is, Sapho is a great God.* Which birds when they could pronounce the words
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perfectly, he sent them abroad for this end and purpose, that flying everywhere abroad, they might repeat those words; and the people which were ignorant of his deceitful invention, were drawn to believe, that those words were spoken by di∣vine instinct, and thereupon adore and worship him for a God. The other would compel his Subjects hereunto, that prostra∣ting themselves down, and lifting up their hands, they should worship him as Almighty.
Castor.
But are not they the captives of the Devil,* who stir up wars, which are called bloody-men in Scripture?
Poll.
The Martialists of the North part of the world, are cal∣led Executioners of vengeance, Authors of devastations,* and sowers of evil, working and executing judgement with Asmo∣deus, for their King Abaddon or Apollyon, whom St. John in his Revelation, mentioneth to be banished and expelled; for these Spirits have committed to them rapines, hatred, envy, robbe∣ries, wrath, anger, the excitements and provocations to sin,* war and fury; sometimes making the Meridional Spirits their Messengers. And Arioch the Spirit of vengeance, whose work is to cause discord among brethren, to break wedlock, and dissolve conjugal love, that it's impossible to be renewed; of these mention is made in the 39 Chapter of Ecclesiasticus.* And Esaias the heavenly Prophet speaketh of other Spirits sent from God to the Aegyptians to make them erre, which were Spirits of darkness, that is, of lyes;* and this kinde of Spirit they call Bolichim.
Castor.
Is unlawful venery, and excessive gluttony, also to be imputed to the Devils?
Poll.
Yes chiefly; for Iamblicus doth assert,* That the Spirits of the water, of the western part of the world, and some meridional Spirits, are predestinated to this purpose; such as Nisrach and Kellen, that do so frame and contrive unlawful loves, which pro∣duce shame and dishonesty, revellings and gurmandizings, sur∣fetings, with excessive drunkenness, wanton dances, gluttony and vomiting: they wander about lakes, fish-ponds and rivers, and which are the worst, foul and most fraudulent kinde of Spirits: and by Alcinach an occidental Spirit; he causeth shipwracks, tem∣pests,
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earthquakes, hail, rain, and frequently subverteth and o∣verturneth ships: and if he will appear visible, he appeareth and is seen in the shape of a woman. The Hebrew Astronomers before spoken of,* do say, That the Spirits of the Air do cause thunders, lightnings and thunderbolts, that so they might corrupt and infect the Air, and produce pestilence and destruction. Of such kinde of Spirits St. John makes mention in the 9 Chapter of the Re∣velation, having M〈…〉is for their tutelar, which is a Spirit causing heat in the time of noon. •t. Paul calleth him, The Prince of the power of the Air, and the Spirit that ruleth in the children of disobedience.
Castor.
*Are there so many monsters in Phlegeton, Pollux?
Poll.
And many more; for the same Hebrew Assertors do declare and maintain,* That there are S•••••s of the fiery element, raging about like the fierce Panthers, which are conversant under the lunary regions, that whatsoever is committed to them, they forthwith execute the same. And there are Spirits of the earth, which inhabit in groves,*woods and wildernesses, and are the plague and mischief of hunters; and sometimes they frequent open fields, endeavouring to seduce travellers and passengers out of their right way, or to deceive them with false and wicked illusions; or else they seek to afflict men with a hurtful melancholy, to make them furious or mad, that they may hurt them, and sometimes almost kill them. The chief of these are Sanyaab and Achimael, which are oriental Spirits, a kinde unapt for wickedness, by reason of the constancy of their dispositions.*There are also subterranean Spirits, which do inhabit in dens and caverns of the earth, and in remote conca∣vities of mountains, that they might invade deep pits, and the bowels of the earth; these do dig up metals, and keep treasures, which oftentimes they do transport from one place to another, left any man should make use thereof: they stir up windes with flash∣ing flames of fire: they smite the foundations of buildings, acting frightful daunces in the night, from which they suddenly vanish away, with making a noise and sounds of bells, thereby caus∣ing fear in the beholders; and sometimes dissembling, and faining themselves to be the Souls of the dead: notwithstanding they are ignorant in compassing their deceits upon women; of which compa∣ny
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the Negromancers do say, is Gazael, Fegor and Anarazol, Meridian Spirits.
Castor.
How warily ought a man to walk, Pollux, amongst so many ginnes and snares?
Poll.
A man never walketh safely,* unless he fortifie and strengthen himself with the armour of God, which is, That his loynes be girt about with truth, and having on the brest-plate of righteousness, let him walk with his feet shod with the preparation of the Gospel of peace, and let him take the shield of saith, and the hel∣met of salvation, whereby he shall dash in pieces all the darts of his adversary. But hear further: There are also besides these, other lying Spirits (although they are all lyers) yet these are more apt to lye; they are called Pythons, from whence Apollo is cal∣led Pythius. They have a Prince, of whom mention is made in the book of the Kings, where it is said,*I will be a lying Spi∣rit in the month of all thy Prophets; from whom the Spirits of iniquity do but a little differ, which also are called vessels of wrath. Belial, whom they have interpreted to be without any equal, and Paul calleth him an Apostate or transgressor, is fil∣thily infervient for the worst inventions. Plato affirmeth Theut to have been such a one, who was the first that found out and invented Playes and Dice: to whom we will joyn the Monk, who invented the use of Gunpowder, in his En∣gins of war. Of these Jacob makes mention in Genesis,* where he blesseth his Sons: he saith, Simeon and Levi are bloody vessels of iniquity; Oh my soul, come not thou into their counsels. The Psalmist termeth these Spirits, vessels of death;*Esaias cal∣leth them, vessels of fury; Jeremiah, vessels of wrath; and E∣zekiel calleth them, vessels of death and destruction. The Ne∣gromancers do call the said Belial, Ch•dar, an oriental Spirit, which hath under him also the Spirits of Juglers, who do imitate and endeavour to act miracles, that they may seduce false Magi∣cians and wicked persons. It is apparently manifest, that the Serpent which deceived Eve, was such a seducer, and Sat•• is his Prince, of whom it is spoken in the Revelation, that he should deceive the whole world. And such a one was he, that at Tubinga, in the sight of many people devoured a whole Cha∣riot and some horses.
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Castor.
And what shall be the end of these false Prophets, and workers of wickedness? I can scarce believe that there is any angle or corner in the whole fabrick of the world, that is free from them.
Pol.
Scarce the smallest mite that may be seen.
Castor.
*Therefore dost thou truly call the world the rece∣ptacle of those false lights.
Poll.
If it were not most safely purged with the Sword of the word of God, it would forthwith be worse.
Castor.
Without doubt.
Poll.
Nevertheless I have seen many that remain, whom I have not yet inscribed in this frantique Catalogue.
Castor.
Who are they?
Poll.
*False accusers and spies, obedient to Astaroth, who is called a Devil among the Greeks; and John calleth him the ac∣cuser of the brethren. Also there are tempters and deceivers that lie in wait to deceive, who are present with every man; and these we term evil Angels, which have Mammon for their King, and they do affect men with an insatiable avarice & thir∣sty desire after authority and dominion. There are others called Lucifugi,* which fly from the light, never appearing in the day, but delighting in darkness, maliciously vexing and troubling men, and sometimes by Gods permission, either by some touching, breathing or inspiration, do hurt to them: but truly they are a kinde which are unapt for to do much wickedness, because they eschew and fly from any communica∣tion with men Pliny the second relates, that there was such a one at Athens,*in a certain spacious house, which Anthenodorus the Philosopher happened to purchase. And Suetonius in his sixth book of Caesar, makes mention of another to have long con∣tinued in the garden of Lamianus.
Castor.
I desire, if it be not too irksom to thee, declare unto me what Pliny speaketh concerning this Spirit of Antheno∣dorus.
Poll.
The story is something long and prolixious, yet it shall not much trouble me to relate it. It is thus: Pliny in the seventh book of his Epistles writeth, Of a certain large
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spacious house at Athens, which no body would inhabit by reason of the nocturnal incursions of Spirits, which were so formidable to the inhabitants, that sometimes in the day-time, and when they were watching, they would cast them into dreams, so alwayes, that the shapes and forms which they then saw, were ever present in their memory. Where at length a certain Philosopher named Anthenodo∣rus happened to purchase that house, and prepared and furnished the same for himself to dwell in; and because all men had an evil suspition of that house, he forthwith commanded his servants to provide him a bed and tables, that after he had compleated and fi∣nished his study he might go to bed. He therefore (saith Pliny) when he went in (in the evening) and applied himself to his study, suddenly beard the locks to shake open, and the chains to be moved; nevertheless he did not lift up his eyes, nor stirred from his book, but stopped his ears with his fingers, lest that furious tumult might work a vain fear upon him; but the noise still approaching neerer unto him, at length he looked up, and saw an effigies like unto a finger beckoning and calling unto him; which he little re∣garded, until it had touched him three times, and the noise drew neer unto the table; and then he looked up, and took a light, and beheld the Spirit, as it were an old man, worn away with withered leanness and deformity, his beard hanging down long, horrible and deformed hair, his legs and feet were as it were laden with chains and fetters: he went towards a gate which was bolted, and there left the Philosopher, and vanished away.
Castor.
What fearful things thou relatest, Pollux! but what was the event of this sad spectacle?
Poll.
The next day he related the whole matter to the Ma∣gistrates in order, as he had seen the same, admonishing them that they should dig diligently about the threshold of the door; for there it was probable they might finde something, which might cause the house to be quiet and habitable.
Castor.
What did they finde?
Poll.
Having digged up the earth, Pliny saith, They found a dead carcass, bound and intangled in chains and fetters, his flesh being consumed with devouring time, which without delay they caused to be buried, according to the Christian ceremonies.
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Castor.
But this being performed, did the house afterwards become quiet and habitable?
Poll.
Yes, very well.
Castor.
*What madness therefore possesseth them who pro∣phane and destroy Church-yards, where the sacred Organs of the holy and blessed Spirit do rest; and do give the bones of the dead for meat to the Spirit Zazelus, of whom mention is made in the 3 of the Kings; and we read in Pausanias, a∣mongst the Histories of Delphos, that he was called Euryno∣mus.
Poll.
Thou shalt finde, that the Governours of Cities that were of the opinion and judgement of Christians, did subvert, destroy and prophane these holy places, that herein the youth might dance their mocking interludes, after the furious sound of the drum or taber, and sing, Iopaean; or, there the poor in∣feriour old women did sell base trumpery or Lupines, which God would have to be purged with holy prayers, for the sal∣vation of souls, or breaking of bread to the hungry.
Castor.
But it is an impious and heathenish thing so to have touched the anointed of God.
Poll.
And worse then heathenish; for the heathens did high∣ly esteem the Rites and Ceremonies of burials,* as Elpinor is witness in Homer, where he yieldeth up his life; and in Homer he speaketh to Ʋlysses, I intreat thee, O Ʋlysses, to be mindful of me, and not depart away hence and leave me uninterred, lest that, not being ritely buried, I shall be made the wrath of the Gods. And Archita the Philosopher in Flaecus, thus speaketh to the Ma∣riner.
*Me quoque divexi Rapidus comes rionis
Illyricis Notus obruit undis.
At tu Nauta vagae ne parce malignus arenae,
Ossibus & capiti inhumato.
Particulam dare; si quodcunque minabitur Eurus
Fluctibus Hesperiis, Venusinae
Plectantur silvae, te sospite multaque merces
Ʋnde potest tibi defluat aequo.
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Ab Jove, Neptuno, sacri Custode Tarenti.
Negligis immeritis nocituram,
Post modo te natis fraudem committere: fors &,
Debita Jura vicesq, superbae
Te manent ipsum praecibus non linquar multis
Te{que} piacula nulla resolvent.
Orion's rapid Comrade Notus, me
O'rewhelmed in th' Illyrian Sea;
Oh Seaman frowning, not forbear to spread
Ʋpon my bones, and inhum'd head,
A little fleeting sand! what th' East doth threat,
Hesperian waves may only beat
Vainly Venusimu's woods, whilst safe and rich,
Thou climbst to Fortunes highest pitch.
Jove kind, and Neptune too, Tarentum's power
Thou slights; what on the guiltless score,
Of thy ensuing sons may fall: like Ʋrne,
Like funeral, and proud return,
May wait thee too; my curses shall have force
Whence no Atonements get remorse.
And Palinurus to Aeneas in his sixth book of Virgils Ae∣neids.
Nunc me fluctus habent versant{que} in littore venti,*
Quod te per Coeli jucundum lumen & auras
Per genitorem ora, per spem surgentis Juli.
Eripe me his invicte malis, aut tu mihi terram
Injice nam{que} potes.
I'm now i'th' waves, winds toss me 'gainst the shore,
By Heavens rejoycing light I thee implore;
And by the Air, by old Anchyses too,
And by the hopes of young Julius, thou
Ʋnconquer'd Hero, help me but away,
From these sad troubles, or my body lay
I'th' earth; for thou canst do't.
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Castor.
*Have the Gentiles so greatly esteemed the ceremony of burials?
Pollux.
Yes, very much; for their Religion did hold that the Soul of a body which was uninterred, was void of any in∣telligible essence, and left to the power and command of a raging furious phansie, and subject to the torment and afflicti∣on of corporal qualities; so that it being an aiery body, some∣times the departed shadow would speak unto his remaining friends, and sometimes evilly vex and torment his enemies with revenge, as in the Poet, Dido threatneth Aeneas, saying,
*Omnibus umbra locis adero dabis improbe penas.
My ghost shall every where attend thee, Villain
I will torment thee.—
*Suetonius, as we have shown before, addeth the like con∣cerning the dead body of C. Caligula the Emperour in the Garden of Lamius, being not duly buried; for this body, because it was only covered with a light turff, did very much disquiet and trouble the possessors of the Garden, with vio∣lent incursions in the night; until by his sisters, who were re∣turned from banishment, it was taken up again and ritely and duly by them buried.
Castor.
*And the house wherein the same Emperour died, could by no other way or means be freed from the fury of these shadows or spirits, as History makes mention, but by burning thereof.
Pollux.
Aristotle speaking of miracles, mentioneth a cer∣tain mountain in Norway, named Hechelberg, environed a∣bout with the Sea, that continually sent forth such lamenta∣ble voices, like the yelling and howling of infernal devils, inso∣much that the noise and clamour of their terrible roaring might be heard almost a mile; and the flocking together of great Ravens and Vultures neer it, did prohibit any access there∣unto.* And he reporteth that in Lyppora neer about the Aeoli∣an Islands, there was a certain Hill from whence in the night
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there was heard Cymbals, and sounds of tinkling instruments of brass, with certain secret and hidden screechings, laughings and roarings of Spirits. But even now, Castor, thou didst make mention of Zazelus, whom also thou didst assert to have been called Earynomus by Pausania; I desire thee to shew me some∣thing more largely concerning this Spirit.
Castor.
They do declare that he lives altogether by the flesh of the dead;* so as sometimes he doth not leave the bones.
Pollux.
Saxo Grammaticus, in the fifth book of his Danish History, doth most truly subscribe their consents and agree∣ments to this thy Assertion; for there he sets before our eyes an admirable History of one Asuitus and Asmundus, which ea∣sily proveth all thy sayings.
Castor.
I beseech thee declare this unto me, Pollux.
Pollux.
Give attention; it is thus:*Asuitus and Asmundus had sworn with mutual vows each to other, that he which should live longest of them, would entomb himself alive. Now sickness did consume away Asuitus before Asmundus; where∣upon Asmundus for his Oath of friendship sake, with his dog and his horse entombed himself alive in a vast deep den; having carried with him some meat, whereupon a long time he fed. And at length Ericus the King of Suecia came into that place with an Army, and broke open the tomb of Asuitus; (sup∣posing there had been treasure hid therein) but when the cave was opened, he drew out Asmundus, and brought him into the light, who was covered with a deformed sharp countenance, a deadly deformity, and gored with blood flowing from his fresh wounds.
Castor.
But this story pertaineth not to our purpose.
Pollux.
Truly it doth, if you diligently mark these verses, which set forth the cause of his wounds.
Castor.
Shew me those verses, if thou hast them.
Pollux.
They are these which follow.
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*Quid stupetis qui relictum me Colore cernitis?
Obsolescit nempe vivus omnis inter mortuos,
Nescio quo Stygii numinis ausu,
Missus ab inferis Spiritus affluit
Saevis alipedem dentibus edit,
Infando{que} Canem praebuit ori,
Non contentus equi vel canis esu,
Mox in me rapidos transtulit ungues,
Discissa{que} gena sustulit aurem;
Hinc laceri vultus horret imago,
Emicat in{que} fero vulnere sanguis
Haud impune tamen monstrifer egit,
Nam ferro secui mox caput ejus,
Perfodi{que} nocens stipite Corpus.
Why are ye amaz'd to see me pale!
'Mongst th'dead what's living needs must fail:
By what strange warrant from black Hell,
A Spirit sent, I know not, fell
With merciless teeth upon my Horse,
And next my Dog without remorse,
Devour'd: but not with Dog and Horse
Contented, he on me the force
Of his sharp nails try'd, hence did tear,
Part of this cheek, and one whole ear;
So my torn face doth look thus ill,
And all this blood appeareth still.
But yet this monstrous fiend from me,
I do assure you escap'd not free;
His head my sword did from him take,
And's trunk to th'ground I fixt with stake.
Castor.
I observe here, that Asmundus did cut the head of the Spirit Zazelus or Eurynomus, and struck and pierced his body with a club; what? have Spirits bodies, that may be seen and handled by men?
Pollux.
Cortesius doth not deny, but that their natures may
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receive the habit and covering of vegetable bodies,* and be transformed in several kindes of shapes, whereby they can the more craftily and subtilly delude and deceive the impro∣vident wits of men. Basilius Magnus also testifieth the same, and witnesseth, that they have bodies appropriate to them∣selves, as likewise also have the pure Angels. Psellus a Ne∣cromancer doth also report the same; and he also teacheth, That sometimes they sleep or rest, and do change their places, and shew themselves visible to the sences of men. Socrates asserteth, That a Spirit did speak with him,* which also some∣times he saw and felt; but their bodies cannot be discerned to be different in sex. But Marcus Cherronesus, an excellent searcher into the natures of Spirits, writeth, That they have simple bodies, and that there doth belong a difference of sex to compound bodies; yet their bodies are easily drawn to mo∣tion and flexibility, and naturally apt to receive every con∣figuration. For, saith he, even as the clouds do shew forth the apparition and resemblance sometimes of men, and sometimes of e∣very thing you conceive; so likewise do the bodies of Spirits re∣ceive various shapes as they please; by reason whereof they trans∣form themselves into the forms sometimes of men,*and sometimes of women. Nevertheless this is not free to them all, but only to the fiery and aiery Spirits. For he teacheth, That the Spirits of the water have more slow and less active bodies, which by reason of the slowness and softness of that element, they do most especially resemble birds and women; of which kinde the Naiades and Nereides are, celebrated by the Poets. Trimetius testifies, That the Devils do desire to assume the shapes of men rather then any other form; but when they cannot finde the matter of the air convenient and befitting for that purpose. And he saith, That they frame such kinde of apparences to themselves, as the contrary humour or vapour will afford; and so they are seen sometimes in the form and shape of a Lion, a Wolfe, a Sow, an Ass, a Centaure, of a Man horned, having feet like a Goat: such as it is reported were seen in the mountain of Thrungia, where there was heard a terrible roaring.
Castor.
Porphyrius in Eusebius, in his fourth book of Evan∣gelical
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Preparations, teacheth, That some of these are good Spi∣rits, and some bad; but I have counted them to be all evil, Pollux.
Pollux.
Then it seemeth that thou art not seduced with the assertions either of Porphyrius, or Apuleus, or Proclus, or of some other Plantonicks, which are mentioned in St. Au∣gustines book of The City of God, 1, 2, and 3 Chapters, who also do affirm that there are some of these Spirits good; for Eusebius in the said book and 6 Chapter; and St. Augustine concerning the same in his book of The City of God, the 9 Chapter and the 8,* with very great and strong Arguments do convince the Platonicks, that none of these Daemons are good, but all evil; and that we do also approve of from their names, which are everywhere set forth in holy Scripture; for the Devil is called Diabolus,* that is, flowing downwards: that he which swelling with pride, determined to reign in high places, fell flowing downwards to the lowest parts, like the torrent of a violent stream, as Cassiodorus writeth. And he is called Sathan,* that is, an adversary; who as St. Jerome testifieth, by reason of the corruption of his own malice, he continu∣ally resisteth, and is an adversary against God, who is the chiefest good.* He is called Behemoth in the 40 Chapter of Job, which signifieth an Ox; for even as an Ox desireth bay, so he with the teeth of his suggestions, coveteth to destroy the upright lives of spiritual men.* And Leviathan in the same place, which signifies an addition, because the Devil alwayes endeavours to adde evil to evil, and punishment to punishment.* He is also called in Revelation 15 Apollyon, signifying a rooter out; for he rooteth out the vertues which God planteth in the Soul.* He is called a Serpent in the 12 of the Revelation, by reason of his virulency. A Lion in the 1 Epist. Peter and the last Chapter, which roareth about seek∣ing whom he may devour. He is called a cunning Workman Isa. 55. because by his malice the vessels that are elected and approved. He is called, Isa. 34. Onocentaurus, Erynus, Pilosus, Syren, Lamia, Ʋlula, Struthio. And by David in the 90 Psal. an Aspe, Basiliske and Dragon. In the Gospel Mammon, the Prince of this world, and Ruler of darkness.
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Castor.
Why therefore have the Divines declared, That the Almighty hath given two kindes of Spirits unto men; the one good, the keeper and preserver of their lives, the other evil, resisting the good: if they are all evil?
Pollux.
The holy Doctors do understand by the good Spirit a good Angel, such as we read Raphael was to Tobias, who bound the evil Spirit Asmodeus in the wilderness of the furthest parts of Egypt, that he might be the more safe.
Castor.
It had been more safe for every man to have been without the evil Spirits; what therefore was the will of the heavenly Father concerning them?
Pollux.
That by the assistance of the good Spirits, we might couragiously wage continual war against the evil Spirits; but being clothed with the harness of righteousness, like valiant souldiers we may gird our loyns with truth, and with the sheild of faith resist and fight against all his darts.
Castor.
If we condescend unto this warfare of Spirits, it seemeth good to inquire whether the Devils have power of doing hurt, granted unto them by God; or whether of them∣selves they can hurt as much as they please?
Pollux.
If the last were true, who could compare the end of their hurting? but it is very manifest,* that their authority from on high is of so great existency, that John the Evange∣list doubteth not to name the Devils the Princes of the earth.
Castor.
In what manner therefore do they hurt?
Pollux.
Although they be most mighty and powerful Spirits, yet they can do no hurt unless it be by permission; or, as Da∣mascenus saith, By dispensation. And Chrysostom saith, They have a limited power; for truly without the will of God, they cannot touch a hair of any mans head. The Devil could not have de∣ceived the Prophets of Abab, if he had not received power from God; neither could he have brought any detriment upon Job, either unto his body or his goods, but by the power God had given him. In the 7 of Exodus the Magicians made Frogs and Serpents by the power of the Devil permissively; but Lice they could not bring forth, by reason of the greater
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power of God prohibiting them. Neither in the Gospel could the Devils hurt the Swine until Christ had given them leave.
Castor.
Therefore the Devil is not so much to be feared, but the Lord our God, that either he would not suffer him to rage against us; or if at any time by his own determinate counsel he let loose his chairs, that then he would defend and mercifully preserve us.
Pollux.
Thou sayest well; for even as a wilde Boar is not to be feared if he be bound, and held with a strong chain by a powerful strong man, and who is able by his strength to restrain the fierceness of the Boar; but the man is to be feared, and requested, that he would not let loose the Boar: So also Satan is not to be feared, being bound with the cords of the Almighty; but the Almighty rather, who holdeth him with a cord, lest at any time he should let loose his cord, for to execute his will against us.
Castor.
*We know that the Devils, after the incarnation of the Word, were called the Lords of the earth; but I wonder, where the Word is not yet incarnate, whether they have power also over men.
Pollux.
If it pleaseth God, they have very much; but take a demonstration thereof, Castor, from the Caldeans, amongst whom the Devil raged with so much power and dominion, that they made no esteem of the true God, but worshipped the elements. There needeth not a demonstration of the Greeks; for the fury of the Devil did so much reign amongst them, that by his Arguments, they accounted Saturn for a very great God, devouring their own proper Children; and Jupiter, an adulterer and father of all filthiness, they named to be the father of Gods and men; Bacchus, the most wicked example of all servitude and bondage, they called a free fa∣ther; Venus a strumpet, they termed a pure virgin; and they worshipped Flora an harlot, as a type or example of virginity. There is no man that is ignorant, that the Egyptians have been worse then the Greeks, when they made peculiar Gods to themselves, by the inanimate perswasions of the Devil: for
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one worshipped a sheep, another a goat, another a calfe; very many did worship hoggs, crows, hawks, vultures, eagles, crocodiles, cats, dogs, wolves, asses, dragons; and things growing also, as onyons, garlick, and thornes; as every one that is covetous of reading, shall finde in Damascenus, in his History of Josaphat and Barlaas, and in Eusebius, in the fourth book and first Chapter of Evangelical Preparations; neither do I account the Hebrews (who glory in being the off-spring of their father Abraham) to have been better then the for∣mer, when also by the instinct of the devil, after their coming up out of Egypt, with cruel hands they violently assaulted the Prophets and holy men of God, whom at length they also slew: that I may hold my peace, how diligently they have brought into their Religion the Gods, or rather Devils of the Gentiles.
Castor.
I perceive by these thy assertions, that one Devil, and another Devil, hath been adored for Gods; for thou hast now said, That the Greeks, by the madness wherewith the devil possessed them, have made unto themselves, Saturn, Jupiter, Bacchus, Venus, and Flora, for Gods; which Lactantius in his fourth book De vera Sapientia, also accounteth for Devils.
Pollux.
Declare, I pray thee, the words of Lactantius.
Castor.
Mark them; they are thus: The same Devils are the gods of the Gentiles; but if any one will not believe these things of me, then let him credit Homer, who joyneth the great Jupiter to the great Devils; and the other Poets and Philosophers do call them sometimes Gods, and sometimes Devils, whereof there is one true, and another false: for the most wicked Spirits when they are con∣jured, do confess themselves to be Devils; but where they are wor∣shipped, they declare themselves to be Gods, that they may thrust men into errors, and draw them from the worship of the true God; through whom alone eternal death can be escaped.
Pollux.
It is expedient for me now to be more inquisitive in this discourse, whether there be power given to the De∣vils to foretell things to come? concerning which thing hitherto I have not been able to dart at the right mark;
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for this question seemeth sufficiently doubtful unto me.
Castor.
St. Augustine in his book De Natura Daemonum, dissolveth this Gordoneus knot, and saith, That the damned Spi∣rits,* being filled full of all manner of impiety and wickedness, do sometimes challenge to themselves power of foreseeing things to come because in the sense of their Aiery bodies, they have a fan more strong and prevalent power of fore-knowing, then men of earthly bodies can have; or because of the incomparable swiftness of their aiery bodies, which wonderfully exceedeth not onely the celerity of men and wilde beasts, but also the flying of birds: by which means, they are able to declare things long before they come to be known; which we, by reason of the earthly slowness of our sense, cease not to wonder at and admire: or because of the benefit of their continual life, they obtain this wonderful experience of things; which we cannot attain to, because of the shortness of our momentaneous life, which is but as it were a bubble.
Poll.
This last assertion of S. Augustine seemeth unto me to be more true then the rest, because the Series of many years doth cause great experience.
Cast.
If any one shall deny these opinions of Augustine, as erroneous, Damascenus setteth a greater witness of these things, without all exception, before our eyes; who in his second book of Orthodox Faith saith thus: That the devils can∣not foreknow things to come,*for that belongs only unto God: but so much as they are able to know, they have from the disposition of the celestial and inferiour bodies.
Poll.
Why therefore do the devils so willingly and of their own accord undertake Prophecies, and to answer Oracles? What benefit have they from hence?
Cast.
*Nothing, but that hereby they seek to get great esti∣mation, and covet to be counted worthy of admiration, and to be adored in stead of Gods.
Poll.
We know that the devil is the father of lyes, Castor: from whence we are piously to believe, that those things which he foretelleth, he extracteth from his own lyes.
Cast.
Furthermore, the Prophet Esaias saith thus: Shew the things that are to come hereafter,*and tell us, that we may know
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that ye are gods. And the Apostle Peter also saith,*The prophe∣cie came not in old time by the will of man, but holy men of God spake as they were moved by the holy Ghost.
Poll.
No man therefore will deny that they do sometimes foretel things to come.
Cast.
No man, certainly: but for what cause that is attai∣ned to, Chrysostom doth most clearly teach, in these words: It is granted, he saith, that sometimes the devil doth speak truth, that he might commend his own lying with rare verity: whereas,*if he should never tell the truth, he could deceive no man, neither would his lying suffice him to tempt with. Thus far Chrysostome. Notwithstanding, if he understand that he hath not grace granted unto him of himself to foretel the truth, he foretel∣leth things nevertheless; but so obscurely, saith S. Augustine,*that he always layeth the blame of the things by him so foretold, up∣on the interpreter thereof. Porphyrius, in his book of Oracles, although he be the greatest maintainer of devils, and the most expert teacher of diabolical Arts, nevertheless he saith with the aforesaid Doctors, that the foreknowledge of things to come, is not only intricate to men, but also uncertain to the gods; and full of many obscurities.
Poll.
Thou hast said, that the predictions of the devils are done in this manner, that they may gain authority to them∣selves amongst the credulous people, and be worshipped in∣stead of Gods: for what end do the evil spirits work Mira∣cles?
Cast.
What is a Miracle, Pollux?
Poll.
A new and unwonted accident,* which cometh to pass contrary to its course and custom, and draweth men into admi∣ration thereof.
Cast.
But do they work Miracles?
Poll.
They do: for whereby dost thou believe that Aescu∣lapius was honoured in his Consecration for a god, but onely by the means of a Miracle, when he conveyed a Serpent from Epidaurus to Rome? What gave so great authority to Juno, but onely the working of a Miracle? when her Image of wood was asked by Furius Camillus whether it would be car∣ried
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to Rome, and it answered with a humane voice, It would. Also, from thence Fortune was made a goddess, because her Statua, in the way to Latium, in the hearing of many people, not once, but oftentimes spoke with a humane voice. In the 8 Chapter of the Acts of the Apostles, we read of Miracles done by Simon the son of Rachel; and in Exod. 8. of the Magicians of Pharoah, who in the sight of many people brought forth frogs and serpents,* and turned the waters into blood. Apuleus doth testifie the power of men to be so great in In∣chantments, that the devils do not only work Miracles by the means of men, but they are able also to subvert Nature, and with a Demoniacal Incantation, make violent streams to stay their course, To turn the windes, To make the Sun stand still, To break the course of the Moon, To lay impediments upon the Stars, To prolong the day, and to shorten the night; as Lucanus excellently sheweth.
*Cessavere vices rerum, dilata{que} longa,
Haesit nocte dies, legi non paruit aether,
Terruit & praeceps audito Carmine mundus.
The course of things did cease, obstructed light
Opprest, stuck fast in duskie shades of night:
Amazed Skies their usual Laws forbear,
The world was scorch'd when it her charms did hear.
And Tibullus of a certain Demoniacal Charm.
*Hanc ego de coelo ducentem sydera vidi,
Fulminis ac rapidi Carmine vertit iter,
Haec cantu fundit{que} solum manes{que} sepulchris
Elicit, & tepido devorat ossa rogo.
Cum libet haec tristi depellit lumina coelo,
Cum libet aestivo convocat orbe nives.
Her have I seen draw down nights sparkling eyes,
With a dead Palsie swiftest streams surprize;
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Turn earth to water, from a desart Tomb
Make the departed drowsie Manes come.
With Charmes she'll muffle the sad Skies in mist,
In Summer Winters snow bring when she list.
Cast.
I do not any more wonder that Moses called God Wonderful, that he doth so connive at this sink of wickedness, and most wicked seducers, that he granteth them power to act such things so freely.
Poll.
Firmianus excellently sheweth why God doth so,* in his last book but one of the works of God, De opificio Dei: for he saith, that vertue is not vertue, unless it have some like, in ruling whereof it may shew and exercise its power: for he saith, As Victory cannot stand without Vertue, so neither can Vertue subsist without an Enemy; which Vertue no sooner had the Almighty indued man withal, but he forthwith added unto him an enemy, lest that vertue should lose its nature, being stupi∣fied with idleness. He saith, that a man cannot otherwise attain to the highest step, unless he have alwayes an active hand; and that he shall establish and build up his salvation with a continual war∣fare and contention: for God will not that mortal men shall come to immortal blessedness with an easie journey, but he must wrestle and strive with sayls and oars against the author and inventor of all evils and errors, who causeth and worketh execrable things and miracles.
Cast.
But sometimes it cometh to pass,* that by reason of the subtil snares and stratagems of the devil, which he so craf∣tily prepareth against us, and especially against simple persons, whom he intangleth with vain Religions, so that we cannot re∣sist him; or if we suppose our selves to be very able to with∣stand him, yet nevertheless we shall be very much deceived by him; as we read he oftentimes did to the good, but almost foolish Pastor, of whom Tritemius maketh mention.
Poll.
But what happened to this good Pastor, and whom thou termest simple?
Cast.
Tritemius saith, Insomuch that he was not strong in faith,*therefore he made more account of the name of Saint Blaze, and
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attributed more power and custody unto it, then unto the name of God, the best and greatest good.
Poll.
In what manner?
Cast.
He had in his walking-staff, or Pastoral Crook, a Sche∣dule inscribed with the name of St. Blaze; by the power and vertue of which staff, he did believe his swine were safely defen∣ded from the ravening of the wolves: and he did attribute so great a Deity to that Schedule, that he would leave his herd of swine to feed in the fields alone: notwithstanding, a cer∣tain time coming when the Pastor was absent from his flock, and a certain man coming in the mean time, saw the devil keeping them; and he asked him what he kept here, who is the worst persecutor of the salvation of men? He answered, I keep these swine. The other replied, By whose command? The devil saith, By the foolish confidence the Pastor: for he included a certain Schedule in his staff, unto which he ascribeth divine ver∣tue, or to the inscription of the name of St. Blaze; and now, contrary to his own law, he believeth that his hogs are thereby de∣fended from the injury of wolves; inhering to me with a false su∣perstition; where when he hath been by me called again and again, and hath not appeared, I have taken this custody upon myself, in∣stead of St. Blaze: for I alwayes freely stand instead of God and his Saints: so also now most freely do I keep his swine for St. Blaze, that I may magnifie and confirm the foolish man in his vain confi∣dence; and thereby I may seduce him so, that he may esteem of this Schedule more then God.
Poll.
This is a pleasant story: but I do not wonder that the devil should impose so much upon so simple a Pastor, when he doth in many things prevail over the more wise, if they do fit themselves to his opportunities; which the Church contra∣dicteth.
Poll.
But are all things wrought and brought to pass by means of the devil, which men call Miracles?
Cast.
*No: for we must give unto Nature that which seem∣eth to belong unto her, who is said to be the greatest worker of Miracles; as that which we have experienced in the stone Asbestos, which, as Solinus witnesseth, being once set on fire,
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cannot be quenched: and the root Baara, described by Jo∣sephus in the history of Jerusalem, which he testifieth to be of the colour of a flame of fire, splendent and shining in the night; but so difficult to be taken, that it alwayes flies from under the hand of him that would take it, and deceiveth his eyes so long, until it be sprinkled with the urine of a men∣struous woman: and when it is retained by this means, it may not be gathered or plucked up without danger; for pre∣sent death followeth him that gathereth or plucketh it up, unless he shall be fortified with a Preservative about his neck, of the same root. For which cause, they who want the same root, do scarifie it round about; and having bound the root about with a bond, they tye the same to a dog, and suddenly depart away. Whereupon, the dog, too much endeavouring to follow after him, draweth up the root; and, as if the dog were to perform the turn of his Master, he forthwith dies; and afterwards the same root may be taken and handled without any danger to any man. And the same Josephus teacheth, that the same root is of such present force for expiations, that al∣so those who are vexed and tormented with unclean spirits, are immediately delivered,* if they carry this root about them. Notwithstanding there is nothing hindereth, but that Art also may imitate Nature in the working of Mira∣cles; as we may read in Aristotle, of the Greek fire that would burn in water: of which the said Author, in his singu∣lar Treatise concerning this, hath described very many com∣positions. And concerning the fire which is extinguished with oyl, and kindled with cold water, when it is besprinkled over therewith.
Poll.
It sometimes happeneth that the devils do cloath themselves, sometimes in more slender, and sometimes in more gross habits, that thereby they may very much affright and molest men with horrible phantasies, and terrible sights; with Ghosts appearing in divers and several shapes and aspects. What, cannot we be fortified with any thing to force and com∣pel them to flie from us?
Cast.
Origen, in his book against Celsus, saith, That there is
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no way more certain,*then the naming of JESƲS the true God. For he saith he hath oftentimes seen innumerable spirits so driven away, both from the souls and bodies of men. St. A∣thanasius, in his book de variis Question. testifieth, that the most present remedy against the insultation of evil spirits, is the beginning of the 67 Psalm, Let God arise, and let his ene∣mies be scattered. Cyprian, in his book Quod idola dii non sint, commandeth that the devils should be conjured away by the true God. Some men have declared, that Fire, which is the most holy of all enements, and the Creed, and also the instru∣ment whereon the fire was carried, were very profitable for this purpose: from whence, in their sacrifices about the sepul∣chres of the dead, they diligently observed the use of lights: or else from thence that Pythagorus did determine, that God could be in no wise truly worshipped without lights burning.* Some others do binde swords for this intent and purpose, taking the same out of the 11 Ode of Homer, where be writeth, that Ʋlysses, when he offered a sacrifice to his mo∣then, had a sword drawn present by him, wherewith he expel∣led and drove away the spirits from the blood of his sacrifice. And in the sixth of Virgil, when the Sybil led Aeneas into hell, she saith thus:
— Procul, O procul esto profani,
Tu{que} invade viam, vagina{que} eripe ferrum.
Hence, hence, all ye prophane! do thou invade
The way, and from 'ts confinement take thy blade.
Philostratus writeth, that he compelled Apollonius, a spirit, obvious to him and his companions, to fligh, with contu∣melies and direful imprecations; that the vision making a noise, and with great horror vanished away from them. Very many do much commend a Perfume of Calamint, Plony, Mint, Pal∣ma Christi, and Parsley, to be used in this case. Many do keep present with them Red Coral, Mugwort, Hypericon, Rue, or Vervin, for this purpose. Some do use for this business the
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tinkling of keys, sounding of consecrated bells, or the terri∣ble ratling of Armour.
Poll.
I have sometimes heard from our Elders,* that they made them Sigils inscribed with Pentagones; by vertue whereof, the spirits might be expelled and driven away. What sayst thou to these?
Cast.
Averrois writing against Algazelus,* affirmeth such things to be almost nothing worth, unless to them that have confederated with the spirits. If therefore Averrois saith the truth, how then can the devils kingdom stand, divided against it self?
Poll.
But we read that Solomon, a singular man with God, did make such Sigils.
Cast.
We do read truly that Solomon did make them; but it was at such time when he worshipped Idols, and not when he was in the state of salvation. Tertullian offe•eth a more cer∣tain Antidote then all the former, and exhorteth us, as Job, the most strong champion of God, to sight against all the assaults of temptations: he admonisheth us to be clothed with the silken garment of Honesty, the purple-robe of Modesty and Shamefac'dness, and the cloak of Patience: and he perswadeth us to meditate upon all those things which the devil doth de∣vise and invent, to overthrow our integrity; that his falling may be proved the glory of our constancy, and that we be wil∣ling constantly to war against all machinations, which are per∣mitted by God for this end. And the Prophet Jeremiah teach∣eth the same, in these words: The Lord of hosts is the approver of the just.
D. Maximus, in his book de charitate, commandeth us to binde and kill the devils. He saith we do then binde them, when by diligent observation of the Commandments of God, we do diminish and quash those affections that do boyl up in us: And we are said to kill them, when we so truly mor∣tifie our lusts, that we cut him of from all occasions of ac∣cusing; saying with the Prophet, Depart, O homicide, the Lord the strong warrior is with me: thou shalt fall, and shalt be van∣quished from me for ever. Olympiadorus, 10. cap. when he in∣terpreteth
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the Ecclesiastical History, saith, That all sensual appe∣tites are to be shut out, and excluded, so that the devil may not be admitted, neither by the allurements of the eyes, nor by itching ears, nor by the petulancie and frowardness of a hurtful tongue: for this he accounteth to be the most absolute seal against the power of the devils.* Some do admonish us, in our going forth to war against the devil, to use two sorts of weapons: the one is pure Prayer, which may raise up our affections un∣to heaven; and true and perfect knowledge, which may communicate and fill our understandings with wholesom do∣ctrines, and may suggest unto us what we are to pray for, that we may pray ardently, according to St. James, and not doubt∣ingly. In the Prophecie of Isaiah, and the Epistles of St. Paul, we may finde the same things; Isa. 59. Eph. 6. and 1 Thess. 5. which may be as a remedy against vain Ghosts, that they may be expelled.
Poll.
For a remedy against Ghosts? Dost thou conceive that a Ghost is divers and different from a spirit?
Cast.
I know not truly what I may think hereof: for flowing in so spacious a Sea of many opinions, I am so led in doubt, that I cannot easily attain to a certain Port of judge∣ment: for there are some which do suppose that these Ghosts are devils, by reason of the great fear and terror wherewith they ragingly molest men by night in their houses; and some∣times for their innate nature do do hurt. There are others that do believe these Spirits are deceitful fantasies, deceiving those that are of evil belief; who by their fallacious visions and imaginations do deceive and frighten the inhabitants in their houses: and do deny that they are Spirits indeed, be∣cause the Spirits have a body without hands and feet; where∣fore they can hurt no man, nor make any tumult: being ig∣norant that the Angel (who also hath a body without hands and feet) did carry Habakkuk with his whole dinner, by the hair of his head, into Babylon, and afterwards brought him back again, and set him in his own place; neither consider∣ing that the Spirit of the Lord, also without a body, snatched up Philip, and carried him to Azotus: that I may forbear to
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speak concerning a certain incorporeal Spirit, which did so disquiet the house of my Grandfather, that by the space of almost thirty years he caused it to be uninhabitable, unless it were when a Lamp was burning therein; neither did that then sufficiently quiet the same: for going out of the house, they did so mole•t them with stones from above in the streets, that they would cast out of their hands the hearts of Pine∣trees, which they used for torches. Concerning the Ghost that haunted the house of Anthenodorus the Philosopher, and the tumultuous spirit of C. Caligula, there may more be spoken: but thou hast understood the relations of them al∣ready in the foregoing discourse. From all which, we may easily convince the opinions of those, who deny that the Spi∣rits can walk, or make any motion; but of how much truth we may hold the assertions of them, who do suppose that these tumultuous Spirits are neither devils, nor phantasms, but the souls of the dead, now hearken unto.
Poll.
Are there they who are of that opinion?
Cast.
There are they who are of both opinions: for they do declare that these are the souls of them who have departed from their bodies laden and clogged in their sins; which are therefore heard to be more or less turbulent in houses, accor∣ding as they have any sensible ardent spark of that sin more or less; so that except in the mean time they are expelled and driven away from thence, or expiated by Alms or Intercessions, they are compelled to a certain bound of liberty, wandering thereabouts in expectation of the last Judgement.
Poll.
Wherefore?
Cast.
Because I believe that the souls of them which sleep in Christ do live with Christ,* and do not wander about the earth; and the souls of them who are oppressed and bur∣dened with the grievous weight of their sins, since they are the members of Satan, are bound with Satan in the chains of darkness, expecting judgement in hell.
Poll.
But Firmianus, a Writer of no mean judgement, think∣eth the contrary, in his Book which he hath written de Divino premio.
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Cast.
How is that?
Poll.
*These are his words: Let not any man conceive that the souls of the dead are judged immediately after death: for they are all detained in one common custody, until the time shall come, wherein the Almighty Judge shall make examination and inquisi∣tion of their deeds. Then they who shall he found righteous, shall receive the reward of immortality; but they whose sins and wic∣kedness shall then be detected, shall not arise again, but shall be in∣closed with the wicked in darkness, and destined to eternal punish∣ments.
Cast
St. Augustine subscribeth to Lactantius in his Enchiri∣dion, saying, That the time which is interposed between the death of mankinde and the last resurrection, containeth the souls in se∣cret hidden receptacles, where every soul receiveth condigne rest or misery, for the good or evil which he did in the body while he lived.
Poll.
Neither doth St. Ambrose disagree from this: in his second book of Cain and Abel, he saith, That the soul is loosed from the body, and after the end of this life, is suspended to the ambiguous time of the last judgement.
Cast.
So also some have declared, that the soul of Trajanus Caesar did wander about; but the soul of St. George was freed from such suffrage.
Poll.
Thou hast even now spoke, and that truly, that spa∣cious is the sea of various opinions concerning these Spirits; for so indeed it is: but what Port thou touchest at, I desire thee it may not seem troublesom to thee to tell me: for I am not as yet satisfied of the certainty hereof by our dis∣course.
Cast.
That which thou desirest, I conceive to be this: I hold that these tumultuous Spirits are meer images of Satan; which are not to be feared, neither is there any credit to be given to their answers: and are in no wise the souls of the dead, which either live with Christ, if they have done well; or else are bound in chains with Satan, if they have done evil.
Poll.
It remaineth that we sist out this, Castor: for it hap∣peneth
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now sometimes, that my father appeareth to me in my sleep; perhaps that may also seem unto thee to be a Spirit.
Cast.
It may seem so: but I will not in any thing contra∣dict thee beyond Reason: of my self I will adde nothing; but at leastwise I will annihilate thy opinion with the assertions of St. Augustine.
Poll.
What assertions are those?
Cast.
In his 11 Book, which he intituleth De mortuorum cura, he offereth them as a means, saying, Humane infir∣mity doth so believe of himself, that when he seeth any one that is dead, in his sleep, he supposeth that he seeth the soul of that dead person; but when he dreameth of any one that is alive, he then is out of doubt, that neither his soul nor his body, but the similitude of the man appeared unto him: As if they could be ignorant, that the souls of dead men do not appear unto them in dreams, but on∣ly the similitudes of the persons deceased. And he proveth both these to be done, by two examples which were at Mediola∣nus; whereof the first he sheweth to have been the image of a certain father that was dead, who appeared to his son, admonishing him that he should not pay again a debt to an unjust Creditor, which the father had paid him before: for he saith the Case was thus: The father had paid a debt to a cer∣tain Creditor, which after the death of the father, the Cre∣ditor endeavoured by force to recover the same again of his son, who was ignorant of the payment thereof: to whom the image of his father appeared when he was sleeping, and shewed him where the Writing was hid. Whereupon, the son awakening from his sleep, sought for the Paper in the place he was directed, and sound it, and thereby overthrew the malice of his deceitful Creditor. The second example is, whereby the same St. Augustine sheweth that the living do appear to the living, in their sleep: for he saith, That Euro∣logius the Rhetorician, professing the Rhetorick of Cicero at Carthage, he found a difficult and obscure place that was not declared to him; so that waking and sleeping he vexed himself by reason of his ignorance: but, in a certain night, the image of Aurelius Augustine appeared to him, and taught
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him in what manner the dark and difficult place was to be un∣derstood.
Poll.
Augustine doth therefore conclude, without doubt, that they are not souls.
Cast.
He doth so conclude: and the greater to strengthen such his judgement, he addeth, That if the souls of the dead have any interest or counsel in the affairs of the living, he undoubtedly knew, that his own pious mother did not desert him, not for one night, but when she was living, fol∣lowed him both by sea and land: neither did he at any time sustain any anguish of heart, but comforted his sorrows. And that this may not seem too hard a speech, the president of Christ teacheth, that they do not erre, who affirm that the good Angels, by the appointment of God, and Divine dispensation, do sometimes come to, and visit men, both li∣ving and sleeping, and sometimes to the place where souls endure punishment: notwithstanding, it is not unto all, but only unto those who have so lived, that God shall judge them worthy of this mercy; or unto those upon whom, without any respect unto their deserts, God will be pleased to glo∣rifie his unspeakable mercy; that by the prayers of the living they may obtain pardon of their sins, and deliverance from the prison of torments.
Poll.
I have sometimes read, that the same St. Augustine did write, that it is better for a man to doubt of secret things, then to contend about things uncertain.
Cast.
That is certainly true; neither doth he declare him∣self to be an offence to those who do leave all these things to the unsearchable judgements of God, and labour not to finde out the secrets thereof.
Poll.
*Because I have easily understood thy answers hither∣to, I will not desist till thou hast fully resolved me concerning this subject. I desire therefore to know whether all Mira∣cles which the devils perform, are done really, or imaginary phantasies.
Cast.
That they perform many things really, and many things only seemingly, we have already manifested out of
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the Writings of St. Augustine. For that great Prelate of the Christian Church, writeth, in the 11 Chapter of his book de Trinitate, That it is a very easie thing for the wicked Spirits, through the aiery substance of their bodies, to perform many things which seem wonderful (to the souls that are oppressed with earth∣ly bodies) to be done. He also saith, That earthly bodies may be so qualified with art and exercise, that in publick Theaters they may perform such wonderful things, that those who never have seen them will not believe them, but that they were done by the assistance of the devil and his ministers, to make their bodies of such an aiery element, that the flesh wonders at. Or else, which is much, he saith also, That they do contrive with occult inspirations, forms, and fantasies of images, to delude humane sense; wherewith, waking or sleeping, they may be deceived. Thus far Augustine. But, if thou wilt, I will produce also another witness without exception, Pollux.
Poll.
I would have thee tell me who that is.
Cast.
Abbas Tritemius, in his third Question to St. Maxi∣mus Emilianus, which is spoken of before, saith thus: The devils, amongst unfaithful people, do seem to raise up the dead to life, and to shew miracles to curious men, that they might as it were swallow them up with error in stead of miracles;*and are altogether pertinacious and obstinate: but they cannot truly and really raise up the dead, but do variously deceive the senses of men, shewing them feigned resemblances of the dead. For it is certainly manifest, that the devils can do all things, but only in a false similitude of holy miracles in truth.
Poll.
Some say that the devils are obedient to wicked men, because of the similitude of their malice. How seem∣eth that to thee?
Cast.
It seemeth to me, that they are obedient to evil men, but not to all men.
Poll.
But to whom?
Cast.
To those certainly with whom they have contracted and made compacts and covenants; as those women which they call Pythonists are accounted, who have vowed them∣selves by promise unto him.
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Poll.
But although they are compelled to be so serviceable unto them, yet is this service true or feigned?
Cast.
It is feigned, certainly: for they are subservient un∣to men of their own accord, and genuine wo•k, that they may deceive them, and allure them to themselves. Although we do not deny that their service is sometimes true, but only towards those men, whose faith in the Lord Jesus Christ, by the merit of his holiness, hath caused them to be acceptable, and friends unto him. And that Lactantius also testifies, in these words, in his second book De origine Er∣roris, and 16 Chapter, That the devils do fear the just, that is, those that worship God, in whose Name they are conju∣red to depart out of bodies, and with whose words they are beaten as it were with scourges: and they do not only confess that they are devils, but do declare their names: neither can they lye unto the just. And the same Lactantius in his fourth book De vera Sapientia, Chap. 27. saith, That it is necessary that they who are of the true Christian Reli∣gion, should know the course and order of the devils, and understand their subtilty, and restrain their force, and con∣quer and subdue them with spiritual weapons, and force them to obey them.
Poll.
I am now by thee sufficiently informed of all things which I have hitherto desired to know; wherefore I shall not any further trouble thee with my Questions, or rather Riddles, but leave thee to thy own occasions.
Cast.
Neither have I counted my self idle in answering thee: but let the use thereof yield us each to other an equal recompence. Farewel therefore.
Poll.
And thee also.
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GERARD CREMONENSIS OF ASTRONOMICAL GEOMANCY.
BEcause Astronomy is so transcendent and subtil an Art in it self, that therein a man ought to have respect unto so many things before he can attain to true judgement thereby, because the eye of the understanding will not pierce unto the half thereof, and few Doctors of our later time have been found so experienced therein, that they know sufficiently how to judge thereby; Therefore I have composed this work, which I will have to be named, Astronomical Geomancy; where∣in, I will sufficiently teach how to judge with less labour and study. For in this present Science it is not requisite to behold neither the Ascendent, nor the hour in a Table, as it is in Astrology.
It is expedient therefore, to make four unequal lines, by the points casually set down; and to joyn together those points; and out of the points which are not joyned together, which do remain in the heads of the lines, (as it is done in Geomancy) extract one figure; and the sign of the Zodi∣ack that answereth to that figure, put for the Ascendent, for the words sake. If Acquisitio arise from the heads of those four Lines, let Aries be placed in the Ascendent; if Laetitia, or the lesser Fortune put Taurus in the Ascendent; if Puer or Rubeus, place Gemini; if Albus, Cancer; if Via, Leo; if Conjunctio or the Dragons Head, Virgo; if Puella, Libra; if Amissio or Tristi∣tia,
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Scorpio; if the Dragons Tail, Sagittary; if Populus, Capricorn; if Fortuna major, Aquary; if Career, then put Pisces for the As∣cendent. Afterwards in the second House, let that sign be placed which immediately succeeds the other. In the third House the third Sign, and so place the rest in order until you come unto the end of the Signes; and make one square figure divided into twelve equal parts, and therein place the Signs in order, as it is in Astrology, and as you may finde them in this figure: neither are we here to regard the * wit∣nesses, or * Judge, or any other thing which belongs to Ge∣omancy; but only the sixteen Figures, that by them we may have the twelve Signs, to which they agree; and observe the manner of the Figure as it is here placed.
[illustration]
Look how the twelve Signes are placed in the figure, and so may any other Sign be as∣cending in his turn, as Aries is here.
♈
♉ ☋
♊ ♄ ♀
♋
♌
♍ ♃
♎ ☽
♏ ☊
♐ ♀
♑ ☉
♒ ♂
♓
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Afterwards it is requisite to make four Lines by course for every Planet, by points casually pricked down; and likewise for the Dragons Head, as you have done for the Ascendent, and divide those points by twelve; and that which remaineth above twelve, or the twelfth it self, if a greater number doth not remain, retain, and the Planet for which the projection was made, place in that House of which the superabounding number shall be; that is, if there remain twelve, let the Planet be placed in the twelfth House; if ten, in the tenth House; if one, in the first House; if two, in the second House; and so of the rest. And you ought alwayes to begin from the Sun, and afterwards from the Moon, then from Venus and Mercury, and from Saturn, Jupiter and Mars, and the Dragons Head and Dragons Tail; but you must alwayes take heed, that you do not make a question in a rainy, cloudy, or a very windy season, or when thou art angry, or thy minde busied with many affairs; nor for tempters or deriders, neither that you may renew and reiterate the same Question again under the same figure or form; for that is error.
Questions of the first House.
IF you are desirous to know concerning the life of any man whether it shall be long or short, behold the Lord of the As∣cendent, who if he be in strong Angles, it signifies long life; in succedents, a middle age; and in cadent Houses, a short life; and if he be in strong Angles, he signifies greater years; if in Succedents, meaner years; if in Cadents, lesser years. The lesser years of Saturn are thirty, the meaner are forty four years, and the greater fifty eight. The lesser years of Jupiter are twelve, the meaner years forty, and the greater, accor∣dingly are forty seven. The lesser years of Mars are fifteen, his means years forty, and the greater years forty seven. The lesser years of the Sun are nineteen, his mean years forty five, and his greater years eighty two. The lesser years of Venus are eight, her mean years forty five, and her greater years eighty two. Mercury's lesser years are twenty, his
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means years forty nine, and his greater years eighty. The lesser years of the Moon are fifteen, her mean years thirty nine, and her greater years a hundred and seven. And also look if Mars or Saturn shall be in the first House, and the Lord of the eighth with them; and if the Sun shall be in the eighth, the Querent shall not live: likewise if the Lord of the Ascendent shall happen to be void of course, and Mars be in the eighth, the Querent shall not live; but if the Sun and the Moon shall be in conjunction in the seventh House, and Ve∣nus in the second, he shall live well.
The accidents of the nativity are likewise to be considered. If you finde Saturn or Mercury in the first, * he is foolish and talkative; if it be Mars and Mercury, he will not be servile, but a wrangler and scoffer; if the Sun and Mercury, he will be a speaker of truth; and if the Sun be in Aries, he will ap∣ply himself to learn whatsoever he shall hear; if Venus be in the seventh, he will be luxurious; and if Saturn, Mercury and Venus be in their fall, he will be a Sodomite; if the Sun and Venus be in the tenth, and the Moon in the first, he will be very liberal; if Venus, Mercury and the Dragons Head be in the first, he will be covetous; if the Moon and Mars be in the first, he will be subject to great bondage; and if Mars be Lord of the nativity, he will be rich, and an evil speaker, and litigious; and if the Sun be in the first, he will be envious, having a fair body, not very lean, nor very fat; and if Venus be in the first, he will be white and fair; if Mercury be in the first, he will not be stable, but alwayes in motion; but if the Moon be found there, it denotes him to have a graceful face, brest and arms; if Saturn be there, the man will be black and filthy; if Jupiter, he will have a round face, a fair forehead, a ruddy complexion mixt with a little white. If you would know his office or art: if the Moon be in the seventh with Saturn, or in the fourth, or in the tenth, or in the first, it is not good for him to build any house in a City, nor to build a ship, neither is it good for him to be a tiller of land, or to dress vines, or plant trees; but to be imployed about some office belonging to the water, or concerning marriages, or
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to be a Post or a Messenger; neither let him apply himself much to his master, because he shall gain no repute from him: if the Moon be in the fifth or third, it will be good to him; in the second, eighth, sixth and twelfth, neither good nor evil.
Jupiter signifies Bishops, Prelates, Nobles, Potentates, Judges, Wise men, Merchants and Usurers.
Mars signifies Warriors, Incendiaries, Homicides, Physiti∣ans, Barbers, Hangmen, Gold-Smiths, Cooks, furnaces, and all fireworks. And if Mars be in strong Signes, he will be poor and die in captivity, unless he put himself in arms with some souldier or vassal.
The Sun signifieth Emperors, Kings, Princes, Nobles, Lords, and Judges.
Venus signifies Queens and Ladies, Marriages, Communi∣cations, Friendship, Apothecaries, Taylors, and such as make Ornaments for Playes, sellers of Cloth, Jesters, Vintners, Players at dice, Whores and Robbers.
Mercury signifies Clerks, Philosophers, Astrologers, Geo∣metricians, Arithmeticians, Latin writers, and Painters, and all subtil Artists, as well men as women, and their Arts.
Concerning the intention of the Querent, look unto the Sign ascending, and his Lord; and where you finde, the Lord of the Ascendent, he comes to inquire about something per∣taining to that House; and if the Sun be Lord of the Ascen∣dent, his Question is concerning fear which he is in of some man; if Venus, he enquireth of Arts, that he may know some proper Arts, or he enquireth concerning things belonging to women. If Mercury be Lord of the Ascendent, he seek∣eth after something that is lost, or enquireth concerning some infirmity. If the Moon, he seeketh also for something lost, or enquireth about sickness, or some disease in his eyes. If Sa∣turn be Lord of the Ascendent, he enquireth about some sickness, or concerning a Prince; and keppeth silence, but hath some great grief or anguish in his heart. If Jupiter be Lord of the Ascendent, his Question is concerning some in∣firmity, or restitution, or for some office which he desireth to have. If Mars, he enquireth for some fear, or of an enemy, death, sickness, riches, or substance.
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Questions of the second House.
IF you would be informed concerning the substance of any man whether he shall be rich or not, behold the Lord of the second, which if he shall be with a good Planet, and a good Planet likewise in the second, he shall be rich; but if the Lord of the second be joyned with evil Planets, and an evil Planet shall be in the second, he shall be poor.
If you would know whether you shall have again a thing lent, or not, look if there be an evil Planet in the second, and disagreeing with his Lord; then he that detaineth the thing lent, will not willingly render back the same: but if there be a good Planet in the second, and agreeing with his Lord, it shall easily be recovered; and if the Lord of the second be exalted and be evil, or if an evil Planet be with him in the second, or if the Lord of the second be exalted, he which keepeth the thing deposited, will not willingly restore the same, but he shall do it whether he will or not. And if an e∣vil Planet be in the second, it's to be recovered: but if Mer∣cury be in the second, so that he be his Lord, and bringeth contrariety then it shall be recovered; and if a good Planet be in the second House, he signifies recovery, although he be the Lord thereof.
Mark therefore the concord and discord of the Planets: the Moon and Jupiter are friends, the Moon and Mars ene∣mies; Mercury and the Sun are friends, Mercury and Venus enemies; Venus and Jupiter are friends, Jupiter and the Moon are enemies.
The Planets are said to be friends, when they agree in one nature and quality, as Mars and the Sun, because both their natures are hot and dry; Venus and the Moon do agree in cold and moisture: or when Planets do agree in substance and na∣ture, as Jupiter and Venus are friends: or when the House of one is the exaltation of another, or on the contrary.
Questions of the third House.
IF that you desire to know, how many brethren a man hath, see the Lord of the third, and it is to be held, that to so many Planets as he is joyned, so many brethren the Querent
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hath; and the Masculine Planets signifie brethren, and the fe∣male Planets sisters; and note, That Saturn and Mars, the Sun, Jupiter, & the Dragons Head, are masculine; but the Moon, Venus and the Dragons Tail are foeminine: but Mercury is promiscu∣ous, sometimes masculine, and sometimes foeminine: he is masculine when he is joyned to masculine Planets, or when he is in a masculine quarter of the Zodiack; and he is foeminine, when he is joyned to foeminine Planets, or when he is in a foe∣minine quarter of the Zodiack.
Questions of the fourth House.
IF thou wouldst know whether it be good for thee to stay in any Land, City, Village, Territory, or House, or not, be∣hold the Lord of the Ascendent of the fourth, and of the se∣venth; and if the Lord of the fourth be in the seventh, and be good, and the Lords of the first and the tenth House be good, and with good Planets, then it is good for thee to continue in that place wherein thou art. And if the Lord of the seventh be with a good Planet, and the Lord of the fourth with an evil Planet, then it is not good for thee to abide there, because if thou dost continue there, thou shalt suffer many losses, and have evil reports raised on thee in that Country.
But if thou wouldst know when any one that is absent will return, behold the Lord of the Ascendent; and if you finde him in any one of the four Angles, he will return in that year; and if he be not in an Angle, then see how far he is distant from the first Angle; for so long he will stay, and so many years as there be Houses.
If you would be informed of the dearth or plenty of things, behold the strong Houses, the Succedents and the Cadents; for the strong Houses signifie dearth and scarcity, the Succe∣dents a moderate season, neither too dear, nor too cheap, the Cadents signifie plenty and profitableness of things. Con∣sider also the Planets, and their places, which if they be in strong Houses, the things which are signified by those Pla∣nets will be rare: and note, That Saturn doth signifie fields, vines, and instruments to work in fields, and leather, and of fruits, corn, acorns, oak-apples, and pomegranates. Jupiter
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hath oyl, honey, silk-wormes, cloth, wine, and grass, and things that are odoriferous. Mars signifies wine, and flesh, and especially hogs, wars, and armour, and such things as be∣long thereunto, and red garments. The Sun hath signification of wheat, and wine, purple colours, and cloth, and all things that are assimulated unto gold, horses and birds, such as hawks and falcons. Venus doth signifie fatness and grapes, figs and dates, fish and pastimes. Mercury hath barley, millet, grain, money, and quicksilver. The Moon signifies oats, milk, cheese, fire and salt, cows, rams, hens, and silver, and accordingly plen∣ty and scarcity of them.
Questions of the fifth House.
IF you would know whether a woman be with Child, or whether she will have any children, or not, look if the Lord of the Ascendent be in the seventh, or the Lord of the fifth in the first, or the Lord of the first in the fifth, or if the Lord of the fifth be in the seventh, or if the Lord of the se∣venth be in the fifth, or the Moon with them; or if good Pla∣nets be in the first, or the fifth, or with the Lord of the fifth, or * R. in Angles, she is with child, or may have children; but if you finde none of them, but evil Planets in the same places, she neither is with child, neither will she have any children: and if there be both good and evil Planets in the said places, then happily she may have children, but they will not live; but if Cancer, Scorpio or Pisces shall be in the first or fifth House, she may have children; but if Leo and Virgo be there, she is not with child, neither shall she ever have any children; or if the Lord of the fifth shall be in them Houses.
And if you would know, within how many years she shall have children, look where you finde the Lord of the fifth; for in that year she shall have issue; if he be in the first, in the first year; if in the second, in the second year; and so you may number unto the twelfth House. And if mean Signes be in the Ascendent, she that is with child hath twins in her wombe, which will live, if a good Planet be in the first; and if an evil Plahet, they will die; and if there be one good and another evil, one shall live, and another die; and if
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a mean Sign shall be ascending, and Mars in that Sign, the mother shall die, and not the child; if Saturn, both the mo∣ther and child shall die; and if the Dragons Tail be there, it's possible they will both die; but the infant shall not escape: and if the Dragons Tail be so in the first, and the tenth House fallen, the mother shall die; likewise if Mars and the Moon, or Mars and Saturn be in the first, seventh or tenth, the mother shall die.
Whether the party with child shall miscarry or not. Con∣sider if a moveable Sign be ascending, because if it be so, she will miscarry.
If you would know whether a woman shall bring forth a man-child, or a woman-child; behold the Ascendent and his Lord, which if he be masculine, and in a masculine Sign, or in a masculine quarter of the Figure, it is a male-child; but if the Lord of the Ascendent be feminine, and in a femi∣nine Sign, or in a feminine quarter of the Circle, it will be a woman child; and so you shall consider also of the Moon. Consider also if more of the Planets be in masculine Signes, then it will be a male-child; and if many Planets be in femi∣nine Signes, then it is a female-child.
And if you would know whether the child be legitimate or adulterate; see if Saturn, Mars or the Dragons Tail be in the fifth, or with the Lord of the fifth; because if it be so, it is adulterate; but if a good Planet shall be there, it is le∣gitimate: and if the Lord of the first be in the fifth, or with his Lord, it is legitimate; and so likewise if the Lord of the fifth be found in the first, or with the Lord of the first.
If you desire to know whether rumours be true or false, see if you finde Saturn, Mars or the Dragons Tail, in the Ascen∣dent; because if they be so, then the rumours are false; but if you finde the Sun, Jupiter or the Dragons Head there, then they are true; and if there be masculine Planets in masculine Signes, and feminine Planets in feminine Signes, then they are true; and if both good and evil Planets be there, then they are partly true and partly false; and if there be a good Sign with the Planet, it testifies the truth; and if the Planet fall with
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an evil Sign, then it is false; likewise if Mercury be in the first, the news is false: but if the Moon be in the first in a feminine Sign, or joyned with the Lord of the Ascendent in a feminine Sign, then the rumours are true; also if good Planets be in the first, fifth or ninth, and feminine Signes, they are true; but if otherwise, they are not.
If you would know whether any one that is absent will return, and when; see the Lord of the Ascendent and the first, which if you finde them together, for certain he will come, and is now beginning his Journey. Likewise if the Lord of the fifth be in the first, or with the Lord of the first, and if he be in his fall, the messenger is sick in his way; but if the Lord of the fifth be exalted, then he cometh joyfully. And if he be in a cadent Sign, he shall be grievously afflicted with sickness, or shall die.
If you would know if he bringeth that with him for which he went, or not, behold the Lord of the seventh; which if he be good, he bringeth that which he sought for; and if he be in his fall, or an evil Planet be there, he bringeth nothing with him.
Questions of the sixth House.
WHether the sick shall recover his health, or die. If the Question be concerning his sickness, see if Saturn, or Mars, or the Dragons Tail be in the first, and whether his Lord be joyned with an evil Planet, then he shall die soon. And if the Lord of the first be good, and evil Planets be in the first with his Lord, or likewise in the first or the eighth, for certain he will die: But if the Lord of the first be in the eighth, or with the Lord of the eighth; or the Lord of the eighth in the first, or with the Lord of the first, there is doubt of his death. And if evil Planets do possess the Angles, evil and destruction is threatned to the sick. But if good Planets shall be in the first, sixth and eighth, and likewise in the Angles, and the Lord of the first be from the eighth and his Lord, then the sick person shall live and recover his health.
If you desire to know whether he will be cured by medi∣cines, give the first House to the Physitian, the tenth to the sick, the seventh to his diseases, and the fourth to the medi∣cines.
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If evil Planets be in the first, the Physitian shall pro∣fit him nothing; but they testifie that this will be worse for the diseased: but the Fortunes do signifie, that he shall be profitable to him. And if evil Planets do occupy the tenth House, the sick person is the cause; for they testifie, that he himself is the cause of his own disease: but the Fortunes be∣ing there, signifie the contrary. But if evil Planets be in the tenth House, they change the condition of the sick out of one disease into another; but the Fortunes being there, do deli∣ver him without the help of Physitians or medicines. Also evil Planets being in the fourth, do testifie, that the medicines do augment his grief; and the Fortunes being there, do miti∣gate and heal him.
If thou wouldst know if thou shalt go unto the person and heal him; consider the place then: for if he shall be with Saturn, Mars, or the Dragons Tail, or * R * with the Sun, go not unto him; but if Jupiter, Venus or the Dragons Head be in the first or in the seventh, go, for it will be good: and if there be the Moon with a good Planet, go, and give him physick; but if she shall be with an evil Planet, and especial∣ly in the seventh House, then thou shalt not go, because thou shalt profit him nothing: and if there be good Planets there, go and look diligently to him, where or in what mem∣bers he suffers; because Aries hath the head, Taurus the neck, Cancer the breast and lungs, Leo the heart and stomack, Virgo the belly and intestines, Libra the reins and loyns, Scorpio the secret members, Sagittary the thighs, Capricorn the knees, Aquary the legs, and Pisces the feet.
Questions of the seventh House.
FOr theft, look unto the Lord of the seventh: which if he be in the first, the theft shall be restored again; but if the Lord of the first be in the seventh, it shall be a long time sought after, and at length shall be found: but if the Moon be in the first, or with his Lord, it shall be found; if the Moon be in the fifth, or with the Lord of the first, or * R * in the first, it may be found; but if the Sun and the Moon be in the fifth, and if the Lord of the eighth be with the Lord of the
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first with the first, it shall be found; but if the Lord of the second be in the eighth, it shall not be found. And if Saturn, or Mars, or the Dragons Tail be in the second, it shall not be found, nor be altogether lost. And if the Lord of the second be in the first, the thing that is lost shall be found; but it shall not be known from whence it came. If the Lord of the first be in the second, it may be found after much labour. And if the Lord of the second be in his fall, it will never be found; but if he be exalted, it shall be found very well: but the seventh House sheweth the thief.
But if you would know what it is that is stollen, behold the Lord of the second; which if he be Saturn, it is lead, iron, a kettle, a trivet, a garment, or some black thing, or leather. If he be Jupiter, then it is some white thing, as tin, silver, or mixt with white and yellow veins. The Sun signifies gold and precious pearls. Mars signifies things belonging to the fire. Venus signifies things belonging to women, as gloves, rings, and fair ornaments. The Moon, beasts, such as horses, mules, &c. perfumes and wars. Mercury signifies money, books, writings, pictures, or garments of divers colours.
If you would know how many thieves there were, see the Lord of the sixth; which if he be in the second, or with the Lord of the second, there were many thieves; and if they be in the third, the brethren or kinsmen of the Querent have committed the theft.
If you would know whether the thief do yet remain in the Town: if they be in succedent Houses, he is not gone far off; but if they be in cadent Houses, he is far remote.
If you desire to know towards what Country the thief is fled, see in what Sign the Lord of the seventh is; for if he be in Aries, he is in the middle of the East part. If in Taurus, in the South towards the East. If in Gemini, in the West towards the South. If in Cancer, full North. If in Leo, in the East towards the North. If in Virgo, in the South towards the West. If in Libra, full West. If in Scorpio, in the North neer the West. If in Sagittary, in the East nigh the North. If in Capricorn, full South. If in Aquary, in the West towards the
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North. And if in Pisces, in the North towards the West.
If you would know whether the thief hath carried all the things stollen away with him, see the Lord of the seventh and the eighth; and if the Lord of the seventh be in an Angle, he had a desire to carry away the same with him, but could not. If the Lord of the eighth be in a mean House, or in a ca∣dent House, and the Lord of the second in a strong House, he hath carryed the theft wholly with him. And if the Lord of the seventh and the eighth be both in cadent Houses, he nei∣ther carryed it away, nor hath it. See by the seventh who is his companion, and what is his gain.
If you would know the descent or nobility of a man or woman, look unto the Lord of the seventh; which if you finde him in Angles, and the Lord of the first in Succedents or Cadents, the woman is more noble then the man. But if the Lord of the Ascendent be in an Angle, and the Lord of the seventh in a succedent or cadent House, the man is more no∣ble then the woman. And after the same manner thou maist judge of two companions, or of any other persons whatsoe∣ver. And if the Lord of the seventh be in the ninth House, he will take a wife out of a forreign Country.
If you desire to know whether an intended marriage shall take effect, or not, look to the Ascendent and his Lord, and the Moon, for the Querent; and the seventh House, and his Lord, for the woman. And if the Lord of the Ascendent or the Moon be joyned to the Lord of the seventh, or be in the seventh, the marriage will be effected; or if the Lord of the seventh be in the first, or with the Lord of the first, it will ea∣sily be brought to pass; and the woman is more desirous there∣of, then the man.
If you would know whether thy wife or friend hath any o∣ther lover or not, look if Mars be in the seventh, so that he be not in his own House, for then she hath not any other lover. And if Saturn be there, she loveth another; but he lieth not with her. And if the Dragons Tail be in the seventh, he lieth with her. And if Jupiter be there, she hardly con∣taineth her self chaste. If Venus, she is merry, and much
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given to play and laughter, by reason whereof, she may be accounted a whore, and is not so. If Mercury be in the se∣venth, she had a lover, but now hath none. But if the Moon be in the seventh, she hath had no lover as yet, but will have one, and will be common. But if the Sun or the Dragons Head be there, she is chaste. And after the same manner may you Judge in the * ninth * concerning friends or lovers.
If you would know which of them shall live longest, see the Lord of the first and of the seventh, which of them shall be in the stronger and better place, or joyned to the strongest Planets; and that person who is most free and remote from the Lord of the eighth and his participation, to whom the Lord of his House answereth, shall live longest.
If you desire to make a society or alliance, and would know whether it shall be brought to pass or not, or what shall happen thereupon, see if there be good Planets in the seventh and the first: and if so, the fellowship will be made, and good will come thereof; and you may judge it to continue so many years, months or dayes, as the Lord of the seventh hath sig∣nification of.
If you would know when such society shall be, look what Planet is in the seventh; for if he be good, it shall come to pass that same year: or wedlock, * R * if the Question be thereof.
If you would know whether they will well agree, see the first and his Lord, which is the signifier of the Querent; and the seventh House and his Lord, which is the House of com∣panions, wives and concubines; which if they be concordant amongst themselves, there will be peace and union between them, and they shall profit: but if the Planets be in discord, there will be strife between them, and the society will not profit.
If you would know which of them shall gain most, see the first and his Lord, and the seventh and his Lord, and which of them standeth best; or if they be evil, which of them falleth: and he that falleth shall lose, and he that is exalted shall gain. Or otherwise, and which is better, see the second and his Lord, and the eighth and his Lord; and in which
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House is the better Planet, or his Lord that shall be found in the better place, or joyned with the better Planets, he shall be the greater gainer. The second House and his Lord signifies the gain of the Querent: and the eighth House and his Lord signifies the gain of his fellow, or his part: and if they be both good, they shall both gain; and if both evil, they shall both lose: and if one be good and the other evil, he whose significator is good, shall gain; and he whose is evil, shall lose.
And if you would know if two fellows shall love one another, look if the Lords of the first and the seventh be friends and a∣greeing, then they will love one another; but if they be enemies and disagree, then they will not.
If you desire to know who shall overcome in any cause, matter or controversie, behold the Lords of the first and the seventh, which if they be in Angles, neither of them shall o∣vercome; and see which of them is joyned with an evil Pla∣net, because he shall overcome; and if the Planet be evil from them both, the victor shall kill the conquered; if one of them be strong, and the other weak, and the Planet which is in the strong House do not fall, nor hath not an evil Planet with him; and if he which is weak be not in his own House, nor in his exaltation, nor with a good Planet, he whose Planet is in the strong House, shall overcome; like∣wise he whose significator is in a mean House, shall have great fear and doubt in his heart, because sometimes he shall hope to conquer, and otherwhiles fear to be overcome. And note, that in a Question concerning war and kingdom, it is said that there is more power and efficacie, or fortitude in the exal∣tation of a Planet, then in his House; but in all other Questi∣ons the contrary.
If you would be informed concerning any one being that is gone to any fight, whether he shall return safe, see the Lord of the Ascendent; if he be good, that is, with good Planets, and a good Planet in the first, he will return safe; but if the Sun be with the Lord of the first, in any part of the Question, let him not go, because the Sun burneth him. And if the Lord of the seventh be with a good Planet, and the
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Lord of the first with a good Planet likewise, he shall have some impediment in the way; but he will not die. And if an evil Planet be with the Lord of the first, and a good Planet in the first, if he goeth he shall suffer great damage, but not death; nevertheless he may be grievously wounded. And if Saturn be in the first, or with the Lord of the first, let him not go; because some impediment will happen unto him by some man that he will meet. And if there be an e∣vil Planet with the Lord of the first, or Saturn be in the first, or with the Lord of the first, he will be wounded with wood or with a stone. If Mars and the Dragons Tail be in the first, or with the Lord of the first; or if there evil Planets in the first, or with the Lord of the first, he will suffer wounds or death. See likewise if there be an evil Planet in the eighth, because then death is to be feared. And if the Sun be with the Lord of the seventh, or in the eighth, it signifies that it is ill to go. The like judgement is of the seventh and the tenth.
And if a Question be proposed concerning the event of War, see the seventh and the first, and their Lords: for the first House and his Lord signifies the Querent; and the se∣venth House and his Lord the adversary. So that if there be good Planets in the first, and evil in the seventh; and if the Lord of the first and seventh be evil, the Querent shall overcome: but if there be an evil Planet with the Lord of the first, and an evil Planet in the first, and the Lord of the seventh good, or * R * in the seventh, the Querent shall be overcome, or taken, or slain. And if the Lords of them both be in the first, and there be good Planets from the part of the first House, unto the end of the House which is the middle of the Question; and if evil Planets do possess the other half of the Question, that is to say, from the seventh unto the end of the twelfth house, the adversary shall over∣come. But if both the Lords shall be in the Ascendent, and if they be good from the part of the first, and evil from the part of the seventh, they shall both suffer great loss; but the Querent shall have the better in the end. But if the Lord of the Ascendent be in the seventh, or in his Question, it signi∣fies
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fortitude of the adversary: and if the Lord of the seventh be in the first, or in his Question, it signifies fortitude of the actor. And if the Lord of the Ascendent be in the eighth, or with the Lord of the eighth; or the Lord of the eighth in the first, or with the Lord of the first, it signifies the death of the Querent. And if the Lord of the seventh be in the second, or with his Lord; or the Lord of the second in the seventh, or with the Lord of the seventh, it signifies the death of the enemy.
If you would know whether War shall continue long or not, if mean or meanly; if the Lords of the first and the seventh do agree, the parties shall be pacified after the War.
If thou wouldst depart from the place wherein thou art, and remove thy self to some other place; and if thou wouldst know whether it be better for thee to stay or go: or concerning two businesses, if thou destrest to know which of them is most expedient for thee to undertake, consider the Lords of the first and the second, for those places to which thou wouldst go, the place wherein thou art, and the gain which thou gettest there; and the seventh and the eighth, and their Lords, for the place to which thou wouldst go, and the gain which thou mayst get there: and those places chuse, whose Lords are the better, or joyned to the better Planets. Or otherwise: behold the Lord of the Ascendent, and the Moon; which if they be separated from evil Planets, and joyned to good and fortunate Planets, it is better for thee to go from the place where thou art, then to stay there, and to do what business soever thou hast in thy minde. And if the Lord of the Ascendent and the Moon be separated from the Fortunes, and joyned to evil Planets, then it is not good for thee to remove thy self, nor to do thy busi∣ness. Or thus: See the Moon; and if the Planet from which she is separated be better then that to whom she is joyned, do not remove: and if the Planet which she is joyned to, be bet∣ter then that from which she is separated, then go.
Questions of the eighth House.
COncerning any man or woman, if you would know what kinde of death they shall die, see if Leo, Scorpio, †R. † Mars, be in the eighth, the party shall die by a beast. And
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if Saturn be in the eighth, or with the Lord of the eighth in Scorpio, Cancer, or Pisces, he shall die in water. And if an evil Planet be in the eighth, or with the Lord of the eighth; or if Mars or the Dragons Tayl be there, he shall die by fire, iron, or of a fever. And if there be a good Planet in the eighth, or with the Lord of the eighth, he shall die a good death.
Questions of the ninth House.
COncerning long journeys, see if the Lord of the eighth hath good Planets with him: and if Saturn be in the ninth, and exalted in the tenth, so that he be not in his own House, do not go: for thou wilt meet with many obsta∣cles, and War. And if an evil Planet be in the ninth, or with the Lord of the ninth, and the Lord of the ninth in his fall, he shall suffer great damage in the way: for if he goeth by water, he shall suffer shipwrack; and if by Land, he shall have misfortunes, be taken, or die. If Saturn be in the ninth, or with his Lord, go securely. And if a good Planet be in the ninth, or with the Lord of the ninth, the way is good and secure. And if Mars be in the ninth, thou mayst not go: for thou wilt meet with mortal enemies in the way. And if the Lord of the ninth be with an evil † Planet, or the Sun, it signifies ill: but he shall not be taken. And if the Lord of the ninth have a good Planet neer him, he shall escape: but if evil, he shall be taken. If Venus be in the ninth, or with the Lord of the ninth, the way will be good, because he shall have comfort from women. And if Mercury be in the ninth, and the Lord of the ninth with good Planets, the way will be very good: and if he be with evil Planets, it will be evil. And the same is said of the Moon, as of Mercury. If the Dragons Tail be in the ninth, he will meet with theeves, or some evil people. And if the Dragons Head be in the ninth, the way will be good, be∣cause he shall be accompanied with Noble-men. And in this manner may you judge in the third House concerning short journeys.
If you would know when the journey shall be accom∣plished,
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see the Lord of the ninth, and according to his for∣titude or debility judge, because according to the place wherein he is, is signified years, months, or dayes: and so you shall judge concerning his stay, about what time he will come, by turning the years of the Lord of the ninth into dayes; because so many dayes he shall tarry, as the Planet sig∣nifies in the place where he is. Or otherwise: weak Angles signifie a speedy journey, mean Angles a mean journey; and the Lord of the ninth likewise, according to the place wherein he is found.
And this I say concerning his return.
If you would know whether he shall return from his journey with an imperfect voyage or not, see if the Moon be joyned with the Lord of the first, the third, or the ninth, and the Planet thereof be in his fall; because if it be so, he shall re∣turn with an imperfect voyage. And if the Moon be in her ex∣altation, the journey shall speedily be effected. And if there be two strong Planets, and one Cadent, the journey shall be made; and if one be strong, and another in his fall, he shall re∣tire back.
Questions of the tenth House.
IF thou wouldst know whether thou shalt have any ho∣nour or benefit from a King, Bishop, or Lord, or not, look unto the first House, and the ninth, and their Lords: and if the Lord of the first be in the ninth, or with the Lord of the ninth, or with any other good Planet; or if the Lord of the ninth be in the first, or with the Lord of the first, or with any other good Planet, as Venus, Jupiter, or the Dragon Head; or if any of them be the Lord of the ninth, or * R * of the first, he shall receive honour and benefits from them.
And if you would know whether he shall have it in his own Country, or in a forreign Country, look if the Lord of the ninth be in Angles, then it shall be in his own Country: and if in succedents, it shall be neer; but if in cadent Houses, very far off.
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Questions of the eleventh House.
IF you would know when it is good to set forth a Ship to Sea, see the Ascendent; which if it be stable, the Ship will be ponderous; but if the Lord thereof be with a good Pla∣net, she will sustain a great weight. And if the Ascendent be instable, and with a good Planet, the Ship will be swift, and carry a good burden. And meanly, if the Ascendent be mean. And after this maner may you judge concerning a Horse if a Question be thereof.
And if any unstable Signe be ascending, and his Lord be in his exaltation, or otherwise fortunate, and the Moon behold him with a lowring Aspect, or Sextile; let the Ship be apply∣ed to the water, because she will be very swift. And if any evil be imposed upon her, or that she be like to be drawn into it; then set her out when a stable Signe is ascending, or when the Moon is in the third, fifth, eighth, ninth, or tenth house or mansion.
If you would know what winde she shall have, behold the Ascendent and his Lord, whether he be with good or evil Pla∣nets, and in what place, and accordingly judge.
And if you would have a strong winde spread forth your Sails at the rising of Aquary: if a small winde, spread your Canvas when Libra is ascending: If a moderate winde, then direct your Sails under Gemini.
Questions of the twelfth House.
FOr Imprisonment, consider the twelfth and the first; and if the Lord of the twelfth be in the first, or with the Lord of the first, &c.
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לאתעברא
Of the MAGICK of the Ancients, The greatest Studie of Wisdom.
In all things, ask counsel of the Lord; and do not thou think, speak, or do any thing, wherein God is not thy counsellor.
Proverbs 11.
He that walketh fraudulently, revealeth se∣crets: but he that is of a faithful spirit, concealeth the matter.
ARBATEL of MAGICK: OR, The spiritual Wisdom of the Ancients, as well Wise-men of the people of God, as MAGI of the Gentiles: for the illustra∣tion of the glory of God, and his love to Mankinde.
Now first of all produced out of darkness into the light, a∣gainst all caco-Magicians, and contemners of the gifts of God; for the profit and delectation of all those, who do true∣ly and piously love the creatures of God, and do use them with thanksgiving, to the honour of God, and profit of themselves and their neighbours.
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Containing nine Tomes, and seven Septenaries of APHORISMS.
The first is called Isagoge, or, A Book of the Institutions of Magick: or, 〈 in non-Latin alphabet 〉, which in forty and nine Apho∣risms comprehendeth the most general Precepts of the whole Art:
The second is Microcosmical Magick, what Microcosmus hath effected Magically, by his Spirit and Genius addicted to him from his Nativity, that is, spiritual wisdom: and how the same is effected.
The third is Olympick Magick, in what manner a man may do and suffer by the spirits of Olympus.
The fourth is Hesiodiacal, and Homerical Magick, which teacheth the operations by the Spirits called Cacodaemones, as it were not adversaries to mankinde.
The fifth is Romane or Sibylline Magick, which acteth and operates with Tutelar Spirits and Lords, to whom the whole Orb of the earth is distributed. This is valde insignis Magia. To this also is the doctrine of the Druids referred.
The sixth is Pythagorical Magick, which only acteth with Spirits to whom is given the doctrine of Arts, as Physick, Me∣dicines, Mathematicks, Alchymie, and such kinde of Arts.
The seventh is the Magick of Apollonius, and the like, and agreeth with the Romane and Microcosmical Magick: only it hath this thing peculiar, that it hath power over the hostile spi∣rits of mankinde.
The eighth is Hermetical, that is, Aegyptiacal Magick; and differeth not much from Divine Magick.
The ninth is that wisdom which dependeth solely upon the Word of God; and this is called Prophetical Magick.
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The first Tome of the Book of Arbatel of Magick, CALLED ISAGOGE.
IN the Name of the Creator of all things both visible and invisible, who revealeth his Myste∣ries out of his Treasures to them that call upon him; and fatherly and mercifully be∣stoweth those his Secrets upon us without measure. May he grant unto us, through his only begotten Son Jesus Christ our Lord, his ministring spirits, the revealers of his secrets, that we may write this Book of Arbatel, concerning the greatest Secrets which are lawful for man to know, and to use them without offence unto God. Amen.
The first Septenary of Aphorisms.
The first Aphorism.
Whosoever would know Secrets, let him know how to keep secret things secretly; and to reveal those things that are to be revealed and to seal those things which are to be sealed: and not to give holy things to dogs, nor cast pearls before
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swine. Observe this Law, and the eyes of thy Understand∣ing shall be opened, to understand secret things; and thou shalt have whatsoever thy minde desireth to be divinely reveal∣ed unto thee. Thou shalt have also the Angels and Spirits of God prompt and ready in their nature to minister unto thee, as much as any humane minde can desire.
Aphor. 2.
In all things, call upon the Name of the Lord: and with∣out prayer unto God through his only begotten Son, do not thou undertake to do or think any thing. And use the Spirits given and attributed unto thee, as Ministers, without rashness and presumption, as the messengers of God; having a due reverence towards the Lord of Spirits. And the remain∣der of thy life do thou accomplish, demeaning thy self peace∣ably, to the honour of God, and the profit of thy self and thy neighbour.
Aphor. 3.
Live to thy self, and the Muses: avoid the friendship of the Multitude: be thou covetous of time, beneficial to all men. Use thy Gifts, be vigilant in thy Calling; and let the Word of God never depart from thy mouth.
Aphor. 4.
Be obedient to good Admonitions: avoid all procrasti∣nation: accustom thy self to Constancie and Gravity, both in thy words and deeds. Resist the temptations of the Tempter, by the Word of God. Flee from earthly things; seek after heavenly things. Put no confidence in thy own wisdom; but look unto God in all things, according to that sentence of the Scripture: When we know not what we shall do, unto thee, O God, do we lift up our eyes, and from thee we expect our help. For where all humane refuges do forsake us, there
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will the help of God shine forth, according to the saying of Philo.
Aphor. 5.
Thou shalt love the Lord thy God with all thy heart, and with all thy stength, and thy neighbour as thy self: And the Lord will keep thee as the apple of his eye, and will deliver thee from all evil, and will replenish thee with all good; and nothing shall thy soul desire, but thou shalt be fully endued therewith, so that it be contingent to the salvation of thy soul and body.
Aphor. 6.
Whatsoever thou hast learned, frequently repeat, and six the same in thy minde: and learn much, but not many things, because a humane understanding cannot be alike capable in all things, unless it be such a one that is divinely regenerated; unto him nothing is so difficult or manifold, which he may not be able equally to attain to.
Aphor. 7.
Call upon me in the day of trouble, and I will hear thee, and thou shalt glorifie me, saith the Lord. For all Ignorance is tri∣bulation of the minde; therefore call upon the Lord in thy ignorance, and he will hear thee. And remember that thou give honour unto God, and say with the Psalmist, Not unto us, Lord, not unto us, but unto thy Name give the glory.
The second Septenary.
Aphor. 8.
Even as the Scripture testifies, that God appointeth names
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to things or persons, and also with them hath distributed certain powers and offices out of his treasures: so the Cha∣racters and Names of Stars have not any power by reason of their figure or pronunciation, but by reason of the vertue or office which God hath ordained by nature either to such a Name or Character. For there is no power either in heaven or in earth, or hell, which doth not descend from God; and with∣out his permission, they can neither give or draw forth into any action, any thing they have.
Aphor. 9.
That is the chiefest wisdom, which is from God; and next, that which is in spiritual creatures; afterwards, in cor∣poral creatures; fourthly, in Nature, and natural things. The Spirits that are apostate, and reserved to the last judgement, do follow these, after a long interval. Sixthly, the ministers of punishments in hell, and the obedient unto God. Seventh∣ly, the Pigmies do not possess the lowest place, and they who inhabit in elements, and elementary things. It is conve∣nient therefore to know and discern all differences of the wisdom of the Creator and the Creatures, that it may be certainly manifest unto us, what we ought to assume to our use of every thing, and that we may know in truth how and in what manner that may be done. For truly every creature is ordained for some profitable end to humane nature, and for the service thereof; as the holy Scriptures, Reason, and Expe∣rience, do testifie.
Aphor. 10.
God the Father Almighty, Creator of heaven and earth, and of all things visible and invisible, in the holy Scriptures proposeth himself to have an eye over us; and as a tender father which loveth his children, he teacheth us what is pro∣fitable, and what not; what we are to avoid, and what we are to embrace: then he allureth us to obedience with great
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promises of corporal and eternal benefits, and deterreth us (with threatning of punishments) from those things which are not profitable for us. Turn over therefore with thy hand, both night and day, those holy Writings, that thou mayst be happy in things present, and blessed to all eternity. Do this, and thou shalt live, which the holy Books have taught thee.
Aphor. 11.
A number of Four is Pythagorical, and the first Quadrate; therefore here let us place the foundation of all wisdom, af∣ter the wisdom of God revealed in the holy Scriptures, and to the Considerations proposed in Nature.
Appoint therefore to him who solely dependeth upon God, the wisdom of every creature to serve and obey him, nolens volens, willing or unwilling. And in this, the Omni∣potency of God shineth forth. It consisteth therefore in this, that we will discern the creatures which serve us, from those that are unwilling; and that we may learn how to ac∣commodate the wisdom and offices of every creature unto our selves. This Art is not delivered, but divinely. Unto whom God will, he revealeth his secrets; but to whom he will not bestow any thing out of his treasuries, that person shall at∣tain to nothing without the will of God.
Therefore we ought truly to desire 〈 in non-Latin alphabet 〉 from God alone, which will mercifully impart these things unto us. For he who hath given us his Son, and command∣ed us to pray for his holy Spirit, How much more will he subject unto us the whole creature, and things visible and invisible? Whatsoever ye ask, ye shall receive. Beware that ye do not abuse the gifts of God, and all things shall work together unto you for your salvation. And before all things, be watchful in this, That your names be written in Heaven: this is more light, That the spirits be obedient unto you, as Christ admonisheth.
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Aphor. 12.
In the Acts of the Apostles, the Spirit saith unto Peter after the Vision, Go down, and doubt not but I have sent them, when he was sent for from Cornelius the Centurion. After this manner, in vocal words, are all disciplines delivered, by the holy Angels of God, as it appeareth out of the Monuments of the Aegyptians. And these things afterwards were vitiated and corrupted with humane opinions; and by the instigation of evil spirits, who sow tares amongst the children of diso∣bedience, as it is manifest out of St. Paul, and Hermes Tris∣megistus. There is no other manner of restoring these Arts, then by the doctrine of the holy Spirits of God; because true faith cometh by hearing. But because thou mayst be cer∣tain of the truth, and mayst not doubt whether the spirits that speak with thee, do declare things true or false, let it only depend upon thy faith in God; that thou mayst say with Paul, I know on whom I trust. If no sparrow can fall to the ground without the will of the Father which is in heaven, How much more will not God suffer thee to be deceived, O thou of little faith, if thou dependest wholly upon God, and adherest only to him?
Aphor. 13.
The Lord liveth; and all things which live, do live in him. And he is truly 〈 in non-Latin alphabet 〉, who hath given unto all things, that they be that which they are: and by his word alone, through his Son, hath produced all things out of no∣thing, which are in being. He calleth all the stars, and all the host of heaven by their names. He therefore knoweth the true strength and nature of things, the order and policy of every creature visible and invisible, to whom God hath re∣vealed the names of his creatures. It remaineth also, that he receive power from God, to extract the vertues in nature, and hidden secrets of the creature; and to produce their
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power into action, out of darkness into light. Thy scope therefore ought to be, that thou have the names of the Spi∣rits, that is, their powers and offices, and how they are sub∣jected and appointed by God to minister unto thee; even as Raphael was sent to Tobias, that he should heal his father, and deliver his son from dangers, and bring him to a wife. So Michael, the fortitude of God, governeth the people of God: Gabriel, the messenger of God, was sent to Daniel, Mary, and Zachary the father of John Baptist. And he shall be given to thee that desirest him, who will teach thee what∣soever thy soul shall desire, in the nature of things. His mi∣nistry thou shalt use with trembling and fear of thy Creator, Redeemer, and Sanctifier, that is to say, the Father, Son, and holy Ghost: and do not thou let slip any occasion of learning, and be vigilant in thy calling, and thou shalt want nothing that is necessary for thee.
Aphor. 14.
Thy soul liveth for ever, through him that hath created thee: call therefore upon the Lord thy God, and him only shalt thou serve. This thou shalt do, if thou wilt perform that end for which thou art ordained of God, and what thou owest to God and to thy neighbour. God requireth of thee a minde, that thou shouldst honour his Son, and keep the words of his Son in thy heart: if thou honour him, thou hast done the will of thy Father which is in heaven. To thy neighbour thou owest offices of humanity, and that thou draw all men that come to thee, to honour the Son. This is the Law and the Prophets. In temporal things, thou oughtest to call upon God as a father, that he would give unto thee all necessaries of this life: and thou oughtest to help thy neighbour with the gifts which God bestoweth upon thee, whether they be spiritual or corporal.
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Therefore thou shalt pray thus:
O Lord of Heaven and Earth, Creator and Maker of all things visible and invisible; I, though unworthy, by thy assistance call upon thee, through thy only begotten Son Jesus Christ our Lord, that thou wilt give unto me thy holy Spirit, to direct me in thy truth unto all good. Amen.
Because I earnestly desire perfectly to know the Arts of this life, and such things as are necessary for us, which are so over∣whelmed in darkness, and polluted with infinite humane opinions, that I of my own power can attain to no knowledge in them, unless thou teach it me: Grant me therefore one of thy spirits, who may teach me those things which thou wouldst have me to know and learn, to thy praise and glory, and the profit of our neighbour. Give me also an apt and teachable heart, that I may easily under∣stand those things which thou shalt teach me, and may hide them in my understanding, that I may bring them forth at out of thy in∣exhaustible treasures, to all necessary uses. And give me grace, that I may use such thy gifts humbly, with fear and trembling, through our Lord Jesus Christ, with thy holy Spirit. Amen.
The third Septenary.
Aphor. 15.
They are called Olympick spirits, which do inhabit in the firmament, and in the stars of the firmament: and the office of these spirits is to declare Destinies, and to administer fatal Charms, so far forth as God pleaseth to permit them: for nothing, neither evil spirit nor evil Destiny, shall be able to hurt him who hath the most High for his refuge. If there∣fore any of the Olympick spirits shall teach or declare that which his star to which he is appointed portendeth, never∣theless he can bring forth nothing into action, unless he be permitted by the Divine power. It is God alone who giveth them power to effect it. Unto God the maker of all things,
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are obedient all things celestial, sublunary, and infernal. There∣fore rest in this: Let God be thy guide in all things which thou undertakest, and all things shall attain to a happy and desired end; even as the history of the whole world testifieth, and daily experience sheweth. There is peace to the godly: there is no peace to the wicked, saith the Lord.
Aphor. 16.
There are seven different governments of the Spirits of Olym∣pus, by whom God hath appointed the whole frame and universe of this world to be governed: and their visible stars are ARA∣TRON, BETHOR, PHALEG, OCH, HAGITH, OPHIEL, PHUL, after the Olympick speech. Every one of these hath under him a mighty Militia in the firmament.
ARATRON ruleth visible Provinces XLIX.
BETHOR, XXXII.
PHALEG, XXXV.
OCH, XXVIII.
HAGITH, XXI.
OPHIEL, XIIII.
PHUL, VII.
So that there are 186 Olympick Provinces in the whole Universe, wherein the seven Governours do exercise their power: all which are elegantly set forth in Astronomy. But in this place it is to be explained, in what manner these Princes and Powers may be drawn into communication. Aratron appeareth in the first hour of Saturday, and very truly giveth answers concerning his Provinces and Provin∣cials. So likewise do the rest appear in order in their dayes and hours. Also every one of them ruleth 490 years. The beginning of their simple Anomaly, in the 60 year before the Nativity of Christ, was the beginning of the administration of Bethor; and it lasted until the year of our Lord Christ 430. To whom succeeded Phaleg, until the 920 year. Then
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began Ocb, and continued until the year 1410. and thenceforth Hagith ruleth until the year 1900.
Aphor. 17.
Magically the Princes of the seven Governours are called simply, in that time, day, and hour wherein they rule visibly or invisibly, by their Names and Offices which God hath given unto them; and by proposing their Character which they have given or confirmed.
The Governour Aratron hath in his power those things which he doth naturally, that is, after the same manner and sub∣ject as those things which in Astronomy are ascribed to the power of Saturn.
Those things which he doth of his own free will, are,
1. That he can convert any thing into a stone in a moment, either animal or plant, retaining the same object to the sight.
2. He converteth treasures into coals, and coals into treasure.
3. He giveth familiars with a definite power.
4. He teacheth Alchymy, Magick, and Physick.
5. He reconcileth the subterranean spirits to men; maketh hairy men.
6. He causeth one to be invisible.
7. The barren he maketh fruitful, and giveth long life.
[illustration]
His character.
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He hath under him 49 Kings, 42 Princes, 35 Presidents, 28 Dukes, 21 Ministers, standing before him; 14 familiars, se∣ven messengers: he commandeth 36000 legions of spirits; the number of a legion is 490.
Bether governeth those things which are ascribed to Jupi∣ter: he soon cometh being called. He that is dignified with his character, he raiseth to very great dignities, to cast open trea∣sures: he reconcileth the spirits of the Air, that they give true answers: they transport precious stones from place to place, and they make medicines to work miraculously in their effects: he giveth also the familiars of the firmament, and prolongeth life to 700 years if God will.
[illustration]
His character.
He hath under him 42 Kings, 35 Princes, 28 Dukes, 21 Counsellors, 14 Ministers, 7 Messengers, 29000 legions of Spirits.
Phalec ruleth those things which are attributed to Mars, the Prince of peace. He that hath his character, he raiseth to great honours in warlike affairs.
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[illustration]
His character.
Och governeth solar things; he giveth 600 years, with per∣fect health; he bestoweth great wisdom, giveth the most ex∣cellent Spirits, teacheth perfect Medicines: he converteth all things into most pure gold and precious stones: he giveth gold, and a purse springing with gold. He that is dignified with his Character, he maketh him to be worshipped as a Deity, by the Kings of the whole world.
[illustration]
The Character.
He hath under him 36536 Legions: he administreth all things alone: and all his spirits serve him by centuries.
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Hagith governeth Venereous things. He that is dignified with his Character, he maketh very fair, and to be adorned with all beauty. He converteth copper into gold, in a moment, and gold into copper: he giveth Spirits which do faithfully serve those to whom they are addicted.
[illustration]
His Character.
He hath 4000 Legions of Spirits, and over every thousand he ordaineth Kings for their appointed seasons.
Ophiel is the governour of such things as are attributed to Mercury: his Character is this.
[illustration]
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His Spirits are 100000 Legions: he easily giveth familiar Spi∣rits: he teacheth all Arts: and he that is dignified with his Character, he maketh him to be able in a moment to convert Quicksilver into the Philosophers stone.
[illustration]
Phul bath this character.
He changeth all metals into silver, in word and deed; go∣verneth Lunary things; healeth the dropsie: he giveth spirits of the water, who do serve men in a corporeal and visible form; and maketh men to live 300 years.
The most general Precepts of this Secret.
1. Every Governour acteth with all his Spirits, either natu∣rally, to wit, alwayes after the same manner; or otherwise of their own free-will, if God hinder them not.
2. Every Governour is able to do all things which are done naturally in a long time, out of matter before prepa∣red; and also to do them suddenly, out of matter not before prepared. As Och, the Prince of Solar things, prepareth gold in the mountains in a long time; in a less time, by the Chymical Art; and Magically, in a moment.
3. The true and divine Magician may use all the creatures of God, and offices of the Governours of the world, at his own will, for that the Governours of the world are obedi∣ent unto them, and come when they are called, and do exe∣cute
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their commands: but God is the Author thereof: as Jo∣shua caused the Sun to stand still in heaven.
They send some of their Spirits to the mean Magicians, which do obey them only in some determinate business: but they hear not the false Magicians, but expose them to the deceits of the devils, and cast them into divers dangers, by the command of God; as the Prophet Jeremiah testifi∣eth, in his eighth Chapter, concerning the Jews.
4. In all the elements there are the seven Governours with their hosts, who do move with the equal motion of the firmament; and the inferiours do alwayes depend upon the superiours, as it is taught in Philosophy.
5. A man that is a true Magician, is brought forth a Magi∣cian from his mothers womb: others, who do give them∣selves to this office, are unhappy. This is that which John the Baptist speaketh of: No man can do any thing of himself, except it be given him from above.
6. Every Character given from a Spirit, for what cause soever, hath his efficacy in this business, for which it is given, in the time prefixed: But it is to be used the same day and Planetary hour wherein it is given.
7. God liveth, and thy soul liveth: keep thy Covenant, and thou hast whatsoever the Spirit shall reveal unto thee in God, because all things shall be done which the Spirit promi∣seth unto thee.
Aphor. 18.
There are other names of the Olympick spirits delivered by others; but they only are effectual, which are delivered to any one, by the Spirit the revealer, visible or invisible: and they are delivered to every one as they are predestinated: therefore they are called Constellations; and they seldom have any efficacy above 40 years. Therefore it is most safe for the young practisers of Art, that they work by the offices of the Spirits alone, without their names; and if they are pre-ordained to attain the Art of Magick, the other parts of the Art will offer themselves unto them of their own accord.
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Pray therefore for a constant faith, and God will bring to pass all things in due season.
Aphor. 19.
Olympus and the inhabitants thereof, do of their own ac∣cord offer themselves to men in the forms of Spirits; and are ready to perform their Offices for them, whether they will or not: by how much the rather will they attend you, if they are desired? But there do appear also evil Spirits, and destroyers, which is caused by the envy and malice of the devil; and because men do allure and draw them unto themselves with their sins, as a punishment due to sinners. Whosoever therefore desireth familiarly to have a conversation with Spirits, let him keep himself from all enormious sins, and diligently pray to the most High to be his keeper; and he shall break through all the snares and impediments of the devil: and let him apply himself to the service of God, and he will give him an increase in wisdom.
Aphor. 20.
All things are possible to them that believe them, and are willing to receive them; but to the incredulous and unwil∣ling, all things are unpossible: there is no greater hinderance then a wavering minde, levity, unconstancy, foolish babling, drunkenness, lusts, and disobedience to the word of God. A Magician therefore ought to be a man that is godly, honest, con∣stant in his words and deeds, having a firm faith towards God, prudent, and covetous of nothing but of wisdom about divine things.
Aphor. 21.
When you would call any of the Olympick Spirits, observe the rising of the Sun that day, and of what nature the Spirit is which you desire; and saying the prayer following, your de∣sires shall be perfected.
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Omnipotent and eternal God, who hast ordained the whole crea∣tion for thy praise and glory, and for the salvation of man, I be∣seech thee that thou wouldst send thy Spirit N. N. of the solar or∣der, who shall inform and teach me those things which I shall ask of him; or, that he may bring me medicine against the dropsie, &c. Nevertheless not my will be done, but thine, through Jesus Christ thy only begotten Son, our Lord, Amen.
But thou shalt not detain the Spirit above a full hour, unless he be familiarly addicted unto thee.
Forasmuch as thou camest in peace, and quietly, and hast an∣swered unto my petitions; I give thanks unto God, in whose Name thou camest: and now thou mayst depart in peace unto thy orders; and return to me again when I shall call thee by thy name, or by thy order, or by thy office, which is granted from the Creator, Amen.
Ecclesiast. Chap. 5. Be not rash with thy mouth, neither let thy heart be hasty to utter any thing before God; for God is in Heaven, and thou in earth: Therefore let thy words be few; for a dream cometh through the multitude of business.
The third Septenary.
Aphor. 22.
We call that a secret, which no man can attain unto by hu∣mane industry without revelation; which Science lieth ob∣scured, hidden by God in the creature; which nevertheless he doth permit to be revealed by Spirits, to a due use of the thing it self. And these secrets are either concerning things divine, natural or humane. But thou mayst examine a few, and the most select, which thou wilt commend with many more.
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Aphor. 23.
Make the beginning of the nature of the secret, either by a Spirit in the form of a person, or by vertues separate, either in humane Organs, or by what manner soever the same may be effected; and this being known, require of a Spirit which knoweth that art, that he would briefly declare unto thee whatsoever that secret is: and pray unto God, that he would inspire thee with his grace, whereby thou maist bring the se∣cret to the end thou desirest, for the praise and glory of God, and the profit of thy neighbour.
Aphor. 24. The greatest secrets are in number seven.
1. The first is the curing of all diseases in the space of seven dayes, either by characters, or by natural things, or by the superior Spirits with the divine assistance.
2. The second is, to be able to prolong life to whatsoever age we please: I say, a corporal and natural life.
3. The third is, to have the obedience of the creatures in the elements which are in the forms of personal Spirits; also of Pigmies, * Sagani, Nymphes, Dryades, and Spirits of the Woods.
4. The fourth is, to be able to discourse with knowledge and understanding of all things visible and invisible, and to un∣derstand the power of everything, and to what it belongeth.
5. The fifth is, that a man be able to govern himself accor∣ding to that end for which God hath appointed him.
6. The sixth is, to know God, and Christ, and his holy Spi∣rit: this is the perfection of the Microcosmus.
7. The seventh, to be regenerate, as Henochius the King of the inferiour world.
These seven secrets a man of an honest and constant minde may learn of the Spirits, without any offence unto God.
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The mean Secrets are likewise seven in number.
1. The first is, transmutation of Metals, which is vul∣garly called Alchymy; which certainly is given to very few, and not but of special grace.
2. The second is, the curing of diseases with Metals, either by the magnetick vertues of precious stones, or by the use of the Philosophers stone, and the like.
3. The third is, to be able to perform Astronomical and Mathematical miracles, such as are Hydraulick-engines, to administer business by the influence of Heaven, and things which are of like sort.
4. The fourth is, to perform the works of natural Magick, of what sort soever they be.
5. The fifth is, to know all Physical secrets.
6. The sixth is, to know the foundation of all Arts which are exercised with the hands and offices of the body.
7. The seventh is, to know the foundation of all Arts which are exercised by the angelical nature of man.
The lesser secrets are seven.
1. The first is, to do a thing diligently, and to gather to∣gether much mony.
2. The second is, to ascend from a mean state to dignities and honours, and to establish a newer family, which may be illustrious and do great things.
3. The third is, to excel in military affairs, and happily to atchieve to great things, and to be an head of the head of Kings and Princes.
4. To be a good house-keeper both in the Country and City.
5. The fifth is, to be an industrious and fortunate Mer∣chant.
6. To be a Philosopher, Mathematician, and Physitian, according to Aristotle, Plato, Ptolomy, Euclides, Hippocrates and Galen.
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7. To be a Divine according to the Bible and Schooles. which all writers of divinity both old and new have taught.
Aphor. 25.
We have already declared what a secret is, the kindes and species thereof: it remaineth now to shew how we may at∣tain to know those things which we desire.
The true and onely way to all secrets, is to have recourse unto God the Author of all good; and as Christ teacheth,
In the first place seek ye the kingdom of God and his righteous∣ness, and all these things shall be added unto you.
2 Also see that your hearts be not burthened with surfeting and drunkenness, and the cares of this life.
3. Also commit your cares unto the Lord, and he will do it.
4. Also I the Lord thy God do teach thee, what things are profitable for thee, and do guide thee in the way wherein thou walk∣est.
5. And I will give thee understanding, and will teach thee in the way wherein thou shalt go, and I will guide thee with my eye.
6. Also if you which are evil, know how to give good things to your children, how much more shall your Father which is in heaven give his holy Spirit to them that ask him?
If you will do the will of my Father which is in heaven, ye are truely my disciples, and we will come unto you, and make our abode with you.
If you draw these seven places of Scripture from the letter unto the Spirit, or into action, thou canst not erre, but shalt attain to the desired bound; thou shalt not erre from the mark, and God himself by his holy Spirit will teach thee true and profitable things: he will give also his ministring Angels unto thee, to be thy companions, helpers and teach∣ers of all the secrets of the world, and he will command e∣very creature to be obedient unto thee, so that cheerfully rejoycing thou maist say with the Apostles, That the Spirits are obedient unto thee; so that at length thou shalt be cer∣tain of the greatest thing of all, That thy name is written in Heaven.
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Aphor. 26.
There is another way which is more common, that se∣crets may be revealed unto thee also, when thou art unwit∣ting thereof; either by God, or by Spirits which have secrets in their power; or by dreams, or by strong imaginations and impressions, or by the constellation of a nativity by ce∣lestial knowledge. After this manner are made heroick men, such as there are very many, and all learned men in the world, Plato, Aristotle, Hippocrates, Galen, Euclide, Archi∣medes, Hermes Trismegistus the father of secrets, with The∣ophrastus Paracelsus; all which men had in themselves all the vertues of secrets. Hitherto also are referred, Homer, He∣siod, Orpheus, Pythagoras; but these had not such gifts of se∣crets as the former. To this are referred, the Nymphes, and sons of Melusina, and Gods of the Gentiles, Achilles, Aeneas, Hercules: also Cyrus, Alexander the great, Julius Cae∣sar, Lucullus, Sylla, Marius
It is a Canon, That every one know his own Angel, and that he obey him according to the Word of God: and let him beware of the snares of the evil Angel, lest he be in∣volved in the calamities of Brute and Marcus Antonius. To this refer the book of Jovianus Pontanus of Fortune, and his Eutiches.
The third way is, diligent and hard labor, without which no great thing can be obtained from the divine Deity wor∣thy admiration, as it is said,
Tu nihil invita dices faciésve Minerva.
Nothing canst thou do or say against Minerva's will.
We do detest all evil Magicians, who make themselves as∣sociates with the devils with their unlawful superstitions, and do obtain and effect some things which God permitteth to be done, instead of the punishment of the devils. So also they do other evil acts, the devil being the author, as the Scri∣ptures
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testifie of Judas. To these are referred all idolaters of old, and of our age, and abusers of Fortune, such as the hea∣thens are full of. And to these do appertain all Charontick evocation of Spirits, as the work of Saul with the woman, and Lucanus prophesie of the deceased souldier, concerning the event of the Pharsalian war, and the like.
Aphor. 27.
Make a Circle with a center A, which is B. C. D. E. At the East let there be B. C. a square. At the North, C. D. At the west, D. E. And at the South E. D. Divide the several quadrants into seven parts, that there may be in the whole 28 parts: and let them be again divided into four parts, that there may be 112 parts of the Circle: and so many are the true secrets to be revealed. And this Circle in this maner di∣vided, is the seal of the secrets of the world, which they draw from the onely center A, that is, from the invisible God, un∣to the whole creature. The Prince of the Oriental secrets is resident in the middle, and hath three Nobles on either side, every one whereof hath four under him, and the Prince himself hath four appertaining unto him. And in this man∣ner the other princes and nobles have their quadrants of secrets, with their four secrets. But the Oriental secret is the study of all wisdome; The West of strength; The South, of tillage; The North, of more rigid life: So that the Eastern secrets are commended to be the best; the Meridian to be mean; and the East and North to be lesser. The use of this seal of secrets is, that thereby thou maist know whence the Spirits or Angels are produced, which may teach the secrets delivered unto them from God. But they have names taken from their offices and powers according to the gift which God hath severally distributed to every one of them. One hath the power of the sword; another, of the pestilence; and another, of inflicting famine upon the people as it is ordained by God. Some are destroyers of Cities, as those two were, who were sent to overthrow Sodom and Gomorrha and the places adjacent, examples whereof the
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holy Scripture witnesseth. Some are the watch-men over Kingdoms; others, the keepers of private persons; and from thence, any one may easily form their names in his own language: so that he which will, may ask a physical Angel, mathematical, or philosophical, or an Angel of civil wisdom, or of supernatural or natural wisdome, or for any thing what∣soever; and let him ask seriously, with a great desire of his mind, and with faith and constancy; and without doubt, that which he asketh he shall receive from the Father and God of all Spirits. This faith surmounteth all seals, and bringeth them into subjection to the will of man. The Cha∣racteristical maner of calling Angels succeedeth this faith, which dependeth onely on divine revelation; But without the said faith preceding it, it lieth in obscurity. Nevertheless, if any one will use them for a memorial, and no otherwise, and as a thing simply created by God to this purpose, to which such a spirituall power or essence is bound; he may use them without any offence unto God. But let him beware, lest that he fall into idolatry, and the snares of the devil, who with his cunning sorceries, easily deceiveth the unwary. And he is not taken but onely by the singer of God, and is appointed to the service of man; so that they unwillingly serve the godly; but not without temptations and tribula∣tions, because the commandment hath it, That he shall bruise the heel of Christ, the seed of the woman. We are there∣fore to exercise our selves about spiritual things, with fear and trembling, and with great reverence towards God, and to be conversant in spiritual essences with gravity and justice. And he which medleth with such things, let him beware of all levity, pride, covetousness, vanity, envy and ungodliness, unless he will miserably perish.
Aphor. 21.
Because all good is from God, who is onely good, those things which we would obtain of him, we ought to seek them by prayer in Spirit and Truth, and a simple heart. The conclu∣sion of the secret of secrets is, That every one exercise him∣self
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in prayer, for those things which he desires, and he shall not suffer a repulse. Let not any one despise prayer; for by whom God is prayed unto, to him he both can and will give. Now let us acknowledge him the Author, from whom let us humbly seek for our desires. A merciful and good Father, loveth the sons of desires, as Daniel; and sooner heareth us, then we are able to overcome the hardness of our hearts to pray. But he will not that we give holy things to dogs, nor despise and contemn the gifts of his treasury. Therefore diligently and often read over and over the first Septenary of secrets, and guide and direct thy life and all thy thoughts according to those precepts; and all things shall yield to the desires of thy minde in the Lord, to whom thou trustest.
The fifth Septenary.
Aphor. 29.
As our study of Magick proceedeth in order from general Rules premised, let us now come to a particular explicati∣on thereof. Spirits either are divine ministers of the word, and of the Church, and the members thereof; or else they are servient to the Creatures in corporal things, partly for the salvation of the soul and body, and partly for its destruction. And there is nothing done, whether good or evil without a certain and determinate order and government. He that seeketh after a good end, let him follow it; and he that de∣sires an evil end, pursue that also, and that earnestly, from divine punishment, and turning away from the divine will. Therefore let every one compare his ends with the word of God, and as a touchstone that will judge between good and evil; and let him propose unto himself what is to be avoided, and what is to be sought after; and that which he consti∣tuteth and determineth to himself, let him follow diligent∣ly, not procrastinating or delaying, until he attain to his ap∣pointed bound.
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Aphor. 30.
They which desire riches, glory of this world, Magistracy, honours, dignities, tyrannies, (and that magically) if they en∣deavour diligently after them, they shall obtain them, every one according to his destiny, industry, and magical Sciences, as the History of Melesina witnesseth, and the Magicians thereof, who ordained, That none of the Italian nation should for ever obtain the Rule or Kingdome of Naples; and brought it to pass, that he who reigned in his age, to be thrown down from his seat: so great is the power of the guardian or tutelar Angels of the Kingdoms of the world.
Aphor. 31.
Call the Prince of the Kingdom, and lay a command upon him, and command what thou wilt, and it shall be done, if that Prince be not again absolved from his obedience by a succeed∣ing Magician. Therefore the Kingdom of Naples may be again restored to the Italians, if any Magician shall call him who in∣stituted this order, and compel him to recall his deed; he may be compelled also, to restore the secret power taken from the treasury of Magick; A Book, a Gemme, and magical Horn. which being had, any one may easily, if he will, make himself the Monarch of the world. But Judaeus chused rather to live among Gods, until the judgement, before the transitory good of this world; and his heart is so blinde, that he under∣standeth nothing of the God of heaven and earth, or think∣eth more, but enjoyeth the delights of things immortal, to his own eternal destruction. And he may be easier called up, then the Angel of Plotinus in the Temple of Isis.
Aphor. 32.
In like maner also, the Romans were taught by the Sibyls books; and by that means made themselves the Lords of the world, as Histories witness. But the Lords of the Prince of a Kingdom do bestow the lesser Magistracies. He there∣fore that desireth to have a lesser office, or dignity, let him
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magically call a Noble of the Prince, and his desire shall be fulfilled.
Aphor. 33.
But he who coveteth contemptible dignities, as riches a∣lone, let him call the Prince of riches, or one of his Lords, and he shall obtain his desire in that kinde, whereby he would grow rich, either in earthly goods, or merchandize, or with the gifts of Princes, or by the study of metals, or Chy∣mistry: as he produceth any president of growing rich by these meanes, he shall obtain his desire therein.
Aphor. 34.
All manner of evocation is of the same kinde and form, and this way was familiar of old time to the Sibyls and chief Priests. This in our time, through ignorance and impiety, is totally lost; and that which remaineth, is depraved with in∣finite lyes and superstitions.
Aphor. 35.
The humane understanding is the onely effecter of all wonderfull works, so that it be joyned to any Spirit; and being joyned, she produceth what she will. Therefore we are carefull to proceed in Magick, lest that Syrens and other monsters deceive us, which likewise do desire the society of the humane soul. Let the Magician carefully hide himself alwaies under the wings of the most High, lest he offer himself to be devoured of the roaring Lion: for they who desire earth∣ly things, do very hardly escape the snares of the devil.
The sixth Septenary.
Aphor. 36.
Care is to be taken, that experiments be not mixed with experiments; but that every one be onely simple and several: for God and Nature have ordained all things to a certain and
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appointed end: so that for examples sake, they who perform cures with the most simple herbs and roots, do cure the most happily of all. And in this manner, in Constellations, Words and Characters, Stones, and such like, do lie hid the greatest influences or vertues in deed, which are in stead of a miracle.
So also are words, which being pronounced, do forthwith cause creatures both visible and invisible to yeild obedience, aswell creatures of this our world, as of the warry, aery, sub∣terranean, and Olympick, supercelestial and infernal, and al∣so the divine.
Therefore simplicity is chiefly to be studied, and the know∣ledge of such simples is to be sought for from God; otherwise by no other meanes or experience they can be found out.
Aphor. 37.
And let all lots have their place decently: Order, Reason and Means, are the three things which do easily render all learning aswell of the visible as invisible creatures. This is the course of Order, That some creatures are creatures of the light; others, of darkness: these are subject to vanity, because they run headlong in•o darkness, and inthrall themselves in eternal punishments for their rebellion. Their Kingdome is partly very beautiful in transitory and corruptible things on the one part, because it cannot consist without some vertue and great gifts of God; and partly most filthy and horrid to be spoken of, be∣cause it aboundeth with all wickedness and sin, idolatry, con∣tempt of God, blasphemies against the true God and his works, worshipping of devils, disobedience towards Magistrates, sedi∣tions, homicides, robberies, tyranny, adulteries, wicked lusts, rapes, thefts, lyes, perjuries, pride, and a covetous desire of rule; in this mixture consisteth the kingdome of darkness: but the creatures of the light, are filled with eternal truth, and with the grace of God, and are Lords of the whole world, and do reign over the Lords of darkness, as the members of Christ. Between these and the other, there is a continual war, untill God shall put an end to their strife, by his last judgment.
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Aphor. 38.
Therefore Magick is twofold in its first division; the one is of God, which he bestoweth on the creatures of light; the other also is of God, but it is the gift which he giveth unto the crea∣tures of darkness: and this is also two-fold: the one is to a good end, as when the Princes of darkness are compelled to do good unto the creatures, God enforcing them; the other is for an evil end, when God permitteth such to punish evil persons, that magically they are deceived to destruction; or, also he commandeth such to be cast out into destruction.
The second division of Magick is, that it bringeth to pass some works with visible instruments, through visible things; and it effecteth other works with invisible instruments by invisible things; and it acteth other things, aswel with mix∣ed means, as instruments and effects.
The third division is, There are some things which are brought to pass by invocation of God alone: this is partly Prophetical, and Philosophical, and partly as it were The∣ophrastical.
Other things there are, which by reason of the ignorance of the true God, are done with the Princes of Spirits, that his desires may be fulfilled; such is the work of the Mercurialists.
The fourth division is, That some exercise their Magick with the good Angels in stead of God, as it were descending down from the most high God: such was the Magick of Baalim▪
Another Magick is, that which exerciseth their actions with the chief of the evil Spirits; such were they who wrought by the minor Gods of the heathens.
The fifth division is, That some do act with Spirits openly, and face to face; which is given to few: others do work by dreams and other signes; which the ancients took from their auguries and sacrifices.
The sixth division is, That some work by immortal creatures, others by mortal creatures, as Nymphs, Satyrs, and such like inhabitants of other elements, Pigmies, &c.
The seventh division is, That the Spirits do serve some of
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their own accord, without art; others they will scarce attend, being called by art.
Among these species of Magick, that is the most excel∣lent of all, which dependeth upon God alone. The second, Them whom the Spirits do serve faithfully of their own ac∣cord. The third is, that which is the property of Christians, which dependeth on the power of Christ which he hath in heaven and earth.
Aphor. 39. There is a seven-fold preparation to learn the Magick Art.
The first is, to meditate day and night how to attain to the true knowledge of God, both by his word revealed from the foundation of the world; as also by the seal of the cre∣ation, and of the creatures; and by the wonderful effects which the visible and invisible creatures of God do shew forth.
Secondly, it is requisite, that a man descend down into him∣self, and chiefly study to know himself; what mortal part he hath in him, and what immortal; and what part is proper to himself, and what diverse.
Thirdly, That he learn by the immortal part of himself, to worship, love and fear the eternal God, and to adore him in Spirit and Truth; and with his mortal part, to do those things which he knoweth to be acceptable to God, and pro∣fitable to his neighbours.
These are the three first and chiefest precepts of Magick, wherewith let every one prepare himself that covets to ob∣tain true Magick or divine wisdome, that he may be accounted worthy thereof, and one to whom the Angelical creatures willingly do service, not occultly onely, but also manifestly, and as it were face to face.
Fourthly, Whereas every man is vigilant to see to what kinde of life he shall be called from his mothers womb, that every one may know whether he be born to Magick, and to what species thereof; which every one may perceive easily that
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readeth these things, and by experience may have success therein; for such things and such gifts are not given but onely to the low and humble.
In the fifth place we are to take care, that we under∣stand when the Spirits are assisting us, in undertaking the greatest business; and he that understands this, it is mani∣fest, that he shall be made a Magician of the ordination of God; that is, such a person who useth the ministery of the Spirits to bring excellent things to pass. Here, as for the most part, they sin either through negligence, ignorance, or con∣tempt, or by too much superstition; they offend also by in∣gratitude towards God, whereby many famous men have af∣terwards drawn upon themselves destruction: they sin also by rashness and obstinacy; and also when they do not use their gifts for that honour of God which is required, and do prefer 〈 in non-Latin alphabet 〉.
Sixthly, The Magician had need of faith and taciturnity, especially, that he disclose no secret which the Spirit hath for∣bid him, as he commanded Daniel to seal some things, that is, not to declare them in publick; so as it was not lawfull for Paul to speak openly of all things which he saw in a vision. No man will believe how much is contained in this one precept.
Seventhly, In him that would be a Magician, there is requi∣red the greatest justice, that he undertake nothing that is un∣godly, wicked or unjust, nor to let it once come in his minde; and so he shall be divinely defended from all evil.
Aphor. 40.
When the Magician determineth with himself to do any incorporeal thing, either with any exteriour or interiour sense, then let him govern himself according to these seven subse∣quent laws, to accomplish his Magical end.
The first Law is this, That he know that such a Spirit is ordained unto him from God; and let him meditate that God is the beholder of all his thoughts and actions; therefore let him direct all the course of his life according to the rule prescribed in the word of God.
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Secondly, Alwaies pray with David, Take not thy holy Spirit from me; and strengthen me with thy free Spirit; and lead us not into temptation, but deliver us from evil: I beseech thee, O heavenly Father, do not give power unto any lying Spirit, as thou didst over Ahab that he perished; but keep me in thy truth. Amen.
Thirdly, Let him accustome himself to try the Spirits, as the Scripture admonisheth; for grapes cannot be gathered of thorns: let us try all things, and hold fast that which is good and laudable, that we may avoid every thing that is re∣pugnant to the divine power.
The fourth is, To be remote and clear from all manner of superstition; for this is superstition, to attribute divinity in this place to things, wherein there is nothing at all divine; or to chuse or frame to our selves, to worship God with some kinde of worship which he hath not commanded: such are the Magical ceremonies of Satan, whereby he impudently offereth himself to be worshipped as God.
The fifth thing to be eschewed, is all worship of Idols, which bindeth any divine power to idols or other things of their own proper motion, where they are not placed by the Cre∣ator, or by the order of Nature: which things many false and wicked Magicians faign.
Sixthly, All the deceitful imitations and affections of the devil are also to be avoided, whereby he imitateth the power of the creation and of the Creator, that he may so produce things with a word, that they may not be what they are. Which belongeth onely to the omnipotency of God, and is not communicable to the creature.
Seventhly, Let us cleave fast to the gifts of God, and of his holy Spirit, that we may know them, and diligently embrace them with our whole heart, and all our strength.
Aphor. 41.
We come now to the nine last Aphorismes of this whole Tome; wherewith we will, the divine mercy assisting us, conclude this whole Magical Isagoge.
Therefore in the first place it is to be observed, what we understand by Magician in this work.
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Him then we count to be a Magician, to whom by the grace of God, the spiritual essences do serve to manifest the knowledge of the whole universe, and of the secrets of Nature contained therein, whether they are visible or invisible. This description of a Magician plainly appeareth, and is universal.
An evil Magician is he, whom by the divine permission the evil Spirits do serve, to his temporal and eternal destruction and perdition, to deceive men, and draw them away from God; such was Simon Magus, of whom mention is made in the Acts of the Apostles, and in Clemens; whom St. Peter commanded to be thrown down upon the earth, when as he had commanded himself, as it were a God, to be raised up into the air by the unclean Spirits.
Unto this order are also to be referred all those who are noted in the two Tables of the Law; and are set forth with their evil deeds.
The subdivisions and species of both kindes of Magick, we will note in the Tomes following. In this place it shall suf∣fice, that we distinguish the Sciences, which is good, and which is evil: Whereas man sought to obtain them both at first, to his own ruine and destruction, as Moses and Hermes do demonstrate.
Aphor. 42.
Secondly, we are to know, That a Magician is a person predestinated to this work from his mothers wombe; nei∣ther let him assume any such great things to himself, unless he be called divinely by grace hereunto, for some good end; to a bad end is, that the Scripture might be fulfilled, It must be that offences will come; but wo be to that man through whom they come. Therefore, as we have before oftentimes admonished, With fear and trembling we must live in this world.
Notwithstanding I will not deny, but that some men may with study and diligence obtain some species of both kindes of Magick, if it may be admitted. But he shall never aspire to the highest kindes thereof; yet if he covet to assail them, he shall doubtless offend both in soul
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and body, Such are they, who by the operations of false Magicians, are sometimes carried to Mount Horeb, or in some wilderness, or desarts; or they are maimed in some member, or are simply torn in pieces, or are deprived of their under∣standing; even as many such things happen by the use thereof where men are forsaken by God, and delivered to the power of Satan.
The seventh Septenary.
Aphor. 43.
The Lord liveth, and the works of God do live in him by his appointment, whereby he willeth them to be; for he will have them to use their liberty in obedience to his commands, or disobedience thereof. To the obedient, he hath proposed their rewards; to the disobedient he hath propounded their deserved punishment. Therefore these Spirits of their free-will, through their pride and contempt of the Son of God, have revolted from God their Creator, and are reserved unto the day of wrath; and there is left in them a very great power in the creation; but notwithstanding it is limited, and they are confined to their bounds with the bridle of God. Therefore the Magician of God, which signifies a wise man of God, or one informed of God, is led forth by the hand of God unto all everlasting good, both mean things, and also the chiefest cor∣poral things.
Great is the power of Satan, by reason of the great sins of men. Therefore also the Magicians of Satan do perform great things, and greater then any man would believe: although they do subsist in their own limits, nevertheless they are above all humane apprehension, as to the corporal and transitory things of this life; which many ancient Histories, and daily Examples do testifie. Both kindes of Magick are different one from the other in their ends: the one leadeth to eternal good, and useth temporal things with thanksgiving; the
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other is a little sollicitous about eternal things; but wholly exerciseth himself about corporal things, that he may freely enjoy all his lusts and delights in contempt of God and his an∣ger.
Aphor. 44.
The passage from the common life of man unto a Magical life, is no other but a sleep from that life, and an awaking to this life; for those things which happen to ignorant and un∣wise men in their common life, the same things happen to the willing and knowing Magician.
The Magician understandeth when the minde doth meditate of himself; he deliberateth, reasoneth, constituteth and de∣termineth what is to be done; he observeth when his cogitati∣ons do proceed from a divine separate essence, and he proveth of what order that divine separate essence is.
But the man that is ignorant of Magick, is carried to and fro, as it were in war with his affections; he knoweth not when they issue out of his own minde, or are impressed by the assisting essence; and he knoweth not how to overthrow the counsels of his enemies by the word of God, or to keep himself from the snares and deceits of the tempter.
Aphor. 45.
The greatest precept of Magick is, to know what every man ought to receive for his use from the assisting Spirit; and what to refuse: which he may learn of the Psalmist, saying, Where∣with shall a young man cleanse his way? in keeping thy word, Oh Lord. To keep the word of God, so that the evil one snatch it not out of the heart, is the cheifest precept of wisdom. It is lawful to admit of, and exercise other suggestions which are not contrary to the glory of God, and charity towards our neighbours, not inquiring from what Spirit such suggestions proceed: But we ought to take heed, that we are not too much busied about unnecessary things, according to the admo∣nition of Christ; Martha, Martha, thou art troubled about many things; but Mary hath chosen the better part, which shall
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not be taken from her. Therefore let us alwaies have regard unto the saying of Christ, Seek ye first the kingdome of God and his righteousness, and all these things shall be added unto you. All other things, that is, all things which are due to the mor∣tal Microcosme, as food, raiment, and the necessary arts of this life.
Aphor. 46.
There is nothing so much becometh a man, as constancy in his words and deeds, and when the like rejoyceth in his like; there are none more happy then such, because the holy Angels are conversant about such, and possess the custody of them: on the contrary, men that are unconstant are lighter then nothing, and rotten leaves. We chuse the 46 Apho∣risme from these. Even as every one governeth himself, so he allureth unto himself Spirits of his nature and condition; but one very truely adviseth, that no man should carry himself beyond his own calling, lest that he draw unto himself some malignant Spirit from the uttermost parts of the earth, by whom either he shall be infatuated and deceived, or brought to final destruction. This precept appeareth most plainly: for Midas, when he would convert all things into gold, drew up such a Spirit unto himself, which was able to perform this; and being deceived by him, he had been brought to death by famine, if his foolishness had not been corrected by the mercy of God. The same thing happened to a certain woman about Fanck ford at Odera, in our times, who would scrape together and devour mony of any thing. Would that men would diligently weigh this precept, and not account the Hi∣stories of Midas, and the like, for fables; they would be much more diligent in moderating their thoughts and affections, nei∣ther would they be so perpetually vexed with the Spirits of the golden mountains of Utopia. Therefore we ought most dili∣gently to observe, that such presumptions should be cast out of the mind, by the word, while they are new; neither let them have any habit in the idle minde, that is empty of the divine word.
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Aphor. 47.
He that is faithfully conversant in his vocation, shall have also the Spirits constant companions of his desires, who will successively supply him in all things. But if he have any know∣ledge in Magick, they will not be unwilling to shew him, and familiarly to converse with him, and to serve him in those se∣veral ministeries, unto which they are addicted; the good Spirits in good things, unto salvation; the evil Spirits in every evil thing, to destruction. Examples are not wanting in the Histories of the whole World; and do daily happen in the world. Theodosius before the victory of Arbogastus, is an example of the good; Brute before he was slain, was an example of the evil Spirits, when he was persecuted of the Spirit of Caesar, and exposed to punishment, that he slew himself, who had slain his own Father, and the Father of his Country.
Aphor. 48.
All Magick is a revelation of Spirits of that kinde, of which sort the Magick is; so that the nine Muses are called, in Hesiod, the ninth Magick, as he manifestly testifies of him∣self in Theogony. In Homer, the genius of Ulysses in Psigioga∣gia. Hermes, the Spirits of the more sublime parts of the minde. God revealed himself to Moses in the bush. The three wise men who came to seek Christ at Jerusalem, the Angel of the Lord was their leader. The Angels of the Lord directed Daniel. Therefore there is nothing whereof any one may glory; For it is not unto him that willeth, nor unto him that runneth; but to whom God will have mercy, or of some other spiritual fate. From hence springeth all Magick, and thither again it will revolve, whether it be good or evil. In this manner Tages the first teacher of the Magick of the Ro∣manes, gushed out of the earth. Diana of the Ephesians shewed her worship, as if it had been sent from heaven. So also Apollo. And all the Religion of the Heathens is taken from the same Spirits; neither are the opinions of the Sad∣duces, humane inventions.
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Aphor. 49.
The conclusion therefore of this Isagoge is the same which we have above already spoken of, That even as there is one God, from whence is all good; and one sin, to wit, diso∣bedience against the will of the commanding God, from whence comes all evil; so that the fear of God is the beginning of all wisdom, and the profit of all Magick; for obedience to the will of God, followeth the fear of God; and after this, do follow the presence of God and of the holy Spirit, and the ministery of the holy Angels, and all good things out of the inexhaustible treasures of God.
But unprofitable and damnable Magick ariseth from this; where we lose the fear of God out of our hearts, and suffer sin to reign in us, there the Prince of this world, the God of this world beginneth, and setteth up his kingdom in stead of holy things, in such as he findeth profitable for his kingdom; there, even as the spider taketh the flye which falleth into his web, so Satan spreadeth abroad his nets, and taketh man with the snares of covetousness, until he sucketh him, and draw∣eth him to eternal fire: these he cherisheth and advanceth on high, that their fall may be the greater.
Courteous Reader, apply thy eyes and minde to the sacred and profane Histories, & to those things which thou seest daily to be done in the world, and thou shalt finde all things full of Magick, according to a two-fold Science, good and evil; which that they may be the better discerned, we will put here their division and subdivision, for the conclusion of these Isagoges; wherein every one may contemplate, what is to be followed, and which to be avoided, and how far it is to be laboured for by every one, to a competent end of life and living.
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Sciences
Good
Theoso∣phy
Knowledge of the Word of God, and ruling ones life ac∣cording to the word of God.
Knowledge of the government of God by Angels, which the Scripture calleth watchmen; and to understand the mystery of Angels.
Anthro∣sophy given to man
Knowledge of natural things.
Wisdome in humane things.
Evil
Cacoso∣phy
Contempt of the word of God, and to live after the will of the devil.
Ignorance of the government of God by Angels.
To contemne the custody of the Angels, and that their companions are of the devil.
Idolatry.
Atheism.
Cacodae∣mony
The knowledge of poisons in nature, and to use them.
Wisdome in all evil arts, to the destruction of mankinde, and to use them in contempt of God, and for the loss and de∣struction of men.
FINIS