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 Moreover certain divine names are to be invocated which are conformable 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 commemorate how that God hath created the fire to be an instrument to execute his justice for punishment vengeance and for the 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 Tabernacle 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 distilling 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 consecration 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 dedication of the Temple and moreover you must bless the place with the sprinkling of Holy-water and with Fumigations by commemorating 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 Golgotha by the crucifying of Christ the sanctification of the Temple of Christ of mount Tabor by the transfiguration and ascention 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 anoynting 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 sanctifying of the Tables of the ten Commandments which were delivered to Moses by God in Mount Sinai The sanctification of the Testaments of God the Old and New The sanctification of the Law and of the Prophets and Scriptures which are promulgated by the holy Ghost Moreover there is to be commemorated such divine names as are fit and convenient 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 personal consecration performed There is furthermore besides these another Rite of consecration 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
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 commemorations do agree with the Nature and Offices of the Spirit himself 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 Spirit 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 figure of a triangle or Pentagone and compel the Spirit to enter 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 Exorcisms 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 again at other times doing as before And if you shall judge that you have erred in any thing then you shall amend by adding 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 whereby 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 instrument 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 according 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 passions and do joy in the conversation of men and freely do inhabit with them and others do dwell in the Woods and Desarts and others delight in the company of divers domestique 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 Cursings Delusions Contumelies and especially by threatning them to expel them from those places where they are conversant Further if need be thou maist betake thee to use Exorcisms 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 Spirit 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 turbulent 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
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 Medicines 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 spirits 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 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 Mysteries out of his Treasures to them that call upon him and fatherly and mercifully bestoweth 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 swine Observe this Law and the eyes of thy Understanding shall be opened to understand secret things and thou shalt have whatsoever thy minde desireth to be divinely revealed 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 without 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 remainder of thy life do thou accomplish demeaning thy self peaceably 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 procrastination 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 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 tribulation 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 to things or persons and also with them hath distributed certain powers and offices out of his treasures so the Characters 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 without 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 corporal 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 Seventhly the Pigmies do not possess the lowest place and they who inhabit in elements and elementary things It is convenient 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 Experience 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 profitable and what not what we are to avoid and what we are to embrace then he allureth us to obedience with great 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
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 succession 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 whereof 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 governing stars over the aforesaid five places and the projection is to be made from the degree of the ascendant which is done by gathering together the letters falling upon Almutel which being placed in order according to their dignity 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 dignities 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 second with Jupiter a circular point The third holdeth with Saturne a semicircle a triangle either crooked round or acute The fourth with Mars a little stroke penetrating the line either square straight or oblique The fifth with Venus and Mercury a little stroke or point with a tail ascending or descending 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 themselves  Stars  Heads Lines joyned to the Heads I. ☉  II ♃   III ♄ IIII ♂ V ♀ ☿  VI ☾ 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 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 being added together from the beginning of the letters according 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 The Characters of good Spirits A simple point Round Starry Straight standing line Lying Oblique Line crooked like a bow Like waves Toothed Interfection right Inherent Adhering separate Oblique interfection simple Mixt. Manifold Per Pendicular right dexter Sinister Neuter A whole figure Broken Half A letter inhering Adhering Separate The Characters of evil Spirits A right line Crooked Reflexed A simple figure Penetrate Broken A right letter Retrograde Invers'd Flame Winde Water A mass Rain Clay A flying thing A creeping thing A serpent An eye A hand A foot A crown A crest Horns A Scepter A Sword A Scourge But the Characters which are understood by the revelation of Spirits take their vertue from thence because
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 letters or revelations with apt and fit versicles which are composed either of Geometrical figures and holy names of God according 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 especially 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 according to the manner of his numbers that also shall be lawful to be done But the holy pictures which do make the pentacles are they which every where are delivered unto us in the Prophets and sacred Writings as well of the old as of the new Testament even as the figure of the Serpent hanging on the cross and such-like whereof very many may be found out of the visions 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 taken 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 versicle 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 numbers as we have taught in our second book of Occult Philosophy where we have treated of the numbers and of the like operations 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 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 Figure 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 revolution of some kinde of name in a square Table and by drawing about it a single or double Circle and by writing therein 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 fashions which we may as we please either multiply or commix together by course among themselves to work the greater efficacie 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
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 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 adorned 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 consecration 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 depart 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 effect 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 the Apocalypse then let the first of them be placed in the beginning 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 according 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 linen and buried in the middle of the Circle and there fast stopped 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 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 outwardly to be adhibited to the invocation for the conformity of the spirits to be called It behoveth therefore that the invocant 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 expiated by daily washing himself with holy water Moreover the invocant ought to conserve himself all these dayes chaste abstinent 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 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 perfume 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 upon 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 ceremonies 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 Consecrations Then you shall open the holy Lamen and pray before the altar upon your knees as above said and then an invocation 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 spirit you shall make after this maner either in metal conformable 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 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 onely 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 agree 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 covered 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 immaculati 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 washed and fasting And on the seventh day which is the Sabbath let him being washed and fasting enter the Circle and perfume it and anoynt himself with holy anoynting oyl by annoynting 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 anoynting 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 Oracles 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 Numbers do likewise confer to receive an Oracle being duly formed 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 Tetragrammaton 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 imprecations of which prayers are to be composed as we have before 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 husband of the virgin Mary of the dream of the three Wisemen of John the Evangelist sleeping upon the brest of our Lord and whatsoever of the like kinde can be found in Religion 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 Mechtild 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 concerning this thing He that is desirous therefore to receive an Oracle let him abstain from supper and from drink and be otherwise well disposed his brain being free from turbulent vapours let him also have his bed-chamber fair and clean exorcised 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 behoveth 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 convenient time both for the quality of the Air serene clear quiet and fitting for the Spirits to assume bodies as also of the quality 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 considered let there be a Circle framed in the place elected aswel for the defence of the Invocant as for the confirmation of 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 unguents 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 convenient 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 desireth 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 him to see
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 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 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 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 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 Salvation that this which I desire I may bring to effect through thee the most holy Adonay whose kingdome endureth for ever and ever Amen 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 confessed and receive the holy Communion Let him have ready the perfume appropriated to the day wherein he would perform the work He ought also to have holy water from a Priest and a new earthen vessel with fire a Vesture and Pentacle 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 answering 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 Domine 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 garments 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 govern 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 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 Conjuration 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 before made then use the Conjurations and Exorcisms following 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 excelsus exorcizamus vos atque potenter imperamus ut appareatis statim nobis hic juxta Circulum in pulehra forma videlicet humana sine deformitate tortuositate aliqua
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 apparitions 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 Furthermore that place is better then these where some dead carkass 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 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 according 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 extranatural 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 supernatural 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 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 written to the learned and well-experienced 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 Magical Elements of Peter de Abano that those who are hitherto ignorant and have not tasted of Magical Superstitions may have them in readiness how they may exercise themselves 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 Spirits ruling in that part of time and their Presidents Seventhly The name of the head of the Signe ruling in that part of 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 altered 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 interposed 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 Circle 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 5. Sadedali 5. Methon 6. Thamur 6. Rana
the world are called Executioners of vengeance Authors of devastations and sowers of evil working and executing judgement with Asmodeus 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 robberies 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 produce shame and dishonesty revellings and gurmandizings surfetings 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 tempests earthquakes hail rain and frequently subverteth and overturneth 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 Revelation having M 〈…〉 is for their tutelar which is a Spirit causing heat in the time of noon â—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 Sâ—â—â—â—â—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 concavities 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 flashing 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 causing 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 company 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 helmet 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 called 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 Spirit 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 filthily 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 Engins 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 calleth them vessels of fury Jeremiah vessels of wrath and Ezekiel calleth them vessels of death and destruction The Negromancers do call the said Belial Châ—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 Magicians and wicked persons It is apparently manifest that the Serpent which deceived Eve was such a seducer and Satâ—â— 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 Chariot and some horses 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 receptacle 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 accuser 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 thirsty 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 communication 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 continued 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 Anthenodorus 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 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 Anthenodorus 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 finished 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 regarded 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 Magistrates 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 Castor But this being performed did the house afterwards become quiet and habitable Poll. Yes very well Castor What madness therefore possesseth them who prophane 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 amongst the Histories of Delphos that he was called Eurynomus 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 inferiour old women did sell base trumpery or Lupines which God would have to be purged with holy prayers for the salvation 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 highly 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 Vlysses I intreat thee O Vlysses 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 Mariner 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 Vnde potest tibi defluat aequo Ab Jove Neptuno sacri Custode Tarenti Negligis immeritis nocituram Post modo te natis fraudem committere fo rs Debita Jura vicesq superbae Te manent ipsum praecibus non linquar multis Teque piacula nulla resolvent Orion's rapid Comrade Notus me O'rewhelmed in th' Illyrian Sea Oh Seaman frowning not forbear to spread Vpon 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 Vrne 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 Aeneids Nunc me fluctus habent versantque 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 namque 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 Vnconquer'd Hero help me but away From these sad troubles or my body lay I' th' earth for thou canst do 't 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 intelligible essence and left to the power and command of a raging furious phansie and subject to the torment and affliction of corporal qualities
so that it being an aiery body sometimes 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 concerning 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 violent incursions in the night until by his sisters who were returned 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 certain mountain in Norway named Hechelberg environed about with the Sea that continually sent forth such lamentable voices like the yelling and howling of infernal devils insomuch 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 thereunto And he reporteth that in Lyppora neer about the Aeolian Islands there was a certain Hill from whence in the night 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 something 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 agreements to this thy Assertion for there he sets before our eyes an admirable History of one Asuitus and Asmundus which easily 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 whereupon 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 supposing 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 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 Infandoque Canem praebuit ori Non contentus equi vel canis esu Mox in me rapidos transtulit ungues Discissaque gena sustulit aurem Hinc laceri vultus horret imago Emicat inque fero vulnere sanguis Haud impune tamen monstrifer egit Nam ferro secui mox caput ejus Perfodique 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 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 improvident wits of men Basilius Magnus also testifieth the same and witnesseth that they have bodies appropriate to themselves as likewise also have the pure Angels Psellus a Necromancer 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 sometimes 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 motion and flexibility and naturally apt to receive every configuration For saith he even as the clouds do shew forth the apparition and resemblance sometimes of men and sometimes of every thing you conceive so likewise do the bodies of Spirits receive various shapes as they please by reason whereof they transform 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
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 funditque solum manesque 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 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 stupified 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 warfare 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 craftily prepareth against us and especially against simple persons whom he intangleth with vain Religions so that we cannot resist him or if we suppose our selves to be very able to withstand 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 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 Schedule inscribed with the name of St. Blaze by the power and vertue of which staff he did believe his swine were safely defended 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 certain 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 vertue or to the inscription of the name of St. Blaze and now contrary to his own law he believeth that his hogs are thereby defended from the injury of wolves inhering to me with a false superstition where when he hath been by me called again and again and hath not appeared I have taken this custody upon myself instead 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 confidence 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 contradicteth 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 seemeth 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 cannot be quenched and the root Baara described by Josephus 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 menstruous woman and when it is retained by this means it may not be gathered or plucked up without danger for present 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 also 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 Miracles as we may read in Aristotle of the Greek fire that would burn in water of which the said Author in his singular Treatise concerning this hath described very many compositions 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
may more be spoken but thou hast understood the relations of them already in the foregoing discourse From all which we may easily convince the opinions of those who deny that the Spirits 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 according 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 burdened 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 thinketh the contrary in his Book which he hath written de Divino premio 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 inquisition of their deeds Then they who shall he found righteous shall receive the reward of immortality but they whose sins and wickedness shall then be detected shall not arise again but shall be inclosed with the wicked in darkness and destined to eternal punishments Cast St. Augustine subscribeth to Lactantius in his Enchiridion saying That the time which is interposed between the death of mankinde and the last resurrection containeth the souls in secret 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 spacious 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 discourse 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 happeneth 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 contradict 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 infirmity 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 only the similitudes of the persons deceased And he proveth both these to be done by two examples which were at Mediolanus 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 certain Creditor which after the death of the father the Creditor 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 Eurologius 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 him in what manner the dark and difficult place was to be understood 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 followed 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 living 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 glorifie his unspeakable mercy that by the prayers of the living they may obtain pardon of their sins
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 obstacles 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 because 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 accomplished see the Lord of the ninth and according to his fortitude 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 signifies 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 return with an imperfect voyage And if the Moon be in her exaltation 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 retire back Questions of the tenth House IF thou wouldst know whether thou shalt have any honour 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 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 Planet 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 applyed 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 Planets 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. ל××ª×¢×‘×¨× 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 secrets 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 illustration of the glory of God and his love to Mankinde Now first of all produced out of darkness into the light against all caco-Magicians and contemners of the gifts of God for the profit and delectation of all those who do truely 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 Containing nine Tomes and seven Septenaries of APHORISMS The first is called Isagoge or A Book of the Institutions of Magick or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which in forty and nine Aphorisms 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
into subjection to the will of man The Characteristical 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 tribulations because the commandment hath it That he shall bruise the heel of Christ the seed of the woman We are therefore 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 conclusion of the secret of secrets is That every one exercise himself 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 explication 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 desires 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 constituteth and determineth to himself let him follow diligently not procrastinating or delaying until he attain to his appointed bound Aphor. 30. They which desire riches glory of this world Magistracy honours dignities tyrannies and that magically if they endeavour 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 succeeding Magician Therefore the Kingdom of Naples may be again restored to the Italians if any Magician shall call him who instituted 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 understandeth nothing of the God of heaven and earth or thinketh 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 therefore that desireth to have a lesser office or dignity let him magically call a Noble of the Prince and his desire shall be fulfilled Aphor. 33. But he who coveteth contemptible dignities as riches alone 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 Chymistry 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 infinite 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 earthly 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 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