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 â—ite 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 and profanation Now this sacred book being thus composed according to the maner 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 rite and order There is another maner of consecrating a book of spirits which is more easie and of much efficacie to produce every effect except that in opening this book the spirits do not always come visible And this way is thus Let there be made a book of spirits as we have before before set forth but in the end thereof let there be written Invocations and Bonds and 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 maner 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 ways 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 middâ—e 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 to 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 ways and in sundry manners do offer themselves unto us For they do openly speak to those that watch and do offer themselves to oursight 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 â—ight 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 days 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 days chaste abstinent and to separate himself as much as may be done from all perturbation of minde and from all maner of forraign and secular business Also he shall obserâ—e 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 days of fasting and preparation is commonly the time of a whole Lunation There is also another number observed amongst the Caballists which is fourty 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 maner of noise and not subject to any strangers sight This place must first be exercised 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
ingenitus expers partium sibiipsi simillimus bonorum omnium auriga munera non expectans optimus prudentissimus pater juris sine doctrina just itiam perdoctus natura perfectus sapiens sacrae naturae unicus inventor Thus saith Zoroaster word for word God the first incorruptible everlasting unbegotten without parts most like himself the guide of all good expecting no reward the best the wisest the father of right having learned justice without teaching perfect wise by nature the onely inventor thereof So that a Magician is no other but divinorum cultor interpres a studious observer and expounder of divine things and the Art it self is none other quam Naturalis Philosophiae absoluta consummatio then the absolute perfection of Natural Philosophy Nevertheless there is a mixture in all things of good with evil of falshood with truth of corruption with purity The good the truth the purity in every kinde may well be embraced As in the ancient worshipping of God by Sacrifice there was no man knowing God among the Elders that did for bear to worship the God of all power or condemn that kinde of Worship because the devil was so adored in the Image of Baal Dagon Astaroth Chemosh Jupiter Apollo and the like Neither did the abuse of Astrology terrifie Abraham if we believe the most ancient and religious Writers from observing the motions and natures of the heavenly bodies Neither can it dehort wise and learned men in these days from attributing those vertues influences and inclinations to the Stars and other Lights of heaven which God hath given to those his glorious creatures I must expect some calumnies and obtrectations against this from the malicious prejudiced man and the lazie affecters of Ignorance of whom this age swarms but the voice and sound of the Snake and the Goose is all one But our stomacks are not now so queazie and tender after so long time feeding upon solid Divinity nor we so umbragious and starâ—ling having been so long enlightned in Gods path that we should relapse into that childish Age in which Aristotles Metaphysicks in a Councel in France was forbid to be read But I incite the Reader to a charitable opinion hereof with a Christian Protestation of an innocent purpose therein and intreat the Reader to follow this advice of Tabaeus Qui litigant sint ambo in conspectu tuo mali rei And if there be any scandal in this enterprise of mine it is taken not given And this comfort I have in that Axiome of Trismegistus Qui pius est summe philosophatur And therefore I present it without disguise and object it to all of candor and indifferencie and of Readers of whom there be four sorts as one observes Spunges which attract all without distinguishing Hour-glasses which receive and pour out as fast Bags which retain onely the dregs of Spices and let the Wine escape and Sieves which retain the best onely Some there are of the last sort and to them I present this Occult Philosophy knowing that they may reap good thereby And they who are severe against it they shall pardon this my opinion that such their severity proceeds from Self-guilriness and give me leave to apply that of Eâ—â—odius that it is the nature of Self-wickedness to think that of others which themselves deserve And it is all the comfort which the guilty have Not to find any innocent But that amongst others this may find some acceptation is the desire of London ult. Aug. 1654. R. Turner To his special friend Mr. R. Turner on his judicious Translation of Corn Agrippa As one that just out of a Trance appears Amaz'd with stranger sights whose secret fears Are scarcely past but doubtful whether he May credit's eyes remaineth stedfastly Fix'd on those objests just like him I stand Rapt in amazement to behold that can By art come neer the gods that far excel The Angels that in those bright spheres do dwell Behold Agrippa mounting th' lofty skies Talking with gods and then anon be pries Int' earths deep cabinet as t' Mercury All kindes of Spirits willing subjects be And more then this his book supplies but we Blinde mortals no ways could be led to see That light without a taper then thou to me Must be Agrippa and an Oedipus Agrippa once again appears by thee Pull'd out o' th' ashes of Antiquity Let squint-ey'd envie pine away whilst thou Wear'st crowns of Praise on thy deserving brew I. P. B. Cantabrigiae To his ingenious friend Mr. Turner upon his Translation THrice-noble Soul renown'd Epitome Of Learning and Occult Philosophie That unknown Geomancie dost impart With profound Secrets of that abstruse Art T' expound Natural Magick is thy task Not hell-born Necromancie to unmask Exposing Mysteries to publike view That heretofore were known to very few Thou dost not keep thy Knowledge to thy self As base-covetous Misers do their pelf Whose numerous bags of rust-eaten gold Profits none till themselves are laid in mold But studious of Publike good dost make All of th' fruits of thy labours to partake Therefore if some captious Critick blame Thy Writings surely then his judgement 's lame Art hath no hater but an empty pate Which can far better carp then imitate Nay Zoilus or Momus will not dare Blame thy Translation without compare Excellent So that if an bundred tongues Dame Nature had bestow'd and brazes lungs Yet rightly to chuccinate thy praises I should want strength as well as polite phrases But if the gods will grant what I do crave Then Enoch's Translation shalt thou have W. P. S. John's Cambr. To his friend the Author on this his Translation WHat not a Sibyl or Cassandra left Apollo ceas'd Has sharp-fang'd Time bereft Us of the Oracles Is Dodan's grove Cut down Does ne'er a word proceed from Jove Into the ears of mortals that inherit Tiresias soul or the great Calcha's spirit What is become o' th' Augurs that foretold Nature's intents Are th' Magi dead that could Tell what was done in every sphere Shall we Not know what 's done in the remot'st Country Without great travel Can't we belowe descry The minde o' th' gods above All 's done by thee Agrippa all their Arts lie couch'd in thee Th' Art that before in divers heads did lie Is now collect int' one Monopoly But all 's in vain we lack'd an Oedipus Who should interpret's meaning unto us This thou effect'st with such dexâ—erity Adding perhaps what th' Author ne'er did see That we may say Thou dost the Art renew To thee the greater half of th' praise is due J. B. Cantabrigiae To the Author on his Translation of Cornelius Agrippa PAllas of Learning th' art if Goddess nam'd Which Prototype thy knowledge hath explain'd Which Nature also striving to combine Science and Learning in this Form of thine To us not darkly but doth clearly shew Knowledge of Mysteries as the shrine in you By thy permission 't is we have access Into Geomancy
which yet unless Thou hadst unmask'd a mystery 't had lain A task too hard for mortals to explain Which since then hast from the Lethaean floods Preserv'd we 'll consecrate the Lethaean buds To thee Phoebus dismissed thine shall be The Oracle so which all men shall flee In time of danger thy predictions shall To whatsoever thou command'st inthral Our willing hearts yea thou shalt be Sole Prophet we obedient to thee J. R. To the Author on his Translation of Cornelius Agrippa DOth Phoebus cease to answer tâ— our demands Or will he not accept 〈◊〉 mortals hands A sad Bidental And is Sibyls cave Inhabitable Or may Tiresias have No successor nor rival How shall we Then Oedipus to th' world direct If he Do Incest adde to Parricide th' are dumb That could predict what things should surely come And they are silent that knew when t' apply T' our body Politick Purge and Pâ—leâ—â—toâ—â—y How will hold thieves our treasures rob who shall Lost goods regain or by his Charme recal The â—eceut Th' Art 〈◊〉 by thee repriv'd In thee the Magi seem to be reviâ—'d Phoebus is not brain-sick Joves davis not dead Th' Oracles not ceas'd Agrippa's had Like the Arabian birds self builded nest Which first her Urâ— proves theâ— her quickning resâ— Hath thee produc'd more thâ—â— his equal suâ—e Else had this Art as yet remain'd obserue A miracle to vulgars will knâ—wâ— to naâ—â— Scarce read by deepest apprehension Then I 'll conclude Since thou dost him explain That th' younger brother hath the better brain John Tomlinson of St. John's in Cambridge To his good friend the Author on his Translation of Occult Philosophy and Geomancie MOst noble undertaking as if Art And Prudence should a bargain make t' impart Refulgent lustres you send forth a ray Which noblest Patrons never could display Well may Diana love you and inspire Your noblest Genius with coelestial fire Whose sparkling Fancie with more power can quell And sooner conquer then a Magick Spell The Author thought not when he pen'd the Book To be surmounted by a higher look Or be o'ertopt b' a more triumphant strein Which should exalt his then-most pleasant vein But seeing that a later progeny Hath snatch'd his honour from obscurity Both shall revive and make Spectators know The best deservers of the Lawrel'bow Nature and Are here strive the victory To get and though to yeeld he doth deny Th' hast got the start though he triumph in praise Yet may his Ivie wait upon your Bays M. S. Cantabrigiae To the Author on this his ingenious Translation of Cornelius Agrippa WHat is 't I view Agrippa made to wear An English habit Sure 't is something vare Or are his Romane garments by thy Wit Translated to an English garb so fit T' illustrate him for that thou hast we see Enlightned his obscure Philosophie And that which did so intricate remain Thou hast expos'd to ev'ry vulgar brain If then thy beams through such dark works shine clear How splendent will they in thine own appear Then go thou on brave soul to spread such rays Of Learning through the world may speak thy praise And fear no Criticks for thou by a Spell Canst force their tongues within their teeth to dwell Jo. Tabor of St. John's in Cambridge Henry Cornelius Agrippa of Geomancy GEOMANCY is an Art of Divination wherby the judgement may be rendred by lot or destiny to every question of every thing whatsoever but the Art hereof consisteth especially in certain points whereof certain figures are deducted according to the reason or rule of equality or inequality likenesse or unlikenesse which Figures are also reduced to the Coelestiall Figures assuming their natures and proprieties according to the course and forms of the Signes and Planets notwithstanding this in the first place we are to consider that whereas this kinde of Art can declare or shew forth nothing of verity unless it shall be radicall in some sublime vertue and this the Authours of this Science have demonstrated to be two-fold the one whereof consists in Religion and Ceremonies and therefore they will have the Projectings of the points of this Art to bee made with signes in the Earth wherefore this Art is appropriated to this Element of Earth even as Pyromancy to the fire and Hydromancy to the Element of Water Then whereas they judged the hand of the Projector or Worker to be most powerfully moved and directed to the terrestriall spirits and therefore they first used certaine holy incantations and deprecations with other rites and observations provoking and alluring spirits of this nature hereunto Another power there is that doth direct and rule this Lot or Fortune which is in the very soule it selfe of the Projector when he is carried to this work with some great egresse of his owne desire for this Art hath a naturall obedience to the soule it selfe and of necessity â—iath efficacy and is moved to that which the soule it self desires and this way is by far more true and pure neither matters it where or how these points are projected therefore this Art hath the same Radix with the Art of Astrologicall Questions which also can no otherwise bee verified unlesse with a constant and excessive affection of the Querent himselfe Now then that wee may proceed to the Praxis of this Art first it is to be knowne that all Figures upon which this whole Art is founded are onely sixteen as in this following Table you shall see noted with their names The greater Fortune The lesser Fortune Solis ☉ Via Populus Luna ☽ Acquisitio Letitia Jovis ♃ Puella Amissio Veneris ♀ Conjunctio Alous Mercurii ☿ Puer Rubeus Martis ♂ Cancer Tristitia Saturni ♄ ☊ Dragons head ☋ Dragons taile  Now we proceed to declare with what Planets these Figures are distributed for hereupon all the propriety and nature of Figures and the judgement of the whole Art dependeth Therefore the greater and lesser Fortune are ascribed to the Sun but the first or greater Fortune is when the Sun is diurnall and posited in his dignities the other or lesser Fortune is when the Sun is nocturnall or placed in lesse dignities Via and Populus that is the Way and People are referred to the Moone the first from her beginning and encreasing the second from her full light and quarter decreasing Acquisitio and Laetitia which is Gaine Profit Joy and Gladness are of Jupiter But the first hath Jupiter the greater Fortune the second the lesse but without detriment Puella and Amissio are of Kenus the first fortunate the other as it were rettograde or combust Conjunctio and Albus are both Figures of Mercury and are both good but the first the more Fortunate Puer and Rubius are Figures ascribed to Mars the first whereof hath Mars benevolent the second malevolent Carter and Tristitia are both Figures of Sataru and both evill but the first of the greater detriment the Dragons head and Dragons tayle doe
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 understand 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 maner is of no little Authority nor of a mean 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 thâ—se 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 degree of the ascendant and by gathering together the letters according to the Almutel of the eleventh House which House they call a good Dâ—â—on 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 maner 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 evil spirit Now all those rites which are elsewhere already by us dilivered 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 〈◊〉 a Cross The second with Jupiter a circular point The third holdeth with Saturn 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 in 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 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 sines 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 〈◊〉 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 that 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 no◠〈◊〉 〈◊〉 the number of nine or nine Angles The Characters of good Spirits A simple point Round Starry Straight standing line Lying Oblique Line crooked like a bow Like waves Toothed Intersection right Inherent Adhering separate Oblique intersection simple Mixt. Manifold Perpendicular 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 they are as it were certain hidden seals making the harmony of some divinity either they are signes of a Covenant entred into and of promised and plighted faith or of obedience And those Characters cannot by any other means be searched
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 maner 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 sometimes 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 we 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 maner of his numbers that also shall be lawful to be done But the holy pictures which do make the pentacles are they which everywhere 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 â—isions 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 aswel 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 stay 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 fort 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 Throne having in his mouth a two-edged Sword as there it is written about which let there be written I am Alpha 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 it the ten general names which are El Elohim Elohe Zebaoth Elion Escerchie Adonay Jah Tetragrammaton Saday There is another pentacle the figure whereof is like unto a Lambe slain having seven eyes and seven horns and under his feet a book sealed with seven seals as it is in the 5. chap. of the Apocalypse Whereabout let there be written this versicle Behold the Lion hath overcome of the Tribe of Judah the root of David I will open the book and unloose the seven seals thereof And one other versicle I saw Satan like lghtning fall down from heaven Behold I have given you power to tread upon Serpents and Scorpions and over all the power of your enemies 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 posited 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 the 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 〈◊〉 extension and enlargement of force and vertue As if a deprecation should be made for the overthrow and destruction of ones enemies then we are to minde and call to remembrance how God destroyed the whole face of the earth in the deluge of waters and the destruction of Sodom and Gomorrha by raining down fire and brimstone likewise how God overthrew Pharaoh and his host in the Red-Sea and to call to minde if any
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 cleansed the waters Moreoâ—er 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 burning in the Tabernacle of the Covenant and how miraculously he re-kindled the same being extinct and preserved it elsewhere 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 signifies 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 anoynting 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 waâ— 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 ascension 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 Macchabew And if there be any thing of the like in the Prophets as that place Take unto you two-edged Swords c. In like maner you shall consecrate experiments and books and whatsoever of the like nature as 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 efficacy 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 book of Occult Philosophy There is extant amongst those Magicians who do most use the ministery of evil spirits a certain Rite of invocating spirits by a Book to be consecrated before to that purpose which is properly called A book of Spirits whereof we shall now speak a few words For this book is to be consecrated a book of evil spirits ceremoniously to be composed in their name and order whereunto they binde with a certain holy Oath the ready and present obedience of the spirit therein written Now this book is to be made of most pure and clean paper that hath never been used before which many do call Virgin-paper And this book must be inscribed after this maner 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
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 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 turn 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 covenient 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 Exorcismes and by making contrary fumigations And when he is departed go not out of the Circle but make a stay making prayer and giâ—ing of thanks unto God and the good Angels and also praâ—ing for your defence and conservation and then all those things being orderly performed you may depart But if your hope be frustrated and no Spirits 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 that you shall amend by adding or diminishing for the constancy of Reiteration doth often increase your authority and power and striketh terror 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 Oftenâ—imes also the Spirits do come although they appear not visible for to cause terror to him that calls them either in the things 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 thing 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 unto men so also that they are effected 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 others delight in the company of divers domestique Animals and wilde Beasts and othersome 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 Exorcismes 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 perfume 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 means the Soul is joyned to the Body and what hapeneth 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 vioâ—ently relinquished their Bodies and Souls wanting a due burial which do â—ill wander in a liquid and turbuient Spirit about their dead carkasses for these Souls by the known means by which heretofore they were conjoâ—ned 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 reiâ—t 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 Oile and such-like things which do attribute to the Souls a means apt to receive their Bodies It is also to be understood That those who are desirous to raise up any Souls of the dead they ought to do it in those places wherein these kinde of Souls are most known to be