earth Likewise we are to call to remembrance in wâ—at manner God made the water to be the instrument of executing his Justice in the destruction of the giants in the general deluge over all the earth and in the overthrow of the host of Pharaoh in the Red-sea also how God led his own people through the midst of the sea on dry ground through the midst of the river of Jordan likewise how marvelously he drew forth water out of the stony rock in the wilderness and how at the prayer of Sampson 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 cleansed the waters Moreover certain divine names are to be invocated which are conâ—oâ—mable hereunto as that God is a living fountaâ—n living water the fountain of mercy and names of the like kind And likewise in the coâ—â—ecâ—aâ—ion of fire we are to commemorate how that God hath created the fire to be an Instrument 〈…〉 his justice for punishment 〈◊〉 â—nd for the expiation of sins also whâ—n Goâ—â—â—all come to judge the world he will commâ—nd a conflagration of fire to go before him And we are to call to remembrance in what mâ—nner God appeared to Moses in the burning buâ—â— 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 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 name which signify 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 Oil and Perfumes we are to call remembrance such holy things as are pertinent to this purpose which we read in Exodus of the holy anointing Oil and divine names significant thereunto such as is the name Christ which signifies anointed and what mysteries there are hereof as that in the Revelations of the two Olive-trees distilling holy oil 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 lamps burning before the face of God These therefore are the consecrations which first of all are necessary to be used in every kind 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 oâ— Jerusalâ—◠〈◊〉 â—â—so the sanctification of mount Goloâ—ha 〈◊〉 â—he crucifying of Christ the sâ—nctâ—fication 〈…〉 temple of Christ of mount Tabor by th◠〈◊〉 â—â—â—fâ—gurâ—tion and ascention of Christ and th◠〈◊〉 And by invocating divine names which aâ—e siâ—nificant hereunto such as the place of God 〈◊〉 tâ—rone of God the Chair of God the tabernâ—câ—e oâ— 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 consecration 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 fumagations anointing it with holy oil 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 example 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 Maccabees that a sword was divinely miraculously sent to Judas Macchabeus And if there be any thing of the like in the prophets as that place Take unto you two-edge swords c. In like mâ—nâ—â— yoâ—â—hall consecrate experiments and books anâ— whâ—â—soever of the like nature as it is contained in â—ritings pictures and the like by sprinkling perfuâ—ing anointing sealing and blâ—ssing with holy commemorations and calling to rememâ—rance the sanctification of mysteries as the sancâ—ifications 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 the 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 nâ—mes â—s are fit and convenient hereunto as these are the Testament of God the book of 〈◊〉 â—he book of life the knowledge of God the wisdom of God and the like And with such kâ—nd of rites is the personal consecration perfoâ—med There is furthermore besides these another rite of consecration of wonderful power and much efficacy And this is out of the kinds 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 vows Oblations and Sacrafice have the power of Consecration as well 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 sacrafice 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 Consecrating before to that purpose which is properly called A book of Spirits whereof we shall now speak
oâ—â—he sea â—or their sign there will appear exceeding gâ—ea◠〈◊〉 about the circle and their particular shâ—pes are A King like an Archer riding upon a Doe A little Boy A Woman-hunter with a bow and arrows A Cow A little Doe A Goose. A Garment green or silver-coloured An Arrow A Creature â—aving many feet But we now come to speak of the holy and sacred Pentacles and Sâ—gâ—ls Now these pentacles are as it were câ—rtain hâ—lâ— signs preserving us from evil chances and â—vents and helping and assisting us to bind exterâ—inate and drive away evil spirits and allurinâ— thâ— good spirits and reconciling them unto us And these pentacles do consist either of characters of the good spirits of the superior order or of sacred pictures of holy letters or revelatiâ—ns with apt and fit versicles which are compoâ—ed either of Geometrical figures and holy names oâ— 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 sometimes also of the third order And these kind of characters are especially to be named holy and then those characters which we have above called holy What character soever therefore of this kind 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 add 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 revelations 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 in 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 else 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 a 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 accoring 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 virtue and great power very useful and necessary to be used in the consecration of experiments and spirits one whereof is that in the 1st 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 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 virtui tuae c. Give commandment O God to thy strength Confirm O God thy work in us Let them be as dust before the face of the wind And let thâ— Angâ—l of the Lord scatter them Let all their ways be darkness and uncertain And let the Angâ—l of the Lord persecute them Moreover let there be written about in the ten â—eneral names which are El Elohim Elohe Zebaoth Elâ—on Escerchie Adonay Jâ—h Tetragrammaton Saday There is another pentacle the figure whereof is like unto a Lamb slain having sâ—ven eyes and seven horns and under his feet a book sealâ—d with seven seals as it is in the 5. chap. of the Apochalypse Whereabout let it be written this versicle Behold the Lion hath overcome 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 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 posited conformable to any number to produce any certain effect or virtue there must be written thereupon in all the several angles some divine name obtaining the force and efficacy of the thing desired yet so nevertheless that the name which is of this sort do consist of just so many lâ—tters as the figure may constitute a number or of so many letters of a name as joined together amongst themselves may make the number of a figure or by any number which may be divided without any superâ—luity or diminution Now such a name being found whether it beonly one name or more or divers names it is to be written in aâ—l the several anâ—les in the figure but in the middle of the fâ—gure 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 kind 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 befiting this name or from which that name is extracted And this is the way of
a few wâ—rds For this book is to be Consecrated a book of evil spirits ceremoniously to be composed in their name and order whereunto they bind with a certain holy oath the ready and present obedience of the spirit therein written Now this book is to be made of most pure and clean paper that hath never been used before which many do call Virgin paper And this book must be inscribed after this manner that is to say let there be placed on the left side the image of the spirit and on the right side his character with the oath above it containing the name of the spirit his dignity and place with his office power Yet very many do compose this book otherwise omitting the characters or image but it is more efficatious not to neglect any thing which conduceth to it Moreover there is to be observed the circumstâ—nces of places times hours according to the stars â—hich 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 garnishâ—d and kept secure with registers and seâ—ls lest it should happen after the consecration to open in some place not intended and endâ—nger the opâ—rator Furthermore this bâ—ok ouâ—ht to be kâ—pt as reverently as may be for irrâ—verâ—nce of mâ—nd causeth it to lose its virtue with pollution and profâ—nation Now this sacred book bâ—ing thus composed according to to the manner al◠〈◊〉 delivered we are then to proceed to the conâ—â—â—â—atioâ— thereof after a two fold way one whereof iâ— that â—ll and singular the spirits who are written in the book be called to the circle according to the rites and order which we have befoâ—e 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 oaths which are written in that book and then the book to be consecrated being placed without the Circle in a tâ—iangle 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 easy and of much efficacy 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 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 Majesty 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 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 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 there order and destroying the Circle depart before the sun rise And this is the last rite and manner of consecrating profitable to whatsoever writings 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 himâ—elf towâ—rds 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 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 thing one whreof 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 religiouâ—ly 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 chast abstinent and to seperate himself as much as may be done from all preturbation of mind and from all manner of foreign and secular business Also he shall observe fasting 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 cloathed 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 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 oil 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 behiâ—d which maâ— cover the whole body and the â—eet and girt about you with a girdle You shall alsâ— have a veil made of pure clean linen and in tâ—e fore-part thereof let there be fixed golden or gilded Lamens with the inscription of the name Tetragrammaton all which things are to to be sanctified and consecrated in order But you must not enter into the holy place unless it be first washed and arayed with a holy garment and then you shall enter into it with your feeâ— 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 days 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 yourself then with making a perfume yo shall sign yourself with holy oil in the forehead and anoint your eyes using prayer in all these consecrations Then you shall open the holy lamen and pray before the altar upon your knees as abovesaid 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 chast communication and license them to depart Now the Lamen which is to be used to invoke any good spirit you shall make after this manner either in metal conformable or in new wax mixt with spices and colours coformable 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 fix corners in the middle whereof let there be written the name and character of the star or of the spirit his governor 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 only 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 days 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 aâ—oâ—â— delivered And this is the way of mâ—kiâ—g â—he general table serving for the invocaâ—ing of all good spirits whatsoever Nevertheless we â—ay mâ—ke special tables congruent to every spirâ—t by the rule which we have above spoken of concerning holy pentacles And now we will declare unto you another rite more easy to perform this thing that is to say let the man that is to receive and Oracle from the good spirits be chast 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 cloathed with clean white garments and let him exorciâ—e 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 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 depricating the Angels by the said divine names that they will deign to discover 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 anoint himself with holy anointing oil by anointing 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 â—own in the Circle and there he may rest and forthwith he shall be wrapt up in an extasy and a spirit will appear unto him which will inform 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 only drink pure running water neither let him take any food till the going down of the sun And let the perfume and the holy anointing oil 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
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 Eggs Milk Honey and Oil and such like things which do attribute to the souls a means apt to receive their bodies It is also to be understood those who are desirous to raise up any souls of the dead they ought to do it in those places wherein these kind of souls are most known to be conversant or for some alliance alluring those souls into their forsaken body or some kind 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 than them are those places wherein there is the execution of criminal judgments And better than these are those places in which of late years there have been some public slaughters of men Furthermore that place is better than these where some dead carcass that came by violent death is not yet expiated nor lately 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 judgment 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 rite and due burial Now although we have spoken concerning such places of this kind 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 perfume in due manner and to perform 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 congruant 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 always sufficient to raise up souls because of an extranatural portion of understanding and reason which is above and known only to the heaven and destinies and their powers We ought therefore to allure the said souls by supernatural and coelestial powers duely administered even by those things which do mâ—â—e the very harmony of the soul as well imaginative as rational and intellectual as are voices songs sounds inchantments and religious things as prayers conjurations exorcisms and other holy rites which may very commodiously be administered 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 1earned and well experienced in this art because he doth not specially treat of the ceremonies but rather speaking of them in general it was therefore thought good to add 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 mâ—y 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 syllable by syllable In brief in this book are kept the principles of magical conveyances But because 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 always one and the same but useth to be changed according to the order of the spirits that are to be called their places times days 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 sign ruling in that part of time wherein you work Eightly the name of the earth according to that part of time wherein you work Ninthly and for the completing 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 writtâ—n Omega and let a cross divide the middle of the circle When the 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 there 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 1. Yain. 2. Janor 3. Nasnia 4. Salla 5. Sadedali 6. Thamur 7. Ourer 8. Thamic 9. Neron 10. Jayon 11. Abai 12. Natalon Hours of the night 1. Beron 2. Barol 3. Thami 4. Athar 5. Methon 6. Rana 7. Netos 8. Tusrac 9. Sassur 10. Agle 11. Calerva 12. Salam Of the names of the Angels and their Sigils it shall be spoken of 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 wherof are these The spring Talvi The summer Casmaran Autumn Adarael Winer Farlas The Angels of the spring Caracasa Core Amatiel Commissoros The head of the sign 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 sign 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 Autumn Tarquam Guabarel The head of the sign of Autumn Torquaret The name of the earth in Autumn Rabinnara The names of the sun and moon in Autumn the sun Abragini The moon Matasignais Ths Angels of the winter Amabael Ctarari The head of the sign 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 purged water and say Thou shalt purge me with hysop O Lord and I shall be clean thou shalt wash me and I shall be whiter than snow Tâ—e Benediction of Perfumes THE God of Abraham God of Isaac God of Jacob bless here the creatures of these kinds that they may fill up the power and virtue 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 Exorcism 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 phantasm 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 sanctify it that it may be blessed to set forth the praise of thy holy name that no hurt mâ—y câ—me to the exorcisers or spectatâ—rs through â—ur 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 A Noor Amacer Amides Theodonias Anitor by the merits of the aâ—gels O Lord. I will put on the garment â—f salvation that this which I I desire I may bring to effect through thee the most holy Adonay whose kingdom 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 midle 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 cloathed 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 days of the week colours and metals whose names you shall see in their places And with bended knees invocating the said Angels particularly let him say O Angeli supradicti estâ—te 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 doeth 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 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 conjuration and exorcism following An Exorcism of the Spirits of the air NOS facti ad imaginem Dei datati potentia Dei ejus facti voluntate per potentissimum corroboratum nomen Dâ—i El forte admirabile vos exorcizamus here he shall name the spirits be would have appear of what order soever they be imperamus per eum qui dixit
holy things to dogs nor to cast pearls befoâ—e swine Observe this Law and the eyes of thy Understanding shall be opened to understand secret things and thou shalt have whatsoever thy mind 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 human mind 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 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 thyself peaceably to the honour of God and the profit of thyself and thy neighbour Aphor. 3. Live to thyself and the Muses avoid the friendship of the multitude be thou coveteous of time benificial 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 thyself to constancy 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 human 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 strength 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 fix the same in thy mind and learn much but not many things because a human 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 glorify me saith the Lord. For all Ignorance is tribulation of the mind 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 Septinary Aphor. 8. Even as the Scripture testifies that God appointeth names to things or persons 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 virtue 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 next that which is in spiritual creatures afterwards in corporal creatures fourthly in nature natural things The spirits that are apostate reserved to the last judgment 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 truely every creature is ordained for some profitable end to human nature for the service thereof as the holy Scriptures Reason and Experience do testify 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 what we are to embrace then he allureth us to obedience with great promises of corporal 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 mayest 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 Quedrate therefore here let us place the foundation of all wisdom after the wisdom of God revealed in the holy Scriptures and to the consideration proposed in nature Appoint therefore to him who solely dependeth upon God the wisdom of every creature to serve and obey him nolens volens willing or unwilling And in this the omnipotency of God shineth forth It consisteth therefore in this that we will discern the creatures which serve us from those that are unwilling and that we may learn how to accommodate the wisdom and office of every creature unto ourselves This art is not delivered but divinely Unto whom God will he revealeth his secrets but to whom he will not bestow any thing out of his treasuries that person shall attain to nothing without the will of God Therefore we ought truly to desire from God alone which will mercifully impart these things unto us For he who hath given us his Son and commanded us to pray for his holy Spirit how much more will he subject unto us the whole creature and things visible and invisible Whatsoever ye ask ye shall receive Beware that ye do not abuse the gifts of God and all things shall work together unto you for your salvation And before all things be watchful in this that your names be written in heaven this is more light that the spirits be obedient unto you as Christ admonisheth Aphor. 12. In the Acts of the Apostles the Spirit saith unto Peter after the Vision Go down and doubt not but I have sent them when he was sent for by Cornelius the Centurion After this manner in vocal words are all disciplines delivered by the holy Angels of God as it appeareth out of the Monuments of the Aegyptians And these things
pleasure and tyranny causeth Judges to be unjust and false declareth the mother to be cruel and infamous and noted with the badge of adultery giveth no Offices nor Magistracies but such as are gotten and obtained either by lying or through theft and base and cruel robbery In the eleventh house Carcer causeth no friends nor love nor favour amongst men In the twelfth house it raiseth enemies detaineth in prison and inflicteth many evils Tristitia in the first house doth not abbreviate life but afflicteth it with many molestations signifieth a person of good manners and carriage but one that is solitary and slow in all his business occasions one that is solitary melancholly seldom laughing but most coveteous after all things In the second house it giveth much substance and riches but they that have them shall not enjoy them but shall rather hide them and shall scarce afford to themselves food or sustenance therefrom treasure shall not be found neither shall the thief nor the theft Tristitia in the third house signifieth a man to have few brethren but sheweth that he shall out live them all causeth unhappy journeys but giveth good faith In the fourth house Tristitia consumeth and destroyeth fields possessions and inheritances causeth a father to be old and of long life and a very covetous hoarder up of money In the fifth housâ— it signifies no children or that they shall soon die sheweth a woman with child to bring forth a woman child giveth no fame nor honours In the sixth house Tristitia sheweth that the sick shall die servants shall be good but slothful and signifies cattel shall be of a small price or value In the seventh house Tristitia sheweth that the wife shall soon die and declareth suits and contentions to be very hurtful and determined against you In the eighth house it signifies the kind of death to be with long and grievous sickness and much dolour and pain giveth legacies and an inheritance and indoweth a wife with a portion Tristitia in the ninth house sheweth that he that is absent shall perish in his journey or signifies that some evil mischance shall happen unto him causeth journeys to be very unfortunate but declareth men to be of good religion devout and profound Scholars In the tenth house Tristitia signifies Princes to be severe but very good lovers of Justice it causeth just Judges but such as are tedious and flow in determining of causes bringeth a mother to a good old age with integrity and honesty of life but mixt with divers discommodities misfortunes it raiseth to great offices but they shall not be long enjoyed persevered in it signifies such offices as appertain to the water or tillage and manuring of the earth or such as are to be employed about matters of Religion and wisdom In the eleventh house Trstitia signifies scarcity of friends and the death of friends and also signifies the little love or favour In the twelfth house it sheweth no enemies wretchedly condemneth the imprisoned and causeth many discommodities and disprofits to happen in ones life Caput Draconis in the first house augmenteth life and fortune In the second house he increaseth riches and substance saveth and concealeth a thief and signifies treasure to be hid In the third house Caput Draconis giveth many brethren causeth journeys kinsmen and good faith and credit In the fourth house he giveth wealthy inheritances causeth the father to attain to old age In the fifth house Caput Draconis giveth may children signifies women with child to bring forth women children and oftentimes to have twins it sheweth great honours and fame and signifies news and rumours to be true Caput Draconis in the sixth house increaseth sicknesses and diseases signifies the Physician to be learned and giveth very many servants and chattel In the seventh house he signifieth a man shall have many wives multiplies and stirreth up many adversaries and suits In the eighth house he sheweth the death to be certain increaseth legacies and inheritances and giveth a good portion with a wife In the ninth house Caput Draconis signifies many journeys many sciences and good Religion and sheweth that those that are absent shall soon return In the tenth house he signifies glorious Princes great and magnificent Judges great offices and gainful Magistracy In the eleventh house he causeth many friends and to be beloved of all men In the twelfth house Caput Draconis signifieth men to have many enemies and many women detaineth the imprisoned and evilly punisheth them Cauda Draconis in all and singular the respective houses aforesaid giveth the contrary judgment to Caput And these are the natures of the figures of Geomancy and their judgments in all and singular their houses upon all manner of questions to be propounded of or concerning any matter or thing whatsoever But now in the manner of proceeding to judgment this you are especially to observe that whensoever any question shall be proposed to you which is contained in any of the houses that you shall not only answer thereunto by the figure contained in such a house but be holding and diligently respecting all the figures and the Index it self in two houses you shall ground the face of judgment You shall therefore consider the figure of the thing quesited or enquired after if he shall multiply himself by the other places of the figure that you may cause them also to be partakers in your judgment as for example if a Question shall be propounded of the second house concerning a thief and the figure of the second house shall be found in the sixth it declareth the thief to be some of ones own houshold or servants and after this manner shall you judge and consider of the rest for this whole Art consisteth in the commixtures of the figures the natures thereof which whosoever doth rightly practice he shall always declare most true and certain judgments upon every particular thing whatsoever Book the Fourth of OCCULT PHILOSOPHY OR OF MAGICAL CEREMONIES Written by Henry Cornelius Agrippa IN our Books of Occult Philosophy we have not so compendiously as copiously declared the principles grounds and reasons of Magick itself and after what manner the experiments thereof are to be chosen elected and compounded to produce many wonderful effects but because in those books they are treated of rather Theorically than Practically and some also are not handled completely and fully and others very figuratively and as it were Enigmatically and obscure Riddles as being those we have attained to with great study diligence and very curious searching and exploration and are heretofore set forth in a more rude and unfashioned manner Therefore in this book which we have composed and made as it were a Complement and Key of our other books of Occult Philosophy and of all Magical Operations we will give unto thee the documents of holy and undefiled verity and inexpugnable and unresistable Magical discipline and the most pleasant and
delectable experiments of the sacred deities So that as by the reading of our other books of Occult Philosophy thou mayest earnestly covet the knowledge of these things even so with reading this Book thou shalt truely triumph Wherefore let silence hide these things within the secret Closets of thy Religious Breast and conceal them with constant Taciturnity This therefore is to be known That the names of the intelligent presidents of every one of the Planets are constituted after this manner that is to say by collecting together the letters out of the figure of the World from the rising of the body of the Planet according to the succession of the Signs through the several degrees and out of the several degrees from the Aspects of the Planet himself the calculation being made from the degree of the ascendant In the like manner are constituted the names of the Princes of the evil Spirits they are taken under all the Planets of the presidents in a retrograde order the projection being made contrary to the succession of the Signs from the begining of the seventh house Now the name of the supreme and highest intelligence which many do suppose to be the soul of the world is collected out of the four Cardinal points of the figure of the world after the manner already delivered and by the opposite and contrary way is known the name of the great Daemon or evil Spirit upon the four Cadent Angles In the like manner shalt thou understand the names of the great presidential Spirits ruling in the Air from the four Angles of the succedant houses so that as to obtain the names of the good spirits the calculation is to be made according to the succession of the signs begining from the degree of the ascendant and to attain to the names of the evil spirits by working the contrary way You must also observe that the names of the evil spirits are extracted as well from the names of the good spirits as of the evil so notwithstanding that if we enter the table with the name of a good spirit of the second order the name of the evil spirit shall be extracted from the order of the Princes and Governors but if we enter the table with the name of a good Spirit of the third order or with the name of an evil Spirit a Governor after what manner soever they are extracted whether by this table or from a celestial figure the names which do proceed from hence shall be the names of the evil spirits the Ministers of the inferior order It is further to be noted That as often as we enter this table with the good Spirits of the second order the names extracted are of the second order and if under them we extract the name of an evil Spirit he is of the superior order of the Governors The same order is if we enter with the name of an evil Spirit of the superior order If therefore we enter this table with the names of the Spirits of the third order or with the names of the ministering Spirits as well of the good Spirits as of the evil the names extracted shall be the names of the ministering Spirits of the inferior order But many Magicians men of no small Authority will have the tables of this kind to be extended with Latin Letters so that by the same tables also out of the name of any office or effect might be found out the name of any spirit as well good as evil by the same manner which is above delivered by taking the name of the office or of the effect in the column of letters in their own line under their own star And of this practice Trismegistus is a great Author who delivered this kind of calculation in Egyptian letters not unproperly also may they be referred to other letters of other tongues for the reasons assigned to the signs for truly he only is extant of all men who have treated concerning the attaining to the names of spirits Therefore the force secrecy and power in what manner the sacred names of spirits are truly rightly found out consisteth in the disposing of vowels which do make the name of a spirit wherewith is constituted the true name right word Now this art is thus perfected and brought to pass first we are to take heed of placing the vowels of the letters which are found by the calculation of the celestial fiâ—ure to find the names of the spirits of the second order Presidents and Governors And this in the good spirits is thus brought to effect by considering the stars which do constitute and make the letters and by placing them according to their order First let the degree of the eleventh house be substracted from the degree of that star which is First in order and that which remaineth thereof let it be projected from the degree of the ascendant and where that number endeth there is part of the vowel of the First letter begin therefore to calculate the vowels of these letters according to their number and order and the vowel which falleth in the place of the star which is the first in order the same vowel is attributed to the First letter Then afterwards thou shalt find the part of the second letter but substracting the degree of a star which is the second in order from the first star and that which remaineth cast from the ascendant And this is the part from which thou shalt begin the calculation of the vowels and that vowel which falleth upon the second star the same is the vowel of the second letter and so consequently mayest thou search out the vowels of the following letters always by substracting the degree of the following star from the degree of the star next preceding and going before And so also all calculations and numerations in the names of the good spirits ought to be made according to the successions of the signs And in calculating the nâ—mes of the evil spirits where in the names of the good spirits is taking the degree of the eleventh house in these ought to be taken the degree of the twelfth house And all numerations and calculations may be made with the succession of the signs by taking the beginning from the degree of the tenth house But in all extractions by tables the vowels are placed after another manner In the first place therefore is taken the certain number of letters making the name itself is thus numbered from the beginning of the column of the first letter or whereupon the name is extracted and the letter on which this number falleth is referred to the first letter of the name extracted by taking the distance of the one from the other according to the order of the alphabet But the number of that distance is projected from the beginning of his column and where it endeth there is part of the first vowel from thence therefore thou shalt calculâ—te the vowels themselves in their own