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
which are either perfumes unctions and meats or drinks which you may understand in our first book of Occult Philosophy But he that is willing always and readily to receive the oracles of a dream let him make unto himself a ring of the Sun or of Saturn for this purpose There is also an image to be made of excellent efficacy and power to work this effect which being put under his head when he goeth to sleep doth effectually give true dreams of what thing soever the mind hath before determined or consulted on The table of numbers do likewise confer to receive an oracle being duely formed under their own Constellations And these thou mayest know in the third book of Occult Philosophy Holy tables and papers do also serve to this effect being specially composed and consecrated such as is the Almudel of Solomon and the table of the revolutions of the name Tetragrammaton And those things which are of this kind and written unto these things out divers figures numbers holy pictures with the inscriptions of the holy names of God and of Angels the composition whereof is taken out of divers places of the holy Scriptures Psalms and versicles and other certain promises of the divine revelations and prophecies To the same effect do conduce holy prayers imprecations as well unto God as to the holy Angels and heros the imprecations of which prayers are to be composed as we have before shewn according to some religious similitude of miracles graces and the like making mention of those things which we intend to do as out of the old Testament of the dream of Jacob Joseph Pharaoh Daniel and Nebuchadnezzer if out of the new Testament of the dream of Joseph the husband of the virgin Mary of the dream of the three wisemen of John the Evangelist sleeping upon the breast of our Lord and whatsoever of the like kind can be found in religion miracles and revelations as the revelation of the cross to Helen the revelations of Constantine and Charles the great the revelations of Bridget Cyril Methodius Mechtild Joachim Merhir and such like According to which let the deprecations be composed if when he goeth to sleep it be with a firm intention and the rest well disposing themselves let them pray devoutly and without doubt they will afford a powerful effect Now he that knoweth how to compose those things which we have now spoken of he shall receive the most true oracles of dreams And this he shall do observe those things which in the second book of Occult Philosophy are directed concerning this thing He that is desirous therefore to receive an oracle let him abstain from supper and from drink and be otherwise well disposed his brain being free from turbulent vapours let him also have his bed-chamber fair and clean exorcised and consecrated if he will then let him perfume the same with some convenient fumigation and let him anoint his temples with some unguent efficatious hereunto and put a ring upon his finger of the things above spoken of let him take either some image or holy table or holy paper and place the same under his head then having made a devout prayer let him go unto his bed and meditating upon that thing which he desireth to know let him so sleep for so shall he receive a most certain and undoubted oracle by a dream when the Moon goeth through thâ—t sign which was in the ninth house of his nativity and also when she goeth through the sign of the ninth house of the revolution of his nativity and when she is in the ninth sign from the sign of perfection And this is the way and means whereby we may obtain all sciences and arts whatsoever suddenly and perfectly with a true illumination of our understanding although all inferior familiar spirits whatsoever do conduce to this effect and sometimes also evil spirits sensibly informing us intrinsically or extrinsically But if we would call any evil spirit to the circle it first behoveth us to consider and to know his nature to which of the planets it agreeth and what offices are distributed to him from the Planet and being known let there be sought out a place fit and proper for his invocation according to the nature of the Planet and the quality of the offices of the said spirit as near as the same may be done as if their power be over the Sea Rivers or Floods then let the the place be chosen in the shore and so of the rest Then let there be chosen a convenient time both for the quality of the air serene clear quiet and fitting for the spirits to assume bodies as also of the quality and nature of the planet and of the spirit as to wit on his day or the time wherein he ruleth he may be fortunate or unfortunate sometimes of the day and sometimes of the night as the stars and spirits do require These things being considered let there be a circle framed in the place elected as well for the defence of the invocant as for the confirmation of the spirit And in the circle itself there are to be written the divine general names and those things which do yield defence unto us and with them those divine names which do rule this planet and the offices of the spirit himself there shall also be written therein the names of the good spirits which do bear rule and are able to bind and constrain that spirit which we intend to call And if we will any more fortify and strengthen our circle we may add characters and pentacles agreeing to the work then also if we will we may either within or without the circle frame an angular figure with the inscription of such convenient numbers as are congruent amongst themselves to our work which are also to be known according to the manner of numbers and figures of which in the second book of occult philosophy it is sufficiently spoken Furthermore he is to be provided of lights perfumes unguents and medicines compounded according to the nature of the planet and spirit which do partly agree with the spirit by reason of their natural and coelestial virtue and partly are exhibited to the spirit for religious and superstitious worship Then he must be furnished with holy and consecrated things necessary as well for the defence of the invocant and his fellows as also serving for bonds to bind and constrain the spirits such as are either holy papers lamens pictures pentacles swords scepters garments of convenient matter and colour and things of the like sort Then when all these things are provided and the Master and his fellows being in the circle in the first place let him consecrate the circle and all those things which he useth which being performed with a conenient gesture and countenance let him begin to pray with a loud voice after this manner First let him make an oration unto God and then let him intreat the good spirits and if
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
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
meridional Spirits are predâ—stinated to this purpose such as Nisrach and Kollen that do so frame and contrive unlawful loves which produce shame and dishonesty revellings and grâ—â—andizings surfeitings with excessive drunkenâ—ss wanton dances gluttony and vomiting tâ—ey 〈◊〉 about lakes fish-ponds and rivers aâ—◠〈◊〉 are the worst soul and most fraudulent kind â—f Spiriâ—s anâ— by Alâ—inach an occidental spirâ—â— â—e 〈◊〉 seâ—k sâ—ipwrecks tempests earthquakes 〈…〉 and frequâ—ntly subverteth and over 〈◊〉 ships and if he will appear visible he 〈…〉 and is seen in the shape of a woman The 〈◊〉 Astronomers before spoken of do say 〈…〉 spirits of the air do cause thunders 〈…〉 and tâ—underbolts that so they might 〈…〉 and infect the air and produce pestilence 〈…〉 Of such kind of spirits St. John 〈…〉 in the 9 Chapter of the Revelaâ—â—â—◠〈◊〉 Meceris for their tutelar which is a spirit causing heat in the time of noon St. Paul calleâ—h him The prince of the power of the air and the spirit that ruleth in the children of disobedience Castor Are there so many monsters in phlegeton Pollux Pollux And many more for the same Hebrew Assertors do declare and maintain that there are are spirits of the fiery element raging about like the fierce Panthers which are conversant under the lunary regions that whatsoever is committed to them they forthwith execute the same And there are spirits of the earth which inhabit in groves woods and wildernesses and are the plague and mischief of hunters and sometimes they frequent open fields endeavouring to seduce travellers and passengers out of their right way or to deceive them with false and wicked illusions or else they seek to afflict men with a hurtful melancholy to make them furious or mad that they may hurt them and sometimes almost kill them The chief of these are Sanyaab and Achimael which are oriental spirits a kind unapt for wickedness by reason of the constancy of their dispositions There are also subterranean spirits which do inhabit in dens and caverns of the earth and in remote concavities of mountains that they might invade deep pits and the bowels of the earth these do dig up metals and keep treasures which oftentimes they do transport from one place to another lest any man should make use thereof they stir up winds with flashing flames of fires they smite the foundations of buildings acting frightful dances in the night from which they suddenly vanish away with making a noise and sound of bells thereby causing fear in the beholders and sometimes dissembling and faining themselves to be the souls of the dead notwithstanding they are ignorant in compassing their deceits upon women of which company the Negromancers do say is Gazael Fegor and Anarazol Meridian spirits Castor How warily ought a man to walk Pollux amongst so many gins and snares Pollux A man never walketh safely unless he fortify and strengthen himself with the armour of God which is that his loins be girt about him with truth and having on the breast-plate of righteousness let him walk with his feet shod with the preparation of the gospel of peace and let him take the shield of faith and the helmet of salvation whereby he shall dash in pieces all the darts of his adversaries But hear further there are also besides these other lying spirits although they are all lyars yet these are more apt to lie they are called Pythons from whence Apollo is called Pythius They have a Prince of whom mention is made in the book of the Kings where it is said I will be a lying Spirit in the mouth of all thy prophets from whom the spirits of iniquity do but a little differ which also are called vessels of wrath Belial whom they have interpreted to be without any equal and Paul calleth him an apostate or transgressor is filthily inserviant for the worst inventions Plato affirmeth Theut to have have been such a one who was the first that found out and invented plays and dice to whom we will join the Monk who invented the use of Gunpowder in his Engins of war Of these Jacob makes mention in Genesis where he blessed his Sons he saith Simeon and Levi are bloody vessels of iniquity Oh my soul come not thou into their counsels The Psalmist termeth these Spirits vessels of death Jeremiah vesâ—els of wrath Ezekiel calleth them vessels of death and destruction The Nâ—gromancers do call the said Belial Chodar an oriental spirit which hath under him also the spirits of Juglers who do imitate and endeavour to act miracles that they may seduce false Magicians and wicked persons It is apparently manifest that the serpent which deceived Eve was such a seducer and Satan is his Prince of whom it is spoken in the Revelations that he should deceive the whole world And such a one was he that at Tubinga in the sight of many people devoured a whole Chariot and some horses Castor And what shall be the end of these false Prophets and workers of wickedness I can scarce believe that there is any angle or corner in the whole fabrick of the world that is free from them Poll. Scarce the smallest mite that may be seen Castor Therefore thou dost truly call the world the receptacle of those fâ—lse lights Poll. If it were not morâ— sâ—fely purged with the Sword of the word of God it would forthwith be worse Castor Without doubt Pollux Nevertheless I have seen many that remain whom I have not yet inscribed in this frantique Catalogue Castor Who are they Pollux False accusers and spies obedient to Astaroth who is called a devil among the Greeks and John calleth him the accuser of the brethren Also there are tempters and deceivers that lie in wait to deceive who are present with every man and these we term evil Angels which have Mammon for their King and they do affect men with an insatiable avarice and thirsty desire after authority and dominion There are others called Lucifugi which fly from the light never appearing in the day but delighting in darkness maliciously vexing and troubling men and sometimes by Gods permission either by some touching breathing or inspiration do hurt to them but truly they are a kind which are unapt for to do much wickedness because they eschew and fly from any communication with men Pliny the 2d relates that there was such a one at Athens in a certain spacious house which Anthenodorus the Philosopher happened to purchase And Suetonius in his sixth book of Caesar makes mention of another to have long continued in the garden of Lamianus Castor I desire if it be not too Irksom to thee declare unto me what Pliny speaketh concerning this spirit of Anthenodorus Pollux The story is something long and prolixious yet it shall not much trouble me to relate it It is thus Pliny in the seventh book of his Epistles writeth of a certain large spacious house at Athens which no body would inhabit by reason of the nocturnal incursions of
hell she saith thus Procul O procul este profani Tuque invade viam vaginaque eripe ferrum Hence hence all ye profane do thou invade The way and from'ts confinement take thy blade Philostratus writeth that he compelled Apollonius a spirit obvious to him his companions to flight with contumelies and direful imprecations that the vision making a noise and with great horror vanished away from them Very many do much commend a perfume of Calamint Piony mint Palma Christi Parsley to be used in this case Many do keep present with them red coral mugwort hypericon rue or vervin for this purpose Some do use for this business the tinkling of keys sounding of consecrated bells or the terrible rattling of Armour Poll. I have sometimes heard from our Elders that they made them Sigils inscribed with Pentapentagones by virtue whereof the spirits might be expelled and driven away What sayst thou to these Cast. Averrois writeth against Algazelus affirmed such things to be almost nothing worth unless to them that have confederated with the spirits If therefore Averrois saith the truth how then can the dâ—vils kingdom stand divided against itself Poll. But we read that Solomom a singular man with God did make such Sigils Cast. We do read truly that Solomon did make them but it was at such time when he worshiped Idols and not when he was in the state of salvation Tertullian offered a more certain antidote than all the former and exhorteth us as Job the most strong champion of God to fight against all the assaults of temptation he admonisheth us to be cloathed with the silken garment of honesty the purple robe of modesty and shame-facedness and the cloak of patience and he perswadeth us to meditate upon all those things which the devil doth devise and invent to overthrow our integrity that his falling may be proved the glory of our constancy and that we be willing constantly to war against all machinations which are permitted by God for this end And the Prophet Jeremiah teacheth the same in these words The Lord of hosts is the approver of the just D. Maximus in his book de charitate commandeth us to bind and kill the devils He saith we do then bind them when by diligent observation of the Commandments of God we do diminish and quash those affections that do boil up in us and we are said to kill them when we so truly mortify our lusts that we cut him off from all occasions of accusing saying with the Prophet Depart O homicide the Lord the strong warrior is with me thou shalt fall and shalt be vanquished from me for ever Olympiadorus 10 cap. when he interpreteth the Ecclesiastical history saith that all sensual appetites are to be shut out and excluded so that the devil may not be admitted neither by the allurements of the eyes nor by itching ears nor by the petulancy and frowardness of an hurtful tongue for this he accounteth to be the most absolute seal against the power of the devils Some do admonish us in our going forth to war against the devil to use two sorts of weapons the one is pure prayer which may raise up our affections unto heaven and true and perfect knowledge which may communicate and fill our understandings with wholesome doctrines and may suggest unto us what we are to pray for that we may pray ardently according to St. James and not doubtingly In the Prophecy of Isaiah and the Epistles of St. Paul we may find the same things Isai. 59. Eph. 6. and 1 Thess. 5. which may be as a remedy against vain Ghosts that they may be expelled Poll. For a remedy against Ghosts dost thou conceive that a Ghost is diverse and different from a spirit Cast. I know not truly what I may think hereof for flowing in so spacious a sea of many opinions I am so led in doubt that I cannot easily attain to a certain Port of judgment for there are some which do suppose that these Ghosts are devils by reason of the great fear and terror wherewith they ragingly molest men by night in their houses and sometimes for their innate nature to do hurt There are others that do believe these spirits are deceitful fantasies deceiving those that are of evil belief who by their fallacious visions and Imaginations do deceive and frighten the Inhabitants in their houses and do deny that they are spirits indeed because the spirits have a body without hands or feet wherefore they can hurt no man nor make any tumult being ignorant that the Angel who also hath a body without hands and feet did carry Habakkuk with his whole dinner by the hair of his head into Babylon and afterwards brought him back again and set him in his own place neither considering that the spirit of the Lord also without a body snatched up Philip and carried him to Azotus that I may forbear to speak concerning a certain incorporeal spirit which did so disquiet the house of my grandfather that by the space of almost thirty years he caused it to be uninhabitable unless it were when a lamp was burning therein neither did that then sufficiently quiet the same for going out of the house they did so molest them with stones from above in the streets that the would cast out of their hands the hearts of Pine-trees which they used for torches Concerning the Ghost that haunted the house of Anthenodorus the Philosopher and the tumultuous spirit of C. Caligula there may more be spoken but thou hast understood the relations of them already in the foregoing discourse From all which we may easily convince the opinions of those who deny that the spirits can walk or make any motion but of how much truth we may hold the assertions of them who do suppose that these tumultuous spirits are neither devils nor phantasms but the souls of the dead now hearken unto Poll. Are there they who are of that opinion Cast. There are they who are of both opinions for they do declare that these are the souls of them who have departed from their bodies laden clogged in their sins which are therefore heard to be more or less turbulent in houses according as they have any sensible ardent spark of that sin more or less so that except in the mean time they are expelled and driven away from thence or expiated by Alms or intercessions they are compelled to a certain bound or liberty wandering thereabouts in expectation of the last Judgment Poll. Wherefore Cast. Because I believe that the souls of them which sleep in Christ do live with Christ do not wander about the earth and the souls of them who are oppressed and burthened with the grievous weight of their Sins since they are the members of Satan are bound with Satan in the chains of darkness expecting judgment in hell Poll. But Firmianus a Writer of no mean judgment thinketh the contrary in his Book which he hath written de devino
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