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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A26563	Henry Cornelius Agrippa's fourth book of occult philosophy and geomancy magical elements of Peter de Abano : astronomical geomancy : the nature of spirits : and Arbatel of magick / translated into English by Robert Turner ...; De occulta philosophia. Book 4. English.	Agrippa von Nettesheim, Heinrich Cornelius, 1486?-1535.; Turner, Robert, fl. 1654-1665.; Petrus, de Abano, ca. 1250-ca. 1315. Heptameron, or magical elements of Peter de Abano.	1655 (1655)	Wing A785A; ESTC R40727	133,640	309

cause and business and for what thing thou makest this conjuration The Conjuration of the Lord's day I Conjure and confirm upon you ye strong and holy Angels of God in the name Adonay Eye Eye Eya which is he who was and is and is to come Eye Abray and in the name Saday Cados Cados Cados sitting on high upon the Cherubin and by the great name of God himself strong and powerful who is exalted above all heavens Eye Saray maker of the world who created the world the heaven the earth the sea and all that in them is in the first day and sealed them with his holy name Phaa and by the name of the holy Angels who rule in the fourth Heaven and serve before the most mighty Salamia an Angel great and honourable and by the name of his star which is Sol and by his sign and by the immense name of the living God and by all the names aforesaid I conjure thee Michael Oh! great Angel who art chief ruler of the Lord's day and by the name Adonay the God of Israel who hath created the world and all that therein is That thou labour for me and fulfil all my petitions according to my will and desire in my cause and business The spirits of the air of the Lord's day are under the north wind their nature is to procure gold gems carbuncles riches to cause one to obtain favour and benevolence to dissolve the enmities of men to raise men to honours to carry or take away infirmities But in what manner they appear is spoken already in the former book of magical ceremonies Consideration of Monday THE Angel of Monday his Sigil Planet the Sign of the Planet and name of the first heaven Gabriel ☽ ♋ Shamain The Angels of Monday Gabriel Michael Samael The Angels o● the Air ruling on Monday Arcan King His ministers Bilet Missabu Abuzaha The wind which the said Angels of the Air are subject to the West-wind The Angels of the first heaven ruling on Monday which ought to be called from the four parts of the world From the east Gabriel Gabrael Madiel Deamiel Janaek From the west Sachiel Zaniel Habaiel Bachanael Corabael From the north Mael Uvael Valnum Baliel Balay Humastrau From the south Curaniel Dabriel Darquiel Hanun Anayl Vetuel The perfume of Monday Aloes The Conjuration of Monday COnjuro confirmo super vos Angeli fortes boni in nomine Adonay Adonay Adonay Eye Eye Eye Cados Cados Cados Achim Achim Ja Ja Fortis Ja qui apparuit monte Sinai cum glorificatione regis Adonay Saday Zebaoth Anathay Ya Ya Ya Ma●inata Abim Jeia qui maria creavit stagna omnes aquas in secundo die quasdam super caelos quasdam in terra Sigillavit mare in alio nomine suo terminum quem sibi po●uit non praeteribit per nomina Ang●lorum qui dominantur in primo excercitu qui serviunt ●rphaniel Angelo magno precioso honorato per nomen stellae quae est Luna per nomina praedicta super te conjuro scilicet Gabriel qui es praepositus diei Lunae secundo quod pro me labores adimpleas c. As the conjuration of Sunday The Conjuration of Monday I Conjure and confirm upon you ye strong and good Angels in the name of Adonay Adonay Adonay Eye Eye Eye Cados Cados Cados Achim Achim Ja Ja strong Ja who appeared in mount Sinai with the glorification of King Adonay Saday Zebaoth Anathay Ya Ya Ya Marinata Abim Jeia who created the Sea and all lakes and waters in the second day which are above the heavens and in the earth and sealed the Sea in his high name and gave it bounds beyond which it cannot pass and by the names of the Angels who rule in the first Legion who serve Orphaniel a great precious and honourable Angel and by the name of his star which is ☽ and by all the names aforesaid I conjure thee Gabriel who art chief ruler of Monday the second day that for me thou labour and fulfil c. The Spirits of the air of Monday are subject to the west-wind which is the wind of the moon their nature is to give silver to convey things from place to place to make horses swift and to disclose the secrets of persons both present and future but in what manner they appear you may see in the former book Considerations of Tuesday THE Angels of Tuesday his Sigil his Planet the Sign governing that Planet and the name of the fifth heaven Samael ... ♂ ♈ ♏ Machon The Angels of Tuesday Samael Satael Amabiel The Angels of the Air ruling on Tuesday Samax King His ministers Carmax Ismoli Paffran The wind to which the said Angels are subject The East-wind The Angels of the fifth heaven ruling on Tuesday which ought to be called from the four parts of the World At the east Friagne Guael Damael Calzas Arragon At the west Lama Astagna Lobquin Soncas Jazel Isiael Irel. At the north Rahumel Hyniel Rayel Seraphiel Mathiel Fraciel At the south Sacriel Janiel Galdel Osael Vianuel Zaliel The perfume of Tuesday Pepper The Conjuration of Tuesday COnjuro confirmo super vos Angeli fortes sancti per nomen Ya Ya Ya He He He Va Hy Hy Ha Ha Ha Va Va Va An An An Aie Aie Aie El Ay Elibra Eloim Eloim per nomina ipsius alti Dei qui fecit aquam aridam apparere vocavit terram produxit arbores herbas de ea sigillavit super eam cum precioso honorato metuendo sancto nomine suo per nomen angelorum dominantium in quinto exercitu qui serviunt Acimoy Angelo magno forti potenti honorato per nomen Stellae quae est Mars per nomina praedicta conjuro super te Samael Angele magne qui praepositus es diei Martis per nomina Adonay Dei vivi veri quod pro me labores adimpleas c. As in the Conjuration of Sunday The Conjuration of Tuesday I Conjure and call upon you ye strong and good Angels in the name Ya Ya Ya He He He Va Hy Hy Ha Ha Ha Va Va Va An An An Aia Aia Aia El Ay Elibra Eloim Eloim and by the names of him the high God who hath made the Sea into dry Land and by his word hath made the Earth and produced Trees and hath set his Seal upon the Plants of it with his precious honoured revered holy name and by the name of the Angels governing in the fifth House who are subservient to the great Angel Acimoy who is strong powerful and honoured by the name of the Constellation which is called Mars And I call upon thee Samael and the names above mentioned thou great Angel who presidest over the day of Mars by the name Adonay the living true God that you assist me in accomplishing my labours c. As in

ignorant of learning In the tenth house Amissio r●nder●th Princes to be most unfortunate and sheweth that they shall be compelled to end their lives in exile and banishment judges to be wicked and signifies offices and magistracy to be d●m●geable and sheweth the death of a mother In the eleventh house Amissio signifies few friends and causeth them to be easily lost and turneth to become enemies caus●th a m●n to have no favour with hi● prince unles● it be hurtful to him In the twe●●●h house Amissio d●●troyeth all enemies detaineth long in prison but preserveth from danger Conjunctio in the First house maketh a prosperous ●ife and signifies a man of a middle stature not lean nor fat long face plain hair a little heard long Fingers ang thighs liberal amiable and a friend to many people In the second house Conjunctio doth not signify any riches to be gotten but preserveth a man secure and free from the calamities of poverty detecteth both the thief and the thing stolen and acquireth hidden treasure In the third house he giveth various journeys with various success and signifies good faith and constancy In the fourth house Conjunctio sheweth a mean patrimony causeth a father to be honest of good report and of good under●tanding In the Fifth house he giveth children of subtil ingenuity and wit sheweth a woman pregn●nt to h●●e a male-child and raiseth men to honours by ●heir own proper wit and ingenuity and disperseth their fame and credit far abroad and also signifies news and rumours to be true In the Sixth house Conjunctio signifies sickness to be tedious and of long continuance but foresheweth the physician to be learned and well experienced and sheweth servants to be faithful and blameless and animals profitable In the seventh house he giveth a wife very obedient conformable and dutiful to her husband and one of a good wit and ingenuity causeth difficult suits and controversies and crafty subtil and mali●ious adversaries In the eighth house him of whom a question is propounded Conjunctio signifies him to be dead and pretendeth some gain to be acquired by his death sheweth a wife shall not be very rich In the ninth house he giveth a few journeys but long and tedious and sheweth one that is absent shall after a long season return Conjunctio in this house increaseth divers arts sciences and mysteries of religion and giveth a quick perspicuous and efficacious wit In the tenth house Conjunctio maketh princes liberal affable and benevolent and who are much delighted and affected with divers sciences and secret arts and with men learned therein causeth Judges to be just and such who with a piercing subtil speculation do easily discern causes in controversy before them enlargeth offices which are concerned about letters learning sound doctrines sciences and signi●●es a mother to be honest of good ingenuity and wise a●d also one of a prosperous life In the eleventh house Conjunctio signifies great increase of friends and very much procureth the grace and savour of princes powerful and noble men In the twelfth house Conjunctio signifies wary and quick-witted enemies causeth such as are in prison to remain and continue so very long and causeth a man to eschew very many dangers in his life Albus in the First house signifies a life vexed with continual sickness and grievous diseases signifies a man of a short stature broad breast and gross arms having curled or crisped hair one of broad full mouth a great talker and babler given much to use vain and unprofitable discourse but one that is merry joyous and jocund and much pleasing to men In the second house Albus enlargeth and augmenteth substance gained by sports plays vile and base arts and exercises but such as are pleasing and delightful as by plays pastimes dancings and lau●hters he discovereth both the thief and the theft or thing stolen and hideth and concealeth treasure In the third house albus signifies very few brethren giveth not many but tedious and warisome journeys and signifies all deceivers In the fourth house he sheweth very small or no patrimony and the father to be a man much known but declareth him to be a man of some base and inferior office and employment In the Fifth house albus giveth no children or if any that they shall soon die declareth a woman to be servile and causeth such as are with young to miscarry or else to bring forth monsters denoteth all rumours to be false and raiseth to no honour In the Sixth house albus causeth very tedious sichnesses and diseases discovereth the fraud deceit and wickedness of servants and signifies diseases and infirmities of cattle to be mortal and maketh the physician to be suspected of the sick patient Albus in the seventh house giveth a barren wife but one that is fair and beautiful few suits or controversies but such as shall be of very long continuance In the eighth house if a question be propounded of any one albus shews the party to be dead giveth little portion or dowry with a wife and causeth that to be much strived and contended for In the ninth house albus denoteth some journeys to be accomplished but with mean profit hindereth him that is absent and signifies he shall not return and declareth a man to be superstitious in religion and given to false deceitful sciences In the tenth house albus causeth princes and judges to be malevolent sheweth vile and base offices and magistracies signifies a mother to be a whore or one much suspected for adultery In the eleventh house albus maketh dissembling and false f●iends causeth love and favour to be incons●●●t Albus in the twelfth house denoteth vile impotent and rustical enemies sheweth such as are in prison shall not escape and signi●●es a great many and various troubles and discommodities of ones life Puer in the First house giveth an indifferent long life but laborious raiseth men to great fame through military dignity signifies a person of a strong body ruddy complexion fair countenance and black hair In the second house puer increaseth substance obtained by other mens goods by plunderings rapines confiscations military laws and such like he concealeth both the thief and thing stolen but discovereth no treasure In the third house puer raiseth a man to honour above his brethren and to be feared of them signifies journeys to be dangerous and denoteth persons of good credit In the fourth house puer signifies dubious inheritances and possessions signifies a father to attain to his substance and estate through violence In the Fifth house puer sheweth good children and such as shall obtain to honours and dignities he signifies a woman to have a male-child and sheweth honours to be acquired through military discipline and great and full fame In the Sixth house puer causeth violent diseases and infirmities as wounds falls contusions bruises but easily delivering the Sick and sheweth the physician Surgeon to be good denoteth servants and animals to

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 hous● 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

that they may thrust men into errors and draw them from the worship of the true God through whom alone eternal death can be escaped Pollux It is expedient for me now to be more inquisitive in this discourse whether there be power given to the Devils to foretell things to come concerning which thing hitherto I have not been able to dart at the right mark for this question seemeth sufficiently doubtful unto me Castor St. Augustine in his book De Natura Daemonum dissolveth this Gordoneus knot saith that the damned spirits being filled full of all manner of impiety and wickedness do sometimes challenge to themselves power of foreseeing things to come because in the sense of their airy bodies they have a far more strong prevalent power of foreknowing than men of earthly bodies can have or because of the incomparable swiftness of their airy bodies which wonderfully exceedeth not only the celerity of men and wild beasts but also the flying of birds by which means they are able to declare things long before they come to be known which we by reason of the earthly slowness of our sense cease not to wonder at and admire or because of the benefit of their continual life they obtain this wonderful experience of things which we cannot attain to because of the shortness of our momentaneous life which is but as it were a bubble Poll. This last assertion of St. Augustine seemeth unto me to be more true than the rest because the series of many years doth cause great experience Cast. If any one shall deny these opinions of Augustine as erroneous Damascenus setteth a greater witnes● of these things without all exception before our eyes who in his second book of Orthodox faith saith thus That the devils cannot foreknow things to come for that belongs only unto God but so much as they are able to know they have from the disposition of the celestial and inferior bodies Poll. Why therefore do the Devils so willingly and of their own accord undertake Prophecies and to answer Oracles what benefit have they from hence Cast. Nothing but that hereby they seek to get great estimation and covet to be counted worthy of admiration and to be adored instead of Gods Poll. We know that the devil is the father of lyes Castor from whence we are piously to believe that those things which he foretelleth he extracteth from his own lyes Cast. Furthermore the Prophet Esaias saith thus Shew the things that are to come hereafter and tell us that we may know that ye are Gods And the Apostle Peter also saith The prophecie came not in old time by the will of man but holy men of God spake as they were moved by the holy Ghost Poll. No man therefore will deny that they do sometimes fortel things to come Cast. No man certainly but for what cause that it attained to Crysostome doth most clearly teach in these words It is granted he saith that sometimes the devil doth speak truth that he might commend his own lying with verity whereas if he should never tell the truth he could deceive no man neither would his lying suffice him to tempt with Thus far Chrysostome Notwithstanding If he understand that he hath not grace granted unto him of himself to foretel the truth he fortelleth things nevertheless but so obscurely saith St. Augustine that he always layeth the blame of the things by him so foretold upon the interpreter thereof Porphyrius in his book of Oracles although he be the greatest maintainer of Devils and the most expert teacher of diabolical Arts nevertheless he saith with the aforesaid Doctors that the foreknowledge of things to come is not only intricate to men but uncertain to the gods and full of many obscurities Poll. Thou hast said that the predictions of the devils are done in this manner that they may gain authority to themselves amongst the credulous people and be worshiped instead of Gods for what end do the evil spirits work miracles Cast. What is a Miracle Pollux Poll. A new and unwonted accident which cometh to pass contrary to its course and custom and draweth men into admiration thereof Cast. But do they work Miracles Poll. They do for whereby dost thou believe that Aesculapius was honoured in his consecration for a God but only by the means of a miracle when he conveyed a serpent from Epidaurus to Rome What gave so great authority to Juno but only the working of a miracle when her Image of wood was asked by Furius Camillu● whether it would be carried to Rome and it answered with a human voice It would Also from thence Fortune was made a Goddess because her Statua in the way of Latium in the hearing of many people not once but oftentimes spoke with a human voice In the 8 Chapter of the Acts of the Apostles we read of miracles done by Simon the son of Rachel and in Exod. 8. of the Magicians of Pharaoh who in the sight of many people brought forth frogs and serpents and turned the waters into blood Apuleus doth testify the power of men to be so great in Inchantments that the Devils do not only work miracles by the means of men but they are able also to subvert nature and with a Demoniacal Incantation make violent streams to stay their course to turn the winds to make the sun stand still to break the course of the moon to lay impediments upon the stars to prolong the day and to shorten the night as Lucanus excellently sheweth Cessaverre vices rerum dilataque longa Haesit nocte dies legi non paruit aether Torruit praeceps audito Carmine mundus The course of things did cease obstructed light Opprest stuck fast in dusky shades of night Amazed skies their usual laws forbear The world was scorch'd when it her charms did hear And Tibullus of a certain Demoniacal Charm Hanc ego de coelo ducentem sydera vidi Fulminus ac rapidi Carmine vertit iter Haec cantu funditque solum manesque sepulchris Elicit tepido devorat ossa rogo Cum libet haec tristi depellit lumina coelo Cum libet aestivo convocat orbe nives Her have I seen draw down nights sparkling eyes With a dead Palsie swiftest streams surprize Turn earth to water from a desart tomb Make the departed drowsy Manes come With charms she 'll muffle the sad skies in mist In Summer Winters snow bring when she list Cast. I do not any more wonder that Moses called God Wonderful that he doth so connive at this sink of wickedness and most wicked seducers that he granteth them power to act such things so freely Poll. Firmianus excellently sheweth why God doth so in his last book but one of the works of God De opificio Dei for he saith that virtue is not virtue unless it have some like in ruling whereof it may shew and exercise its power for he saith As Victory cannot stand without virtue so neither can virtue