Selected quad for the lemma: death_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	body_n	mean_v	soul_n	5,173	5	5.5842	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A26564	Henry Cornelius Agrippa his fourth book of occult philosophy of geomancie, magical elements of Peter de Aban : astronomical geomancie ; the nature of spirits ; Arbatel of magick ; the species or several kindes of magick / translated into English by Robert Turner.; De occulta philosophia. Book 4. English.	Agrippa von Nettesheim, Heinrich Cornelius, 1486?-1535.; Agrippa von Nettesheim, Heinrich Cornelius, 1486?-1535.; Turner, Robert, fl. 1654-1665.; Petrus, de Abano, ca. 1250-ca. 1315. Heptameron.	1665 (1665)	Wing A786; ESTC R32699	134,939	242

if any Spirit do appear which if he delay then let him repeat his invocation is above said until he hath done it three times and if the Spirit be pertinacious obstinate and will not appear then let him begin to conjure with divine power so also that the conjurations and all his commemorations do agree with the Nature and Offices of the Spirit himself and reiterate the same three times from stronger to stronger using Objurgations Contumelies Cursings and Punishments and suspension from his Office and Power and the like And after all the courses are finished then cease a little and if any Spirit shall appear let the Invocant turne himself towards the Spirit and courteously receive him and earnestly intreating him let him first require his name and if he be called by any other name and then proceeding further let him ask him whatsoever he will and if in any thing the Spirit shall shew himself obstinate or lying let him be bound by convenient conjurations and if you doubt of any lye make without the Circle with the consecrated Sword the figure of a triangle or Pentagone and compel the Spirit to enter into it and if thou receivest any promise which thou wouldst have to be confirmed with an Oath let him stretch the sword out of the Circle and swear the Spirit by laying his hand upon the sword Then having obtained of the Spirit that which you desire or are otherwise contented license him to depart with courteous words giving command unto him that he do no hurt and if he will not depart compel him by powerful conjurations and if need require expel him by Exorcisms and by making contrary fumigations And when he is departed go not out of the Circle but make a stay making prayer and giving of thanks unto God and the good Angels and also praying for your defence and conservation and then all those things being orderly performed you may depart But if your hope be frustrated and no Spirit will appear yet for this do not despair but leaving the Circle return again at other times doing as before And if you shall judge that you have erred in any thing then you shall amend by adding or diminishing for the constancy of Reiteration doth often increase your authority and power and striketh terrour into the Spirits and humbleth them to obey And therefore some use to make a Gate in the Circle whereby they may go in and out which they open and shut as they please and fortifie it with holy Names and Pentacles This also we are to take notice of That when no Spirits will appear but the Master being wearied hath determined to cease and give over let him not therefore depart without licensing the Spirits for they that do neglect this are very greatly in danger except they are fortified with some sublime defence Oftentimes also the Spirits do come although they appear not visible for to cause terrour to him that calls them either in the thing which he useth or in the operation it self But this kinde of licensing is not given simply but by a kinde of dispensation with suspension until in the following terms they shall render themselves obedient Also without a Circle these Spirits may be called to appear according to the way which is above delivered about the consecration of a Book But when we do intend to execute any effect by evil Spirits where an Apparition is not needful then that is to be done by making and forming that which is to be unto us as an instrument or subject of the experiment it self as whether it be an Image or a Ring or a Writing or any Character Candle or Sacrifice or any thing of the like sort then the name of the Spirit is to be written therein with his Character according to the exigency of the experiment either by writing it with some blood or otherwise using a perfume agreeable to the Spirit Oftentimes also making Prayers and Orations to God and the good Angels before we invocate the evil Spirit conjuring him by the divine power There is another kinde of Spirits which we have spoken of in our third book of Occult Philosophy not so hurtful and neerest men so also that they are affected with humane passions and do joy in the conversation of men and freely do inhabit with them and others do dwell in the Woods and Desarts and others delight in the company of divers domestique Animals and wilde Beasts and othersom do inhabit about Fountains and Meadows Whosoever therefore would call up these kinde of Spirits in the place where they abide it ought to be done with odoriferous perfumes and with sweet sounds and instruments of Musick specially composed for the business with using of Songs Inchantments and pleasant Verses with praises and promises But those which are obstinate to yeild to these things are to be compelled with Threatnings Comminations Cursings Delusions Contumelies and especially by threatning them to expel them from those places where they are conversant Further if need be thou maist betake thee to use Exorcisms but the chiefest thing that ought to be observed is constancy of minde and boldness free and alienated from fear Lastly when you would invocate these kinde of Spirits you ought to prepare a Table in the place of invocation covered with clean linen whereupon you shall set new bread and running water or milk in new earthen vessels and new knives And you shall make a fire whereupon a purfume shall be made But let the Invocant go unto the head of the Table and round about it let there be seats placed for the Spirits as you please and the Spirits being called you shall invite them to drink and eat But if perchance you shall fear any evil Spirit then draw a Circle about it and let that part of the Table at which the Invocant sits be within the Circle and the rest of the Table without the Circle In our third book of Occult Philosophy we have taught how and by what meanes the Soul is joyned to the Body and what hapneth to the soul after death Thou maist know further That those Souls do still love their relinquished Bodies after death as it were a certain affinity alluring them such as are the Souls of noxious men which have violently relinquished their Bodies and Souls wanting a due burial which do still wander in a liquid and turbulent Spirits about their dead carcasses for these Souls by the known meanes by which heretofore they were conjoyned to their Bodies by the like vapors liquors and savours are easily drawn unto them From hence it is that the Souls of the dead are not to be called up without blood or by the application of some part of their relict Body In the raising up of these shadows we are to perfume with new Blood with the Bones of the dead and with Flesh Egges Milk Honey and Oil and such-like things which do attribute to the Souls a meanes apt to receive their

Bodies It is also to be understood That those who are desirous to raise up any Souls of the dead they ought to do it in those places wherein these kinde of Souls are most known to be conversant or for some alliance alluring those souls into their forsaken body or for some kinde of affection in times past impressed in them in their life drawing the said Souls to certain places things or persons or for the forcible nature of some place fitted and prepared for to purge or punish these souls Which places for the most part are to be known by the experience of visions nightly incursions and apparitions and such-like prodigies seen Therefore the places most fitting for these things are Church-yards And better then them are those places wherein there is the execution of criminal judgements And better then these are those places in which of late yeers there have been some publick slaughters of men Furthermore that place is better then these where some dead carkass that came by violent death is not yet expiated nor ritely buried and was lately buried for the expiation of those places is also a holy Rite duly to be adhibited to the burial of the bodies and oftentimes prohibiteth the souls to come unto their bodies and expelleth them far off unto the places of judgement And from hence it is That the Souls of the dead are not easily to be raised up except it be the Souls of them whom we know to be evil or to have perished by a violent death and whose bodies do want a right and due burial Now although we have spoken concerning such places of this kinde it will not be safe or commodious to go unto them but it behoveth us to take to what place soever is to be chosen some principal part of the body that is relict and therewith to make a perfume in due manner and to performe other competent Rites It is also to be known that because the Souls are certain spiritual lights therefore artificial lights especially if they be framed out of certain competent things compounded according to a true rule with congruent inscriptions of Names and Seals do very much avail to the raising up of departed Souls Moreover these things which are now spoken of are not alwayes sufficient to raise up Souls because of an extranatural portion of understanding and reason which is above and known onely to the Heaven and Destinies and their power We ought therefore to allure the said Souls by supernatural and coelestial powers duely administred even by those things which do move the very harmony of the Soul aswel imaginative as rational and intellectual as are Voices Songs Sounds Inchantments and Religious things as Prayers Conjurations Exorcismes and other holy Rites which may very commodiously be administred hereunto The end of the fourth book of Agrippa Heptameron OR MAGICAL ELEMENTS OF PETER de ABANO PHILOSOPHER IN the former book which is the fourth book of Agrippa it is sufficiently spoken concerning Magical Ceremonies and Initiations But because he seemeth to have written to the learned and well-experienced in this Art because he doth not specially treat of the Ceremonies but rather speaketh of them in general it was therefore thought good to adde hereunto the Magical Elements of Peter de Abano that those who are hitherto ignorant and have not tasted of Magical Superstitions may have them in readiness how they may exercise themselves therein For we see in this book as it were a certain introduction of Magical vanity and as it were in present exercise they may behold the distinct functions of spirits how they may be drawn to discourse and communication what is to be done every day and every hour and how they shall be read as if they were described sillable by sillable In brief in this book are kept the principles of Magical conveyances But decause the greatest power is attributed to the Circles For they are certain fortresses to defend the operators safe from the evil Spirits In the first place we will treat concerning the composition of a Circle Of the Circle and the composition thereof THe form of Circles is not alwayes one and the same but useth to be changed according to the order of the Spirits that are to be called their places times daies and hours For in making a Circle it ought to be considered in what time of the year what day and what hour that you make the Circle what Spirits you would call to what Star and Region they do belong and what functions they have Therefore let there be made three Circles of the latitude of nine foot and let them be distant one from another a hands breadth and in the middle Circle first write the name of the hour wherein you do the work In the second place Write the name of the Angel of the hour In the third place The sigil of the Angel of the hour Fourthly The name of the Angel that ruleth that day wherein you do the work and the names of his Ministers In the fifth place The name of the present time Sixthly The name of the Spirits ruling in that part of time and their Presidents Seventhly The name of the head of the Signe ruling in that part of time wherein you work Eighthly The name of the earth according to that part of time wherein you work Ninthly and for the compleating of the middle Circle Write the name of the Sun and of the Moon according to the said rule of time for as the time is changed so the names are to be altered And in the outermost Circle let there be drawn in the four Angles the names of the presidential Angels of the Air that day wherein you would do this work to wit the name of the King and his three Ministers Without the Circle in four Angles let Pentagones be made In the inner Circle let there be written four divine names with crosses interposed in the middle of the Circle to wit towards the East let there be written Alpha and towards the West let there be written Omega and let a cross divide the middle of the Circle When the Circle is thus finished according to the rule now before written you shall proceed Of the names of the hours and the Angels ruling them IT is also to be known that the Angels do rule the hours in a successive order according to the course of the Heavens and Planets unto which they are subject so that that Spirit which governeth the day ruleth also the first hour of the day the second from this governeth the second hour the third the third hour and so consequently and when seven Planets and hours have made their revolution it returneth again to the first which ruleth the day Therefore we shall first speak of the names of the hours Hours of the day Hours of the night 1. Yain. 1. Beron. 2. Janor 2. Barol 3. Nasnia 3. Thami 4. Salla 4. Athar 5. Sadedali 5. Methon 6. Thamur 6. Rana

House Populus sheweth a meane substance and that to be gotten with great difficulty maketh a man also always sensible of laborious toyl things stoln are never regained what is lost shall never be wholly recovered that which is hidden shall not be found But if the Question be of a thief it declareth him not yet to be fled away but to lie lurking within the City In the third House Populus raiseth few friends either of brethren or kindred foresheweth journeys but with labour and trouble notwithstanding some profit may accrue by them denotes a man unstable in his faith and causeth a man often to be deceived by his companions In the fourth House it signifies a father to be sickly and of a laborious life and his earthly possessions inheritances to be taken away sheweth profit to be gained by water sheweth treasure not to be hid or if there be any hidden that it shall not be found A patrimony to be preserved with great labour In the fifth House he sheweth no honest Messages but either maketh the messengers to be Porters or publick Carryers he divulgeth false rumours which notwithstanding have the likeness of some truth and seem to have their original from truth which is not reported as it is done It signifies a woman to be barren and causeth such as are great with childe to be abortives appointeth an inglorious Funeral and ill report after death In the sixth House Populus sheweth cold sicknesses and chiefly affecteth the lower parts of the body A Physician is declared to be careless and negligent in administring Physick to the sick and signifies those that are affected with sickness to be in danger of death and scarcely recover at all it notes the deceitfulness of servants and detriment of cattel In the seventh House it sheweth a wife to be faire and pleasant but one that shall be solicited with the love of many wooers signifies her loves to be feigned and dissembling maketh weak and impotent adversaries soon to desert prosecuting In the eighth House it denotes sudden death without any long sickness or anguish and oftentimes sheweth death by the water giveth no inheritance possession or legacy from the dead and if any be they shall be lost by some intervening contentions or other discord he signifies the dowry of a wife to be little or none Populus in the ninth House sheweth false dreames personates a man of rude wit without any learning or science in religion he signifies inferiour Offices such as serve either to cleanse the Church or ring the bells and he signifies a man little curious or studious in religion neither one that is troubled with much conscience In the tenth House he signifies such Kings and Princes as for the most part are expulsed out of their Rule and Dominions or either suffer continual trouble and detriment about them he signifies Offices and Magistracy which appertain to matters concerning the waters as about the Navy bridges fishings shores meadows and things of the like sort maketh Judges to be variable and slow in expediting of causes before them declareth a Mother to be sickly and of a short life In the eleventh House he giveth few friends and many flatterers and with Princes giveth neither favour nor fortune In the twelfth House he sheweth weak and ignoble enemies declareth one in prison not to be delivered discovereth dangers in waters and watry places Acquisitio found in the first House giveth a long life and prosperous old age signifies a man of middle stature and a great head a countenance very well to be distinguished or known a long nose much beard hair curling and fair eyes free of his meat and drink but in all things else sparing and not liberal In the second House he signifies very great riches apprehendeth all theeves and causeth whatsoever is lost to be recovered In the third House many brethren and they to be wealthy many gainful journies signifies a man of good faith In the fourth is signified a Patrimony of much riches many possessions of copious fruits he signifieth that treasure hid in any place shall be found and sheweth a father to be rich but covetous In the fifth House Acquisitio signifies many children of both Sexes but more Males then Females sheweth a woman to be with child and that she shall be delivered without danger and if a question be propounded concerning any Sex he signifies it to be Masculine encreaseth gainful profitable Embassages and Messages but extendeth fame not far after death yet causeth a man to be inherited of his own and signifieth rumours to be true In the sixth House he signifies many and grievous sicknesses and long to continue maketh the sick to be in danger of death and often to die yet he declareth a Physitian to be learned and honest giveth many servants and cattel and gaines to be acquired from them In the seventh House he signifies a wife to be rich but either a widow or a woman of a well-grown age signifies suits and contentions to be great and durable and that love and wedlock shall be effected by lot In the eighth House if a man be enquired after it sheweth him to be dead signifieth the kinde of death to be short and sickness to last but a few dayes discovereth very profitable legacies and inheritances and signifieth a wife to have a rich dowry In the ninth House he signifies long and profitable journeys sheweth if any one be absent he shall soon returne causeth gain to be obtained from Religious and Ecclesiastical Persons or Scholars and signifies a man of a true and perfect Science In the tenth House he maketh Princes to inlarge their Dominions a Judge fovourable but one that must be continually presented with gifts causeth Offices and Magistracy to be very gainful sigfieth a Mother rich and happy In the eleventh House Acquisitio multiplieth friends and bringeth profit from them and increaseth favour with Princes In the twelfth House he signifieth a man shall have many powerful or potent enemies reduceth and bringeth home servants fled away and cattel strayed and signifies he that is in prison shall not be delivered Laetitia in the first House signifies long life with prosperity and much joy and gladness and causeth a man to out-live and be more victorious then all his brethren signifies a man of a tall stature faire members a broad forehead having great and broad teeth and that hath a face comely and well coloured In the second House it signifies riches and many gaines but great expences and various mutations of ones state and condition theft and any thing lost is recovered and returned but if the Question be of a theef it declareth him to be fled away In the third house Laetitia sheweth brethren to be of a good conversation but of short life journeys pleasant and comfortable men of good credit and faith In the fourth he signifies happy Patrimonies and possessions a Father to be noble and honoured with the

may more be spoken but thou hast understood the relations of them already in the foregoing discourse From all which we may easily convince the opinions of those who deny that the Spirits can walk or make any motion but of how much truth we may hold the assertions of them who do suppose that these tumultuous Spirits are neither devils nor phantasms but the souls of the dead now hearken unto Poll. Are there they who are of that opinion Cast There are they who are of both opinions for they do declare that these are the souls of them who have departed from their bodies laden and clogged in their sins which are therefore heard to be more or less turbulent in houses according as they have any sensible ardent spark of that sin more or less so that except in the mean time they are expelled and driven away from thence or expiated by Alms or Intercessions they are compelled to a certain bound of liberty wandering thereabouts in expectation of the last Judgement Poll. Wherefore Cast. Because I believe that the souls of them which sleep in Christ do live with Christ and do not wander about the earth and the souls of them who are oppressed and burdened with the grievous weight of their sins since they are the members of Satan are bound with Satan in the chains of darkness expecting judgement in hell Poll. But Firmianus a Writer of no mean judgement thinketh the contrary in his Book which he hath written de Divino premio Cast How is that Poll. These are his words Let not any man conceive that the souls of the dead are judged immediately after death for they are all detained in one common custody until the time shall come wherein the Almighty Judge shall make examination and inquisition of their deeds Then they who shall he found righteous shall receive the reward of immortality but they whose sins and wickedness shall then be detected shall not arise again but shall be inclosed with the wicked in darkness and destined to eternal punishments Cast St. Augustine subscribeth to Lactantius in his Enchiridion saying That the time which is interposed between the death of mankinde and the last resurrection containeth the souls in secret hidden receptacles where every soul receiveth condigne rest or misery for the good or evil which he did in the body while he lived Poll. Neither doth St. Ambrose disagree from this in his second book of Cain and Abel he saith That the soul is loosed from the body and after the end of this life is suspended to the ambiguous time of the last judgement Cast So also some have declared that the soul of Trajanus Caesar did wander about but the soul of St. George was freed from such suffrage Poll. Thou hast even now spoke and that truly that spacious is the sea of various opinions concerning these Spirits for so indeed it is but what Port thou touchest at I desire thee it may not seem troublesom to thee to tell me for I am not as yet satisfied of the certainty hereof by our discourse Cast That which thou desirest I conceive to be this I hold that these tumultuous Spirits are meer images of Satan which are not to be feared neither is there any credit to be given to their answers and are in no wise the souls of the dead which either live with Christ if they have done well or else are bound in chains with Satan if they have done evil Poll. It remaineth that we sist out this Castor for it happeneth now sometimes that my father appeareth to me in my sleep perhaps that may also seem unto thee to be a Spirit Cast It may seem so but I will not in any thing contradict thee beyond Reason of my self I will adde nothing but at leastwise I will annihilate thy opinion with the assertions of St. Augustine Poll. What assertions are those Cast In his 11 Book which he intituleth De mortuorum cura he offereth them as a means saying Humane infirmity doth so believe of himself that when he seeth any one that is dead in his sleep he supposeth that he seeth the soul of that dead person but when he dreameth of any one that is alive he then is out of doubt that neither his soul nor his body but the similitude of the man appeared unto him As if they could be ignorant that the souls of dead men do not appear unto them in dreams but only the similitudes of the persons deceased And he proveth both these to be done by two examples which were at Mediolanus whereof the first he sheweth to have been the image of a certain father that was dead who appeared to his son admonishing him that he should not pay again a debt to an unjust Creditor which the father had paid him before for he saith the Case was thus The father had paid a debt to a certain Creditor which after the death of the father the Creditor endeavoured by force to recover the same again of his son who was ignorant of the payment thereof to whom the image of his father appeared when he was sleeping and shewed him where the Writing was hid Whereupon the son awakening from his sleep sought for the Paper in the place he was directed and sound it and thereby overthrew the malice of his deceitful Creditor The second example is whereby the same St. Augustine sheweth that the living do appear to the living in their sleep for he saith That Eurologius the Rhetorician professing the Rhetorick of Cicero at Carthage he found a difficult and obscure place that was not declared to him so that waking and sleeping he vexed himself by reason of his ignorance but in a certain night the image of Aurelius Augustine appeared to him and taught him in what manner the dark and difficult place was to be understood Poll. Augustine doth therefore conclude without doubt that they are not souls Cast He doth so conclude and the greater to strengthen such his judgement he addeth That if the souls of the dead have any interest or counsel in the affairs of the living he undoubtedly knew that his own pious mother did not desert him not for one night but when she was living followed him both by sea and land neither did he at any time sustain any anguish of heart but comforted his sorrows And that this may not seem too hard a speech the president of Christ teacheth that they do not erre who affirm that the good Angels by the appointment of God and Divine dispensation do sometimes come to and visit men both living and sleeping and sometimes to the place where souls endure punishment notwithstanding it is not unto all but only unto those who have so lived that God shall judge them worthy of this mercy or unto those upon whom without any respect unto their deserts God will be pleased to glorifie his unspeakable mercy that by the prayers of the living they may obtain pardon of their sins