he will read any prayers psalms or gospels for his defence they ought to take the first place After these prayers and orations are said then let him begin to invoeate the spirit which he desireth with a gentle and loving Inchantment to all the coasts of the world with the commemoration of of his own authority and power And then let him rest a little looking about him to see if any spirit do appear which if he delay then let him repeat his invocation as abovesaid until he hath done it three times and if the spirit be pertinacious obstinate and will not appear then let him begin to conjure him 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 turn himself towards the spirit and courteously receive him earnestly intreating him let him require his name and then proceeding further let him ask him â—hatsoever 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 wouldest 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 obtâ—ined 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 hopes are 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 demishing for the constancy of reiteration doth often increase your authority and power and striketh terror into the spirits and humbleth them to obey And therefore some use to make a gate in the circle whereby they go in and out which they open and shut as they please and fortify 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 neglâ—ct 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 terror to him that calls them either in the thing which he useth or in the operation it self But this kind of licensing is not given simply but by a kind 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 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 an instrument or subject of the experiment itself 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 wirtten 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 prayer and orations to God and the good Angels before we invocate the evil spirit conjuring him by the divine power There is another kind of spirits which we have spoken of in our third book of occult philosophy not so hurtful and nearest to men so also that they are affected with human 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 domestics animals and wild beasts and othersome do inhabit about fountains and meadows Whosoever therefore would call up these kind of spirits in the place where they abide it ought to be done with odoriferous perfumes and with sweet sounds and instruments of music specially composed for the business with using of songs inchantments and pleasant verses with praises and promises But those that are obstinate to yield 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 mayest betake thee to use Exorcisms but the chiefest thing that ought to be observed is constancy of mind and boldness free and alienated form fear Lastly when you would invocate these kind of spirits you ought to prepare a table in the place of invocation covered with clean linen whereupon you shall set new bread and running water or milk in new earthen vessels and new knives And you shall make a fire whereupon a perfume shall be made But let the invocant go unto the head of the table and round about it let there be seats placed for the spirits as you please and the spirits being called you shall invite them to drink and eat But if perchance you shall â—ear 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 â—ook of Occult Philosophy we have taught how and by what means the soul is joined to the body and what happeneh to the soul after death Thou mayest know further that those souls do still love their relinquished bodies after death as it were a certain affinâ—ty 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 means by which heretofore they were conjoined to their bodies by the like vapours liquors and favours are easily drawn unto them From hence it is that the souls of the dead are
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
a mile and the flocking together of great ravens and vultures near it did prohibit any access thereunto And he reported that in Lyppora near about the Aeolian Islands there was a certain hill from whence in the night there was heard Cymbals and sounds of tinkling instruments of brass with certain secret and hidden screechings laughings and roarings of spirits But even now Castor thou didst make mention of Zazelus whom also thou didst assert to have have been called Eurynomus by Pausania I desire the to shew me something more largely concerning this spirit Castor They do declare that he lives altogether by the flesh of the dead so as sometimes he doth not leave the bones Pollux Saxo Grammaticus in the fifth book of his Danish history doth most truly subscribe their consents and agreements to this thy assertion for there he sets before our eyes an admirable history of one Asuitus and Asmundus which easily proveth all thy sayings Castor I beseech thee declare this unto me Pollux Pollux Give attention it is thus Asuitus and Asmundus had sworn with mutual vows each to other that he which should live longest of them would entomb himself alive Now sickness did consume away Asuitus before Asmundus whereupon Asmundus for his oath of friendship sake with his dog and his horse entombed himself alive in a vast deep den having carried with him some meat whereupon a long time he fed And at length Ericus the King of Succia came into that place with an Army and broke open the tomb of Asuitus supposing their had been treasure hid therein but when the cave was opened he drew out Asmundus and brought him into the light who was covered with a deformed sharp countenance a deadly deformity and gored with blood flowing from his fresh wounds Castor But this story pertaineth not to our purpose Pollux Truly it doth if you diligently mark these verses which set forth the cause of his wounds Castor Shew me those verses if thou hast them Pollux They are these which follow Quid stupedis qui relictum me Colore cernitis Obsolescit nempe vivus omnis inter mortuos Nescio quo Stygii numinis ausu Missus ab inferis Spiritus affiuit Savis alipedem dentibus â—dit Infandoque Canem praebuit ori Non contentus equi vel canis esu Mox in me rapidos traâ—stulit ungues Discissaque gena sustulit aurem Huic laceri vultus horret imago Emicat inque fero vulnere sanguis Haud impune tamen monstâ—ifer egit Nam ferro servi mox caput ejus Persodique nocens stipite Corpus Why are ye amaz'd to see me pale 'Mongst th' dead what 's living needs must fail By what straâ—ge warrant from black hell A Spirit sent I know not fell With mercileâ—s teeth upon my Hâ—rsâ— And next my Dog without remorâ—e Devour'd but not with Dog and Horse Contented he on me the force Of his sharp nails try'd hence did tear Part of this cheek and one whole ear So my torn face doth look thus ill And all this blood appeareth still But yet this monstrous fiend from me I do assure you escaped not free His head my sword did from him take And 's trunk to th' ground I fixt with stake Castor I observe here that Asmundus did cut the head of the spirit Zazelus or Eurynomus and struck and pierced his body with a club what have spirits bodies that may be seen and handled by men Pollux Cortesius doth not deny but that their natures may receive the habit and covering of vegitable bodies and be transformed in several kinds of shapes whereby they can the more craftily and subtilly delude and deceive the improvident wits of men Basilius Magnus also testifieth the same and witnesseth that they have bodies appropriated to themselves as likewise also have the pure Angels Psellus a Necromanâ—er doth also report the same and he also teacheth That sometimes they sleep or rest and do change their places and shew themselves visible to the senses of men Socrates asserteth that a Spirit did speak with him which also sometimes he saw and felt but their bodies cannot be discerned to be different in sex But Marcus Cherronesus an excellent searcher into the natures of Spirits writeth that they have simple bodies and that there doth belong a difference of sex to compound bodies yet their bodies are easily drawn to motion and flexibility and naturally apt to receive every configuration For saith he even as the clouds do shew forth the apparition and resemblance sometimes of men and sometimes of every thing you conceive so likewise do the bodies of Spirits receive various shapes as they please by reason whereof they transform themselves into the forms sometimes of men and sometimes of women Nevertheless this is not free to them all but only to the fiery and airy Spirits For he teacheth that the Spirits of the water have more slow and less active bodies which by reason of the slowness and softness of that element they do most especially resemble birds and women of which kind the Naiades and Nereides are celebrated by the Poets Trimetius testifies that the Devils do desire to assume the shapes of men rather than any other form but when they cannot find the matter of the air convenient and befitting for that purpose And he saith that they frame such kind of appearances to themselves as the contrary humour or vapour will afford and so they are seen sometimes in the form and shape of a Lion a Wolf a Sow an Ass a Centaure of a Man horned having feet like a Goat such as it is reported were seen in the mountain of Thrungia where there was heard a terrible roaring Castor Porphyrius in Eusebius in his fourth book of Evangelical preparations teacheth that some of these are good spirits and some bad but I have counted them to be all evil Pollux Pollux Then it seemeth that thou art not seduced with the assertions either of Porphyrius or Apuieus or Proclus or of some other Platonicks which are mentioned in St. Augustines book of the City of God 1 2 and 3 chapter who also do affirm that there are some of these Spirits good for Eusebius in the said book and 6 Chapter and St. Augustine concerning the same in his book of The City of God the 9 Chapter and the 8 with very great and strong arguments do convince the Platonicks that none of these Daemons are good but all evil and that we do also approve of from their names which are every where set forth in holy Scripture for the Devil is called Diabolus that is flowing downwards that he which swelling with pride determined to reign in high places fell flowing downwards to the lowest parts like the torrent of a violent stream as Cassiodorus writeth And he is called Sathan that is an adversary who as St. Jerome testifieth by reason of the corruption of his own malice he continually resisteth and is an adversary against God who is the
subsist without an Enemy which virtue no sooner had the Almighty indued man withal but he forthwith added unto him an enemy lest that virtue should lose its nature being stupified with idleness He saith that a man cannot otherwise attain to the highest step unless he have always an active hand and that he shall establish and build up his salvation with a continual warfare and contention for God will not that mortal men shall come to immortal blessedness with an easy journey but he must wrestle and strive with sails and oars against the author and inventor of all evils and errors who causeth and worketh execrable things and miracles Cast. But sometimes it cometh to pass that by reason of the subtil snares and stratagems of the devil which he so craftily prepareth against us and especially against simple persons whom he intangleth with vain religions so that we cannot resist him or if we suppose our selves to be very able to withstand him yet nevertheless we shall be very much deceived by him as we read he oftentimes did to the good but almost foolish pastor of whom Tritemius maketh menâ—ion Poll. But what happened to this good Pastor and whom thou termest simple Cast. Tritemius saith Insomuch that he was not strong in faith therefore he made more account of the name of Saint Blaze and attributed more power and custody unto it than unto the name of God the best and greatest good Poll. In what manner Cast. He had in his walking staff or pastoral crook a Schedule inscribed with the name of St. Blaze by the power and virtue of which staff he did believe his swine were safely defended from the ravening of the wolves and he did attribute so great a deity to this Schedule that he would leave his herd of swine to feed in the fields alone notwithstanding a certain time coming when the pastor was absent from his flock and a certain man coming in the mean time saw the devil keeping them and he asked him what he kept here who is the worst persecutor of the salvation of men he answered I keep these swine The other replied By whose command the devil saith By the foolish confidence of the pastor for he included a certain Schedule in his staff unto which he ascribeth divine virtue or to the inscription of the name of St. Blaze and now contrary to his own law he believeth that his hogs are thereby defended from the injury of wolves inhering to me with a false superstition where when he hath been by me called again and again and hath not appeared I have taken this custody upon myself instead of St. Blaze for I always freely stand instead of God and his saints so also now most freely do I keep his swine for St. Blaze that I may magnify and confirm the foolish man in his vain confidence and thereby I may seduce him so that he may esteem this Schedule more than God Poll. This is a pleasant story but I do not wonder that the devil should impose so much upon so simple a pastor when he doth in many things prevail over the more wise if they do fit themselves to his opportunities which the Church contradicteth Poll. But are all things wrought and brought to pass by means of the devil which men call miracles Cast. No for we must give unto nature that which seemeth to belong unto her who is said to be the greatest worker of miracles as that which we have experienced in the stone Asbestos which as Solinus witnesseth being once set on fire cannot be quenched and the root Baara described by Josephus in the history of Jerusalem which he testified to be the colour of a flame of fire splendent shining in the night but so difficult to be taken that it always flies from under the hand of him that would take it and deceiveth his eyes so long until it be sprinkled with the urine of a menstruous woman and when it is retained by this means it may not be gathered or plucked up without danger for present death followeth him that gathereth or plucketh it up unless he shall be forâ—ifiâ—d with a presâ—rvative about his neck of the samâ— root For which cause they who want the same root do scarify it round about and having bound the root about with a bond they tye the â—ame to a dog and sudenly depart away Whereupon the dog too much endeavouring to follow after him drawâ—th up the root and as if the dog where to perform the turn of his master he forthwith dies and afterwardâ— the same root may be taken and handled without any danger to any man And the same Josephus teacheth that the same root is of such present force for expiations that also those who are vexed and tormented with unclean spirits are immediately delivered if they carry this root about them Notwithstanding there is nothing hindereth but that art also may imitate nature in the working of miracles as we may read in Aristotle of the Greek fire that would burn in water of which the said author in his singular treatise concerning this hath described very many compositions And concerning the fire which is extinguished with oil and kindled with cold water when it is besprinkled over therewith Poll. It sometimes happened that the devils do cloath themselves sometimes in more slender and sometimes in more gross habits that thereby they may very much affright and molest men with horrible phantasies and terrible sights with ghosts appearing in divers and several shapes aspects What cannot we be fortified with any thing to force and compel them to fly from us Cast. Origen in his book against Celsus saith that there is no way more certain than the naming of JESUS the true God For he saith he hath oftentimes seen innumerable spirits so driven away both from the souls and bodies of men St. Athanasius in his book de variis Quaestion testifieth that the most present remedy against the insultations of evil spirits is the begining of the 67 Psalm Let God arise and let his enemies be scattered Cyprian in his book Quod idola dii non sint commandeth that the devils should be conjured away by the true God Some men have declared that fire which is the most holy of all elements and the creed and also the instrument whereon the fire was carried were very profitable for this purpose from whence in their sacrifices about the sepulchers of the dead they diligently observed the use of lights or else from thence that Pythagoras did determine that God could in no wise be truly worshipped without lights burning Some others do bind swords for this intent and purpose taking the same out of the 11 Ode of Homer where he writeth that Ulysses when he offered a sacrifice to his mother had a sword drawn present by him wherewith he expelled and drove away the spirits from the blood of his sacrifice And in the sixth of Virgil when the Sybil led Aeneas into
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 be 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 mankind and the last resurrection containeth the souls in secret hidden receptacles where every soul receiveth condign 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 judgment 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 toutchest at I desire thee it may not seem troublesome 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 their 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 fift 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 myself I will add 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 intitleth De mortuorum cura he offereth them as a means saying Human infirmaty 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 as 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 awaking from his sleep sought for the paper in the place he was directed and found 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 unto 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 judgment he addeth that if the souls of the dead have any interest or council 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 err 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 his mercy or unto those upon whom without any respect unto their deserts God will be pleased to glorify his unspeakable mercy that by the prayers of the living they may obtain pardon of their sins and deliverance from the prison of torments Poll. I have sometimes read that the same St. Augustine did write that it is better for a man to doubt of secret things than to contend about things uncertain Cast. That is certainly true neither doth he declare himself to be an offence to those who do leave all these things to the unsearchable judgments of God and labour not to find out the secrets thereof Poll. Because I have easily understood thy answers hitherto I will not desist till thou hast fully resolved me concerning this subject I desire therefore to know whether all miracles which the devils perform are done really or imaginary phantâ—sies Cast. That they perform many things really and many things only seemingly we have already manifested out of the writings of St. Augustine For that great prelate of the Christian Church writeth in the 11 chapter of his book de Trinitate that it is a very easy thing for the wicked Spirits through the airy substance of their bodies to perform many things which seem wonderful to the souls that are oppressed with earthly bodies to be done He also saith that earthly bodies may be so qualified with art and exercise that in public Theatres they may perform such wonderful things that those who never have seen them will not believe them but that they were done by the assistance of the devil and his ministers to make their bodies of such an airy element that the flesh wonders at Or else which is much
Daniel and sooner heareth us than we are able to overcome the hardness of our hearts to pray But he will not that we give holy things to dogs nor despise and contemn the gifts of his treasury Therefore diligently and often read over and over the first Septinary of secrets and guide and direct thy life and all thy thoughts according to those precepts and all things shall yield to the desires of thy mind in the Lord to whom thou trustest The fifth Septenary Aphor. 29. As our study of Magick proceedeth in order from general Rules premised let us now come to a particular explication thereof Spirits either are divine ministers of the word and of the Church and the members thereof or else they are servient to the Creatures in corporal things partly for the salvation of he soul and body and partly for its destruction And there is nothing done whether good or evil without a certain and determinate order and government He that seeketh after a good end let him follow it and he that desireth an evil end pursueth that also and that earnestly from divine punishment and turneth away from the divine will Therefore let every one compare his ends with the word of God and as a touchstone that will judge between good and evil and let him propose unto himself what is to be avoided and what is to be sought after and that which he constituteth and determineth unto himself let him follow diligently not procrastinaing or delaying until he attain to his appointed bound Aphor. 30. They which desire riches glory of this world Magistracy honours dignities tyrannies and that magically if they endeavour diligently after them they shall obtain them every one according to his destiny industry magical sciences as the history of Melesina witnesseth the Magicians thereof who ordained that none of the Italian nation should for ever obtain the rule or Kingdom of Naples and brought it to pass that he who reigned in his age to be thrown down from his seat so great is the power of the guardian or tutelar Angels of the Kingdoms of the world Aphor. 31. Call the Prince of the Kingdom and lay a command upon him and command what thou wilt and it shall be done if that Prince be not again absolved from his obedience by a succeeding Magician Therefore the Kingdom of Naples may be again restored to the Italians if any Magician shall call him who Instituted this order and compel him to recall his deed he may be compelled also to restore the secret powers taken from the treasury of Magick a Book a Gem a Magical Horn which being had any one may easily if he will make himself the Monarch of the world But Judaeus chused rather to live among Gods until the judgment before the transitory good of this world and his heart is so blind that he understandeth nothing of the God of heaven and earth or thinketh more but enjoyeth the delights of things immortal to his own eternal destruction And he may be easier called up than the Angel of Plotinus in the Temple of Isis. Aphor. 32. In like manner also the Romans were taught by the Sibyls books and by that means made themselves the Lords of the world as histories witness But the Lords of the Prince of a Kingdom do bestow the lesser Magistracies He therefore that desireth to have a lesser office or dignity let him magically call a noble of the Prince and his desires shall be fulâ—â—lled Aphor. 33. But he who coveteth contemptible dignities as riches alone let him call the Prince of riches or one of his Lords and he shall obtain his desire in that kind whereby he would grow rich either in earthly goods or merchandize or with the gifts of Princes or by the study of Metals or Chymistry as he produceth any president of growing rich by these means he shall obtain his desire therein Aphor. 34. All manner of evocation is of the same kind and form and this way was familiar of old time to the Sibyls and chief Priests This in our time through ignorance and impiety is totally lost and that which remaineth is depraved with infinite lies and superstitions Aphor. 35. The human understanding is the only effecter of all wonderful works so that it may be joined to any Spirit and being joined she produceth what â—he will Therefore we are carefully to proceed in Magick lest that Syrens and other â—onsters deceive us which likewise do desire the society of the human soul. â—et the Magician carefully hide himself alâ—â—ys under the wings of the most High lest hâ— offâ—r himself to be devoured of the roaring Lion 〈◊〉 they who desire eâ—rthly things do very hardâ—y escape â—he shares of the â—evil The sixth Septinary Aphor. 36. Care is to be taken that experiments be not mixed with experiments but that every one be only simple and several for God and Nature have ordained all things to a certain and appointed end so that for examples sake they who perform cures with the most simple herbs and roots do cure most happily of all And in this manner in Constellations Words and Characters Stones and such like do lie hid the greatest influences or virtues in deed which are instead of a miracle So also are words which being pronounced do forthwith cause creatures both visible invisible to yield obedience as well creatures of this our world as of the watery airy subterranean and Olympick supercelestial and infernal and also the divine Therefore simplicity is chiefly to be studied the knowledge of such simples is to be sought for from God otherwise by no other means or experience they can be found out Aphor. 37. And let all lots have their place decently Order Reason Means are the three things which do easily render all learning as well of the visible as invisible creatures This is the course of Order that some creatures are creatures of the light others of darkness these are subject to vanity because they run headlong into darkness and inthral themselves in eternal punishments for their rebellion Their Kingdom is partly very beautiful in transitory and corruptable things on the one part because it cannot consist without some virtue and great gifts of God and partly most filthy and horrid to be spoken of because it aboundeth with all wickedness and sin idolatry contempt of God blasphemies against the true God and his works worshiping of devils disobedience towards Magistrates seditions homicides robberies tyranny adulteries wicked lusts rapes thefts lies perjuries pride and a covetous desire of rule in this mixture consisteth the Kingdom of darkness but the creatures of the light are filled with eternal truth and with the grace of God and are Lords of the whole world and do reign over the Lords of darkness as the members of Christ. Between these and the other there is a continual war until God shall put an end to their strife by his last judgment Aphor. 38. Therefore Magick
naturae unicus inventor c. Thus saith Zoroaster word for word God the first incorruptable everlasting unbegotten without parts most like himself the guide of all good expecting no reward the best the wisest the father of right having learned justice without teaching perfect wise by nature the only inventor thereof So that a Magician is no other but divinorum cultor interpres a studious observer and expounder of divine things and the art itself is none other than quam Naturalis Philosophiae absoluta consummatio than the absolute perfection of natural Philosophy Nevertheless there is a mixture in all things of good with evil of falshood with truth of corruption with purity The good the truth the purity in every kind may well be embraced as in the ancient worshiping of God by Sacrifice there was no man knowing God among the Elders that did forbear to worship the God of all power or condemn that kind of Worship because the Devil was so adored in the Image of Baal Dagon Astaroth Chemosh Jupiter Apollo and the like Neither did the abuse of Astrology terrify Abraham if we believe the most ancient and religious Writers from observing the motions and natures of the heavenly bodies Neither can it dehort wise and learned men in these days from attributing those virtues influences and inclinations to the Stâ—rs and other Lights of heaven which God hath given to those his glorious creatures I must expect some calumnies and obtrectations against this from the malicious prejudiced man and the lazy affecters of â—gnorance of whom this age swarms but â—he voice and sound of tâ—e Snake and the Goose is all one But our stomachs are not now so queazy and tender after so long time feeding upon solid Divinity nor are we so umbragious and startling having been so long enlightened in Gods path that we should relapse into that childish Age in which Aristotle's Metaphysicks in a council in France was forbid to be read But I incite the Reader to a charitable opinion hereof with a Christian Protestation of an innocent purpose therein and intreat the Reader to follow this advice of Tabaeus Qui litigant sint ambo in conspectu tuo mali rei And if there be any scandel in this enterprize of mine it is taken not given And this comfort I have in that Axiome of Trismegistus Qui pius est summe philosophatur And therefore I present it without disguise and object it to all of candor and indifference and of readers of whom there be four sorts as one observes Spunges which attract all without distinguishing Hour-glasses which receive and pour out as fast Bags which retain only the dregs of Spices and let the Wine escape and Sieves which retain the best only Some there are of the last sort and to them I present this Occult Philosophy knowing that they may reap good thereby And they who are severe against it they shall pardon this my opinion that such their severity proceeds from Self-guiltiness and give me leave to apply that of Ennodius that it is the nature of the Self-wickedness to think that of others which they themselves deserve And it is all the comfort which the guilty have Not to find any innocent But that amongst others this may find some acceptation is the desire of R. TURNER London Aug. 1654. To his special friend Mr. R. Turner on his judicious Translation of Corn. Agrippa AS one that just out of a trance appears Amaz'd with stranger sights whose secret fears Are scarcely past but doubtful whether he May crâ—dit's eyes remaineth stedfastly Fix'd on those objects just like him I stand Rapt in amazement to behold that can By art come near the Gods that far excel The Angels that in those bright spheres do dwell Behold Agrippa mounting the lofty skies Talking with Gods and then anon he pries Int ' earths deep cabinet as t' Mercury All kinds oâ— spirits willing subjects be And more than this his book supplies but we Blind mortals no ways could be led to see That light without a taper then thou to us Must be Agripga and an Oedipus Agrippa once again appears by thee Pull'd out o' th' ashes of Antiquity Let squint-ey'd envy pine away whilst thou Wear'st crowns of Praise on thy deserving brow I· P. B. Cantabrigiae To his ingenious friend Mr. Turner upon his Translation THrice noble Soul renown'd Epitome Of Learning and Occult Philosophy That unknown Geomancy dost impart With profound secrets of that abstruce Art T' expound Natural Magick is thy task Not hell born Necromancy to unmask Exposing mysteries to public view That heretofore were known to very few Thou dost not keep thy knowledge to thy self As base covetous Misers do their pelf Whose numerous bâ—gs of rust-eaten gold Profits none till themselves are laid in mold But studious of public good dost make All of th' fruits of thy labours to pertake Therefore if some captious Critick blame Thy writings surely then his judgment 's lame Art hath no hater but an empty pate Which can far better carp than imitate Nay Zoilus or Momus will not dare Blame thy translation without compare Excellent So that if an hundred tongues Dame nature had bestow'd and brazen lungs Yet rightly to ebuccinate thy praises I should want strength as well as polite phrases But if the gods will grant what I do crave Then Enoch's translation shalt thou have W. P. S. John's Cambr. To his friend the Author on his Translation WHat not a Sibyl or Cassandra left Apollo ceas'd has sharp-fang'd time bereft Us of the Oracles Is Dodan's grove Cut down Does ne'er a word proceed from Jove Into the ears of mortals that inherit Tiresias soul or the great Calcha's spirit What is become o' th' Augurs that foretold Nature's intents Are the Magi dead that could Tell what was done in every sphere Shall we Not know what 's done in the remot'st Country Without great travel Can't we below descry The mind o' th' gods above All 's done by thee Agrippa all their arts lie couch'd in thee Th' art that before in divers heads did lie Is now collect in t ' one Monopoly But all 's in vain we lack'd an Oedipus Who should interpret's meaning unto us This thou effect'st with such dexterity Adding perhaps what the Author ne'er did see That we may say thou dost the art renew To thee the greater half of th' praise is due J. B. Cantabrigiae To the Author on his Translation of Cornelius Agrippa PAllas of learning th' art if Goddess â—am'd Which Prototype thy knowledge hath explain'd Which nature also striving to combine Science and Learning in this form of thine To us not darkly but doth clearly shew Knowledge of Mysteries as the shrine in you By thy permission 't is we have access Into Geomancy which yet unless Thou hadst unmask'd a mystery 't had lain A task too hard for mortals to explain Which since thou hast fâ—om the Lethaean floods Preserv'd we 'll
consecrate the Laurel buds To thee Phoebus dismissed thine shall be The Oracle to which all men shall flee In the time of danger thy predictions shall To whatsoever thou command'st inthral Our willing hearts yea thou shalt be Sole Prophet we obedient to thee J· R. To the Author on his ingenious Translaâ—ion of Cornelius Agrippa WHat is 't I view Agrippa made to wear An English habit sure 't is something rare Or are his Roman garments by thy Wit Translated to an English garb so fit T' illustrate him for that thou hast we see Enlightened his obscure Philosophy And that which did so intricate remain Thou hast expos'd to ev'ry vulgar brain If then thy beams through such dark works shine clear How splendent will they in thine own appear Then go thou on brave soul to spread such rays Of Learning through the world may speak thy praise And fear no Criticks for thou by a spell Canst force their tongues within their teeth to dwell Jo. Tabor of St. John's in Cambrige To the Author on his Translation of Cornelius Agrippa DOth Phoebus cease to answer t' our demands Or will he not accept at mortals hands A sad bidental and is Sibyls cave Inhabitable or may Tiresias have No successor nor rival how shall we Then Oedipus to th' world direct if he Do incess add to parricide th' are dumb That could predict what things should surely come And they are silent that knew when t' apply T' our body-politic purge and phlebotomy How will bold thieves our treasures rob who shall Lost goods regain or by his charms recall The nocent Th' art by thee repriev'd In thee the Magi seem to be reviv'd Phoebus is not brain-sick Jove's doves not dead Th' oracles not ceas'd Agrippa's bed Like the Arabian birds self-builded nest Which first her urn proves then her quickning rest Hath thee produc'd more than his equal sure Else had this art as yet remain'd obscure A miracle to vulgars well known to none Scarce read by deepest apprehension Then I 'll conclude since thou dost him explain That the younger brother hath the better brain John Tomlinson of St. John's in Cambridge To his good friend the Author on his Translation of Occult Philosophy and Geomancy MOST noble undertakings as if art And prudence should a bargain make t' impart Refulgent lustres you send forth a ray Which noblest partons never could display Well may Diana love you and inspire Your noblest genius with caelestial fire Whose sparkling fancy with more power can quell And sooner conquer than a magic spell The author thought not when he pen'd the book To be surmounted with a higher look Or be o'ertopt b' a more triumphant strein Which should exalt his then most pleasant vein But seeing that a later progeny Hath snatch'd his honour from obscurity Both shall revive and make spectators know The best deservers of the laurel bow Nature and art here strive the victory To get and though to yield he doth deny Th' hast got the start though he triumph in praise Yet may his Ivy wait upon your bays M. S. Contabrigiae Henry Cornelius Agrippa Of Geomancy GEOMANCY is an art of divination whereby the judgment may be rendered by lot or destiny to every question of every thing whatsoever but the art hereof consisteth especially in certain points whereof certain figures are deducted according to the reason or rule of equallity or inequallity likeness or unlikeness which figures are also reduced to the caelestial figures assuming their natures and properties according to the course and forms of the signs and planets Notwithstanding this in the first place we are to consider that this kind of art can declare or shew forth nothing of verity unless it shall be radical in some divine virtue and this the authors of this science have demonstrated to be too-fold the one whereof consists in religion and cerimonies and therefore they will have the projecting of the points of this art to be made with signs in the earth wherefore the art is appropriated to this element the earth even as pyromanâ—â— to the the fire and hydromancy to the element of water then whereas they judged the hand of the projector or worker to be most powerfully moved and directed to the terrestrial spirits and therefore they first used certain holy incantations and deprecations with other rites and observations provoking and alluring spirits of this nature hereunto Another power there is that doth direct and rule this lot or fortune which is in the very soul itself of the projector when he is carried to this work with some great egress of his own desire for this art hath a natural obedience to the soul itself and of necessity hath efficacy and is moved to that which the soul itself desires and this way is by far more true and pure neither matters it where or how those points are projected therefore this art hath the same radix with the art of Astrological questions which also can no otherwise be verified unless with a constant and excessive affection of the Querent himself Now then that we may proceed to the praxis of this art first it is to be known that all figures upon which this whole art is founded are only sixteen as in this following table you shall see noted with their names Greater Fortune * * * *  *   *  Lesser Fortune  *   *  *  * *  * Solis ☉ Via * * * * Populus * * * * * * * * Lunae ☽ Acquisit * *  *  *  *  *  Laetitia  *  * * *  * *  * Jovis ♃ Puella  *  * *  *   *  Amissio  *  * *  *  *  * Veneris ♀ Conjunct * *  *   *  *  * Albus * * * *  *  *  * Mercury ☿ Puer  *   *  *  *  *  Rubeus * *  *  *  * *  * Martis ♂ Carcer  *  * * *  * *   Tristitia * * * * *  *  *  Saturn ♄ ☊ Drag head * *  *   *   *  ☋ drag tail  *   *   *  *  *  Now we proceed to declare with what planets these figures are distributed for hereupon all the propriety and nature of figures and the judgment of the whole art dependeth therefore the greater and lesser fortune are ascribed to the Sun but the first or greater fortune is when the sun is diurnal and posited in his dignities the other or lesser fortune is when the sun is nocturnal or placed in less dignities Via and Populus that is the way and people are referred to the moon the first from her beginning and increasing the second from her full light and quarter decreasing Acquisitio
delectable experiments of the sacred deities So that as by the reading of our other books of Occult Philosophy thou mayest earnestly covet the knowledge of these things even so with reading this Book thou shalt truely triumph Wherefore let silence hide these things within the secret Closets of thy Religious Breast and conceal them with constant Taciturnity This therefore is to be known That the names of the intelligent presidents of every one of the Planets are constituted after this manner that is to say by collecting together the letters out of the figure of the World from the rising of the body of the Planet according to the succession of the Signs through the several degrees and out of the several degrees from the Aspects of the Planet himself the calculation being made from the degree of the ascendant In the like manner are constituted the names of the Princes of the evil Spirits they are taken under all the Planets of the presidents in a retrograde order the projection being made contrary to the succession of the Signs from the begining of the seventh house Now the name of the supreme and highest intelligence which many do suppose to be the soul of the world is collected out of the four Cardinal points of the figure of the world after the manner already delivered and by the opposite and contrary way is known the name of the great Daemon or evil Spirit upon the four Cadent Angles In the like manner shalt thou understand the names of the great presidential Spirits ruling in the Air from the four Angles of the succedant houses so that as to obtain the names of the good spirits the calculation is to be made according to the succession of the signs begining from the degree of the ascendant and to attain to the names of the evil spirits by working the contrary way You must also observe that the names of the evil spirits are extracted as well from the names of the good spirits as of the evil so notwithstanding that if we enter the table with the name of a good spirit of the second order the name of the evil spirit shall be extracted from the order of the Princes and Governors but if we enter the table with the name of a good Spirit of the third order or with the name of an evil Spirit a Governor after what manner soever they are extracted whether by this table or from a celestial figure the names which do proceed from hence shall be the names of the evil spirits the Ministers of the inferior order It is further to be noted That as often as we enter this table with the good Spirits of the second order the names extracted are of the second order and if under them we extract the name of an evil Spirit he is of the superior order of the Governors The same order is if we enter with the name of an evil Spirit of the superior order If therefore we enter this table with the names of the Spirits of the third order or with the names of the ministering Spirits as well of the good Spirits as of the evil the names extracted shall be the names of the ministering Spirits of the inferior order But many Magicians men of no small Authority will have the tables of this kind to be extended with Latin Letters so that by the same tables also out of the name of any office or effect might be found out the name of any spirit as well good as evil by the same manner which is above delivered by taking the name of the office or of the effect in the column of letters in their own line under their own star And of this practice Trismegistus is a great Author who delivered this kind of calculation in Egyptian letters not unproperly also may they be referred to other letters of other tongues for the reasons assigned to the signs for truly he only is extant of all men who have treated concerning the attaining to the names of spirits Therefore the force secrecy and power in what manner the sacred names of spirits are truly rightly found out consisteth in the disposing of vowels which do make the name of a spirit wherewith is constituted the true name right word Now this art is thus perfected and brought to pass first we are to take heed of placing the vowels of the letters which are found by the calculation of the celestial fiâ—ure to find the names of the spirits of the second order Presidents and Governors And this in the good spirits is thus brought to effect by considering the stars which do constitute and make the letters and by placing them according to their order First let the degree of the eleventh house be substracted from the degree of that star which is First in order and that which remaineth thereof let it be projected from the degree of the ascendant and where that number endeth there is part of the vowel of the First letter begin therefore to calculate the vowels of these letters according to their number and order and the vowel which falleth in the place of the star which is the first in order the same vowel is attributed to the First letter Then afterwards thou shalt find the part of the second letter but substracting the degree of a star which is the second in order from the first star and that which remaineth cast from the ascendant And this is the part from which thou shalt begin the calculation of the vowels and that vowel which falleth upon the second star the same is the vowel of the second letter and so consequently mayest thou search out the vowels of the following letters always by substracting the degree of the following star from the degree of the star next preceding and going before And so also all calculations and numerations in the names of the good spirits ought to be made according to the successions of the signs And in calculating the nâ—mes of the evil spirits where in the names of the good spirits is taking the degree of the eleventh house in these ought to be taken the degree of the twelfth house And all numerations and calculations may be made with the succession of the signs by taking the beginning from the degree of the tenth house But in all extractions by tables the vowels are placed after another manner In the first place therefore is taken the certain number of letters making the name itself is thus numbered from the beginning of the column of the first letter or whereupon the name is extracted and the letter on which this number falleth is referred to the first letter of the name extracted by taking the distance of the one from the other according to the order of the alphabet But the number of that distance is projected from the beginning of his column and where it endeth there is part of the first vowel from thence therefore thou shalt calculâ—te the vowels themselves in their own
number and order in the same column and the vowel which shall fall upon the first letter of a name the same shall be atâ—ributed to that name Now thou shalt find the following vowels by taking the distance from the precedent vowel to the following and so consequently according to the succession of the alphabet And the number of that distance is to be numbered from the beginning of his own column and where he shall cease there is part of the vowel sought after From thence therefore must you calculate the vowels as we have abovesaid and those vowels which shall fall upon your own letters are to be attributed unto them if therefore any vowel should happen to fall upon a vowel the former must give place to the latter and this you are to understand only of the good spirits In the evil spirits also you may proceed in the same way except only that you make the numerations after a contrary and backward order contrary to the succession of the alphabet and contrary to the order of the columns that is to say in ascending The name of good Angels and of every man which we have taught how to find out in our third book of Occult Philosophy according to that manner is of no little authority nor of a mean foundation But now we will give unto thee some other ways illustrated with no vain reasons one whereof is by taking in the figure of the nativity the five places of Hylech which being noted the characters of the letters are projected in their order and number from the beginning of Aries and those letters which fall upon the degrees of the said places accordâ—ng to their order and dignity disposed and aspected do make the name of an Angel There is also another way wherein they do take Almutel which is the ruling and governing star over the aforesaid five places and the projection is to be made from the degree of the ascendant which is done by gathering together the letters falling upon Almutel which being placed in order according to their dignity do make the name of an Angel There is furthermore another way used and very much had in observation from the Egyptians by making their calculations from the degree of the ascendant and by gathering together the letters according to the Almutel of the eleventh house which house they call a good Damon which being placed according to their dignities the names of the Angels are constituted Now the names of the evil Angels are known after the like manner except only that the projections must be performed contrary to the course and order of the succession of the signs so that whereas in seeking the names of good spirits we are to calculate from the beginning of Aries contrariwise in attaining the names of the evil we ought to account from the beginning of Libra And whereas in the good spirits we number from the degree of the ascendant contrarily in the evil we must calculate from the degree of the seventh house But according to the Egyptians the name of an Angel is collected according to the Almutel of the twelfth house which they call an evil spirit Now all those rites which are elsewhere already by us delivered in our third book of Occult Philosophy may be made by the characters of any language In all which as we have abovesaid there is a mystical and divine number order and figure from whence it cometh to pass that the same spirit may be called by divers names But others are discovered from the name of the spirit himself of the good or evil by tables formed to this purpose Now these celestial characters do consist of lines and heads the heads are six according to the six magnitudes of the stars whereunto the planets also are reduced The first magnitude holdeth a star with the Sun or a cross The second with Jupiter a circular point The third holdeth with Saturn a semicircle a triangle either crooked round or accute The fourth with Mars a little stroke penetrating the line either square straight or oblique The fifth with Venus and Mercury a little stroke or point with a tail ascending or descending The sixth with the Moon a point made black All which you may see in the ensuing table The heads then being posited according to the site of the stars of the figure of heaven then the lines are to be drawn out according to the congruency or agreement of their natures And this you are to understand of the fixed stars But in the erecting of the Planets the lines are drawn out the heads being posited according to their course and nature amongst themselves Stars Heads lines joined to the heads I. ☉ ✚ ✚ II ♃ â—‹ â—‹ â—‹ III ♄ IIII ♂ ✚ â—Š â–¡ â—Š â–¡ V ♀ ☿ VI ☽ When therefore a character is to be found of any celestial Image ascending in any degree or face of a sign which do consist of Stars of the same magnitude and nature then the number of these Stars being posited according to their place and order the lines are drawn after the similitude of the Image signified as copiously as the same can be done But the characters which are extracted according to the name of a spirit are composed by the table following by giving to every letter that name which agreeth unto him out of the table which although it may appear easy to those that apprehend it yet there is herein no small difficulty to wit when the letter of a name falleth upon the line of letters or figures that we may know which figure or which letter is to be taken And this may be thus known for if a letter falleth upon the line of letters consider of what number this letter may be in the order of the name as the second or the third then how many letters that name containeth as five or seven and multiply these numbers one after another by themselves and treble the product then cast the whole being added together from the beginning of the letters according to the succession of the alphabet and the letter upon which that number shall happen to fall ought to be placed for the character of that spirit But if any letter of a name fall on the line of figures it is thus to be wrought Take the number how many this letter is in the order of the name and let it be multiplied by the number of which this letter is in the order of the alphabet and being added together divide it by nine and the remainder sheweth the figure or number to be placed in the character and this may be put either in a Geometrical or Arithmetical figure of number which notwithstanding ought not to exceed the number of nine or nine Angels The Characters of good Spirits A simple point Round Starry Straight standing line Lying Oblique Line crooked like a bow Like waves Toothed Intersection right Inherent Adherent separate Oblique intersection simple Mixt. Manifold Perpendicular right dexter Sinister Neuter
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
those things which do appertain to this rite of invocation the first is that a place be chosen clean pure close quiet free from all manner of noise and not subject to any strangers sight This place must first be exorcised and consecrated and let there be a table or altar placed therein covered with clean white linen and set towards the east and on each side thereof let there be set two consecrated wax-lights burning the flame whereof ought not to go out all these days In the middle of the altar let there be placed lamens or the holy paper which we have before described covered with fine linen which is not to be opened until the end of these days of the consecration You shall also have in readiness a precious perfume and pure anointing oil and let them be both kept consecrated There must also a Censer be set on the head of the altar wherein you shall kindle the holy fire and make a perfume every day that you shall pray You shall also have a long garment of white linen close before and behiâ—d which maâ— cover the whole body and the â—eet and girt about you with a girdle You shall alsâ— have a veil made of pure clean linen and in tâ—e fore-part thereof let there be fixed golden or gilded Lamens with the inscription of the name Tetragrammaton all which things are to to be sanctified and consecrated in order But you must not enter into the holy place unless it be first washed and arayed with a holy garment and then you shall enter into it with your feeâ— naked And when you enter therein you shall sprinkle it with holy water then you shall make a perfume upon the altar and afterwards with bended knees pray before the altar as we have directed But in the end of these days on the last day you shall fast more strictly and fasting on the day following at the rising of the Sun you may enter into the holy place using the ceremonies before spoken of first by sprinkling yourself then with making a perfume yo shall sign yourself with holy oil in the forehead and anoint your eyes using prayer in all these consecrations Then you shall open the holy lamen and pray before the altar upon your knees as abovesaid and then an invocation being made to the Angels they will appear unto you which you desire which you shall entertain with a benign and chast communication and license them to depart Now the Lamen which is to be used to invoke any good spirit you shall make after this manner either in metal conformable or in new wax mixt with spices and colours coformable or it may be made with clean paper with convenient colours and the outward form or figure thereof may be square circular or triangular or of the like sort according to the rule of the numbers in which there must be written the divine names as well the general names as the special And in the centre of the Lamen let there be drawn a character of fix corners in the middle whereof let there be written the name and character of the star or of the spirit his governor to whom the good spirit that is to be called is subject And about this character let there be placed so many characters of five corners as the spirits we would call together at once And if we shall call only one spirit nevertheless there shall be made four Pentagones wherein the name of the spirit or spirits with their characters is to be written· Now this table ought to be composed when the Moon is increasing on those days and hours which then agree to the spirit And if we take a fortunate star herewith it will be the better Which table being made in this manner it is to be consecrated according to the rules aâ—oâ—â— delivered And this is the way of mâ—kiâ—g â—he general table serving for the invocaâ—ing of all good spirits whatsoever Nevertheless we â—ay mâ—ke special tables congruent to every spirâ—t by the rule which we have above spoken of concerning holy pentacles And now we will declare unto you another rite more easy to perform this thing that is to say let the man that is to receive and Oracle from the good spirits be chast pure and confess'd Then a place being prepared pure and clean and covered every where with white linen on the Lords day in the new of the Moon let him enter into that place cloathed with clean white garments and let him exorciâ—e the place and bless it and make a Circle therein with a sanctified cole and let there be written in the uttermost part of the Circle the names of the Angels and and in the inner part thereof let there be written the mighty names of God and let him place within the Circle at the four angles of the World the Censers for the perfumes Then let him enter the place fasting and washed and let him begin to pray towards the east this whole Psalm Beati immaculati in via c. Blessed are the undefiled in the way c. by perfuming and in the end depricating the Angels by the said divine names that they will deign to discover reveal that which he desireth and that let him do six days continuing washed and fasting And on the seventh day which is the Sabbath let him being washed and fasting enter the Circle and perfume it and anoint himself with holy anointing oil by anointing his forehead and upon both his eyes and in the palms of his hands and upon his feet Then upon his knees let him say the Psalm aforesaid with divine and Angelical names Which being said let him arise let him begin to walk about in a Circle within the said Circle from the east to the west until he is wearied with a dizziness of his brain let him fall â—own in the Circle and there he may rest and forthwith he shall be wrapt up in an extasy and a spirit will appear unto him which will inform him of all things We must observe also that in the Circle there ought to be four holy candles burning at the four parts of the world which ought not to want light for the space of a whole week And the manner of fasting must be such that he abstain from all things having a life of sence and from those which do proceed from them and let him only drink pure running water neither let him take any food till the going down of the sun And let the perfume and the holy anointing oil be made as is set forth in Exodus and the other holy books of the Bible It is also to be observed that always as often as he enters into the Circle he hath upon his forehead a golden Lamen upon which there must be written the name Tetragrammaton as we have before spoken But natural things and their commixtures do also belong unto us and are conducing to receive Oracles from any spirit by a dream
not to be called up without blood or by the application of some part of their relict body In the raising up of these shadows we are to perfume with new blood with the bones of the dead and with Flesh Eggs Milk Honey and Oil and such like things which do attribute to the souls a means apt to receive their bodies It is also to be understood those who are desirous to raise up any souls of the dead they ought to do it in those places wherein these kind of souls are most known to be conversant or for some alliance alluring those souls into their forsaken body or some kind of affection in times past impressed in them in their life drawing the said souls to certain places things or persons or for the forcible nature of some place fitted and prepared for to purge or punish these souls Which places for the most part are to be known by the experience of visions nightly incursions and apparitions and such like prodigies seen Therefore the places most fitting for these things are Church-yards And better than them are those places wherein there is the execution of criminal judgments And better than these are those places in which of late years there have been some public slaughters of men Furthermore that place is better than these where some dead carcass that came by violent death is not yet expiated nor lately buried and was lately buried for the expiation of those places is also a holy rite duly to be adhibited to the burial of the bodies and oftentimes prohibiteth the souls to come unto their bodies and expelleth them far off unto the places of judgment And from hence it is that the souls of the dead are not easily to be raised up except it be the souls of them whom we know to be evil or to have perished by a violent death and whose bodies do want a rite and due burial Now although we have spoken concerning such places of this kind it will not be safe or commodious to go unto them but it behoveth us to take to what place soever is to be chosen some principal part of the body that is relict and therewith to make perfume in due manner and to perform other competent rites It is also to be known that because the souls are certain spiritual lights therefore artificial lights especially if they be framed out of certain competent things compounded according to a true rule with congruant inscriptions of names and seals do very much avail to the raising up of departed souls Moreover these things which are now spoken of are not always sufficient to raise up souls because of an extranatural portion of understanding and reason which is above and known only to the heaven and destinies and their powers We ought therefore to allure the said souls by supernatural and coelestial powers duely administered even by those things which do mâ—â—e the very harmony of the soul as well imaginative as rational and intellectual as are voices songs sounds inchantments and religious things as prayers conjurations exorcisms and other holy rites which may very commodiously be administered hereunto The end of the fourth book of Agrippa HEPTAMERON OR MAGICAL ELEMENTS OF PETER de ABANO PHILOSOPHER IN the former book which is the fourth book of Agrippa it is sufficiently spoken concerning Magical ceremonies and Initiations But because he seemeth to have written to the 1earned and well experienced in this art because he doth not specially treat of the ceremonies but rather speaking of them in general it was therefore thought good to add hereunto the magical elements of Peter de Abano that those who are hitherto ignorant and have not tasted of magical superstitions may have them in readiness how they may exercise themselves therein For we see in this book as it were a certain introduction of magical vanity and as it were in present exercise they may behold the distinct functions of spirits how they mâ—y be drawn to discourse and communication what is to be done every day and every hour and how they shall be read as if they were described syllable by syllable In brief in this book are kept the principles of magical conveyances But because the greatest power is attributed to the Circles For they are certain fortresses to defend the operators safe from the evil spirits in the first place we will treat concerning the composition of a Circle Of the Circle and the composition thereof THE form of Circles is not always one and the same but useth to be changed according to the order of the spirits that are to be called their places times days and hours For in making a circle it ought to be considered in what time of the year what day and what hour that you make the circle what spirits you would call to what star and region they do belong and what functions they have Therefore let there be made three circles of the latitude of nine foot and let them be distant one from another a hands breadth and in the middle circle first write the name of the hour wherein you do the work In the second place write the name of the Angel of the hour In the third place the Sigil of the Angel of the hour Fourthly the name of the Angel that ruleth that day wherein you do the work and the names of his ministers In the fifth place the name of the present time Sixthly the name of the spirits ruling in that part of time and their Presidents Seventhly the name of the head of the sign ruling in that part of time wherein you work Eightly the name of the earth according to that part of time wherein you work Ninthly and for the completing of the middle circle write the name of the sun and of the moon according to the said rule of time for as the time is changed so the names are to be altered And in the outermost circle let there be drawn in the four angles the names of the presidential Angels of the air that day wherein you would do this work to wit the name of the King and his three ministers Without the Circle in four Angles let Pentagones be made In the inner circle let there be written four divine names with crosses interposed in the middle of the circle to wit towards the East let there be written Alpha and towards the West let there be writtâ—n Omega and let a cross divide the middle of the circle When the the circle is thus finished according to the rule now before written you shall proceed Of the names of the hours and the Angels ruling them IT is also to be known that the Angels do rule the hours in a successive order according to the course of the heavens and planets unto which they are subject so that that spirit which governeth the day ruleth also the first hour of the day the second from this governeth the second hour the third the third hour and so consequently and when seven
planets and hours have made there revolution it returneth again to the first which ruleth the day Therefore we shall first speak of the names of the hours Hours of the day 1. Yain. 2. Janor 3. Nasnia 4. Salla 5. Sadedali 6. Thamur 7. Ourer 8. Thamic 9. Neron 10. Jayon 11. Abai 12. Natalon Hours of the night 1. Beron 2. Barol 3. Thami 4. Athar 5. Methon 6. Rana 7. Netos 8. Tusrac 9. Sassur 10. Agle 11. Calerva 12. Salam Of the names of the Angels and their Sigils it shall be spoken of in their proper places Now let us take a view of the names of the times A year therefore is fourfold and is divided into the spring summer harvest and winter the names wherof are these The spring Talvi The summer Casmaran Autumn Adarael Winer Farlas The Angels of the spring Caracasa Core Amatiel Commissoros The head of the sign of the spring Spugliguel The name of the earth in the spring Amadai The names of the sun and moon in the spring the sun Abraym the moon Agusita The Angels of the summer Gargatel Tariel Gaviel The head of the sign of the summer Tubiel The name of the earth in summer Festativi The names of the sun and moon in summer the sun Athemay The moon Armatus The Angels of Autumn Tarquam Guabarel The head of the sign of Autumn Torquaret The name of the earth in Autumn Rabinnara The names of the sun and moon in Autumn the sun Abragini The moon Matasignais Ths Angels of the winter Amabael Ctarari The head of the sign of winter Altarib The name of the earth in winter Geremiah The names of the sun and moon in winter the sun Commutaff The moon Affaterim The Consecrations and Benedictions and first of the Benediction of the Circle WHen the circle is ritely perfected sprinkle the same with holy or purged water and say Thou shalt purge me with hysop O Lord and I shall be clean thou shalt wash me and I shall be whiter than snow Tâ—e Benediction of Perfumes THE God of Abraham God of Isaac God of Jacob bless here the creatures of these kinds that they may fill up the power and virtue of their odours so that neither the enemy nor any false Imagination may be able to enter into them through our Lord Jesus Christ c. Then let them be sprinkled with holy water The Exorcism of fire upon which the perfumes are to be put THE fire which is to be used for fumigations is to be in a new vessel of earth or iron and let it be exorcised after this manner I exorcise thee O thou creature of fire by him by whom all things are made that forthwith thou cast away every phantasm from thee that it shall not be able to do any hurt in any thing Then say Bless O Lord this creature of fire and sanctify it that it may be blessed to set forth the praise of thy holy name that no hurt mâ—y câ—me to the exorcisers or spectatâ—rs through â—ur Lord Jesus Christ c. Of the garment and pentacle LET it be a Priests garment if it can be but if it cannot be had let it be of linen and clean Then take this pentacle made in the day and hour of Mercury the moon increasing written in parchment made of a kids skin But first let there be said over it the mass of the holy Ghost and let it be sprinkled with water of baptism An Oration to be said when the Vesture is put on A Noor Amacer Amides Theodonias Anitor by the merits of the aâ—gels O Lord. I will put on the garment â—f salvation that this which I I desire I may bring to effect through thee the most holy Adonay whose kingdom endureth for ever and ever Amen Of the manner of working LET the moon be increasing and equal if it may then be done and let her not be combust The operator ought to be clean and purified by the space of nine days before the beginning of the work and to be confessed and receive the holy communion Let him have ready the perfume appropriated to the day wherein he would perform the work He ought also to have holy water from a Priest and a new earthen vessel with fire a Vesture and pentacle and let all these things be rightly and duly consecrated and prepared Let one of the servants carry the earthen vessel full of fire and the perfumes and let another bear the book another the garment and pentacle and let the Master carry the sword over which there must be said one mass of the Holy Ghost and on the midle of the sword let there be written this name Alga †and on the other side thereof the name †On †And as he goeth to the consecrated place let him continually read Letanies the servants answering And when he cometh to the place where he will erect the circle let him draw the lines of the circle as we have before taught and after he hath made it let him sprinkle the circle with holy water saying Asperges me domine c. The Master therefore ought to be purified with fasting chastity and abstinency from all luxury the space of three whole days before the day of the operation And on the day that he would do the work being cloathed with pure garments and furnished with pentacles perfumes and other things necessary hereunto let him enter the circle and call the Angels from the four parts of the world which do govern the seven planets the seven days of the week colours and metals whose names you shall see in their places And with bended knees invocating the said Angels particularly let him say O Angeli supradicti estâ—te adjutores meae petitioni in adjutorium mihi in meis rebus petitionibus Then let him call the Angels from the four parts of the world that rule the air the same day wherein he doeth the work or experiment And having implored specially all the names and spirits written in the circle let him say O vos omnes adjuro atque contestor per sedem Adonay per Hagios Theos Ischyros Athanatos Paracletos Alpha Omega per haec tria nomina secreta Agla On Tetragrammaton quod bodie debeatis adimplere quod cupio These things being performed let him read the conjuration assigned for the day wherein he maketh the experiment as we have before spoken but if they shall be pertinacious and refractory and will not yield themselves obedient neither to the conjuration assigned to the day nor to the prayers before made then use the conjuration and exorcism following An Exorcism of the Spirits of the air NOS facti ad imaginem Dei datati potentia Dei ejus facti voluntate per potentissimum corroboratum nomen Dâ—i El forte admirabile vos exorcizamus here he shall name the spirits be would have appear of what order soever they be imperamus per eum qui dixit
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 oâ— 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 Maâ—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 poâ—uit non praeteribit per nomina Angâ—lorum qui dominantur in primo excercitu qui serviunt â—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 ... ♂ ♈ â™ 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
the Conjuration of Sunday The Spirits of the Air of Tuesday are under the East-wind their nature is to cause wars mortallity death and combustions and to give two thousand Soldiers at a time to bring death infirmities or health The manner of their appearing you may see in the former book Considerations of Wednesday THE Angel of Wednesday his Sigil Planet the Sign governing that Planet and the name of the second heaven Raphaël ☿ ♊ ♠Raquie The Angels of Wednesday Raphael Meil Seraphiel The Angels of the air ruling on Wednesday Mediat or Modiat Rex Ministers Suquinos Sallales The wind to which the said Angels of the Air are subject The South-west-wind The Angels of the second heaven governing Wednesday which ought to be called from the four parts of the world At the East Mathlai Tarmiel Baraborat At the West Jerescue Mitraton At the north Thiel Rael Jariahel Venahel Velel Abuiori Ucirnuel At the south Milliel Nelapa Babel Caluel Vel Laquel The fumigation of Wednesday Mastick The Conjuration of Wednesday COnjuro confirmo vos angeli fortes sancti potentes in nomine fortes metuendissimi ben dicti Ja Adonay Eloim Saday Saday Saday Eie Eie Eie Asamie Asaraie in nomine Adonay Dei Israel qui creavit luminaria magna ad distinguendum diem à nocte per nomen omnium Angelorum deservientium in exercitu secundo coram Tetra Angelo majori atque forti potenti per nomen Stellae quae est Mercurius per nomen Sigilli quae sigillatur a Deo fortissimo honorato per omnia praedicta supet te Raphael Angele magne conjuro qui es praepositus diei quartae per nomen sanctum quod erat scriptum in fronte Aaron sacerdotis altissimi creatoris per nomina Angelorum qui in gratiam Salvatoris confirmati sunt per nomen sedis Ammalium habentium senas alas quòd pro me labores c. As in the Conjuration of Sunday The Spirits of the air of Wednesday are subject to the South-west-wind their nature is to give all metals to reveal all earthly things past present and to come to pacify Judges to give victories in war to re-edify and teach experiments and all decayed sciences and to change bodies mixt of elements coditionally out of one into another to give infirmities or health to raise the poor and cast down the high ones to bind or loose spirits to open locks or bolts such-kind of spirits have the operation of others but not in their perfect power but in virtue or knowledge In what manner they appear it is before spoken Considerations of Thursday THE Angel of Thursday his Sigil Planet the sign of the Planet and the name of the sixth heaven Sachiel ♃ ♠♓ Zebul The Angels of Thursday Sachiel Castiel Asasiel The Angels of the Air governing Thursday Suth Rex Ministers Maguth Gutrix The wind which the said Angels of the Air are under The South-wind But because there are no Angels of the Air to be found above the fifth heaven therefore on Thursday say the prayers following in the four parts of the world At the east O Deus magne excelse honorate per infinita secula That is to say O great and most high God honoured world without end At the west O Deus sapiens clare juste ac divina clementia ego rogo te piissime Pater quod meum petitionem quod meum opus meum laborem hodie debeam complere perfecte intelligere Tu qui vivis regnas per infinita secula seculorum Amen That is to say O wise pure and just God of divine clemency I beseech thee most holy father that this day I may perfectly understand and accomplish my petition work and labour thou who livest and reignest world without end Amen At the north O Deus potens fortis sine principio That is to say O God strong and mighty from everlasting At the south O Deus potens misericors That is to say O mighty and merciful God The perfume of Thursday Saffron The Conjuration of Thursday COnjuro confirmo super vos Angeli sancti per nomen Cados Cados Cados Eschereie Eschereie Eschereie Hatim ya fortis firmator seculorum Cantine Jaym Janic Anic Calbat Sabbac Berisay Alnaym per nomen Adonay qui creavit pisces reptilia in aquis aves super faciem terrae volantes versus coelos die quinto per nomina Angelorum servientium in sexto exercitu coram Pastore Angelo sancto magno potenti principe per nomen stellae quae est Jupiter per nomen Sigili sui per nomen Adonay summi Dei omnium creatoris per nomen omnium stellarum per vim virtutem earum per nomina praedicta conjuro te Sachiel Angele magne qui es praepositus diei Jovis ut pro me labores c. As in the conjuration of the Lord's day The Conjuration of Thursday I Conjure and confirm upon you ye holy Angels and by the name Cados Cados Cados Eschereie Eschereie Eschereie Hatim ya strong founder of the worlds Cantine Jaym Janic Anic Calbot Sabbac Berisay Alnaym and by name Adonay who created fishes and creeping things in the waters and birds upon the face of the earth and flying towards heaven in the fifth day and by the names of the Angels serving in the fixth host before Pastor a holy Angel and a great and powerful Prince and by the name of his star which is Jupeter and by the name of his seal and by the name Adonay the great God creator of all things and by the name of all stars and by their power and virtue and by all the names aforesaid I conjure thee Sachiel a great Angel who art chief ruler of Thursday that for me thou labour c. The spirits of the Air of Thursday are subject to the south wind their nature is to procure the love of women to cause men to be merry and joyful to pacify strife and contentions to appease enemies to heal the diseased and to disease the whole and procureth losses or taketh them away Their manner of appearing is spoken of already Considerations of Friday THE Angel of Friday his Sigil his Planet the sign governing that Planet and name of the third heaven Anaël ♀ ♈ ♎ Sagun The Angels of Friday Anael Rachiel Sachiel The Angels of the Air reigning on Friday Sarabotes King Ministers Amahiel Aba Abalidoth Blaef Tho wind which the said Angels of the Air are under The west-wind Angels of the third heaven ruling on Friday which are to be called from the four parts of the world At the east Setchiel Chedusitaniel Corat Tamael Tenaciel At the west Turiel Coniel Babiel Kadie Maltiel Huphaltiel At the north Peniel Penael Penat Raphael Raniel Doremiel At the south Porna Sachiel Chermiel Samael Santanael Famiel The Perfume of Friday Pepperwort The Conjuration of Friday COnjuro
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
chiefest good He is called Behemoth in the 40 Chapter of Job which signifieth an Ox for even as an Ox desireth hay so he with the teeth of his suggestions coveteth to destroy the upright lives of spiritual men And Leviathan in the same place which signifies an addition because the Devil always endeavours to add evil to evil and punishment to punishment He is also called in Revelation 15. Apollion signifying a rooter out for he rooteth out the virtues which God planteth in the soul. He is called a Serpent in the 12 of the Revelation by reason of his virulency A Lion in the 1 Epist. Peter and the last chapter which roareth about seeking whom he may devour He is called a cunning workman Is. 55. because by his malice the vessels that are elected and approved He is called Isa. 34. Onocentaurus Erynus Pilosus Syren Lamia Ulula Struthio And by David in the 90 Psalm an Aspe Basilisk and Dragon In the Gospel Mammon the Prince of this world and Ruler of darkness Castor Why therefore have the Divines declared that the Almighty hath given two kinds of Spirits unto men the one good the keeper and preserver of their lives the other evil resisting the good if they are all evil Pollux The holy Doctors do understand by the good Spirit a good Angel such as we read Raphael was to Tobias who bound the evil spirit Asmodeus in the wilderness of the furthest parts of Egypt that he might be the more safe Castor It had been more safe for every man to have been without the evil spirits what therefore was the will of the heavenly Father concerning them Pollux That by the assistance of the good spirits we might courageously wage continual war against the evil spirits but being cloathed with the harness of righteousness like valiant Soldiers we may gird our loins with truth and with the shield of faith resist and fight against all his darts Castor If we condescend unto this warfare of Spirits it seemeth good to enquire whether the Devils have power of doing hurt granted them by God or whether of themselves they can hurt as much as they please Pollux If the last where true who could compare the end of their hurtings but it is manifest that their authority from on high is of so great existancy that John the Evangelist doubteth not to name the Devils the princes of the earth Castor In what manner therefore do they hurt Pollux Although they be most mighty and powerful spirits yet they can do no hurt unless it be by permission or as Damacenus saith by dispensation And Chrysostome saith they have a limited power for truely without the will of God they cannot touch a hair of any mans head The Devil could not have deceived the Prophets of Ahab if he had not received power from God neither could he have brought any detriment upon Job either unto his body or his goods but by the power God had given him In the 7 of Exodus the Magicians made frogs and serpents by the power of the Devil permissively but lice they could not bring forth by reason of the greater power of God prohibiting them Neither in the Gospel could the Devils hurt the swine until Christ had given them leave Castor Therefore the Devil is not so much to be feared but the Lord our God that either he would not suffer him to rage against us or if at any time by his own determinate counsel he let loose his chains that then he would defend and mercifully preserve us Pollux Thou sayest well for even as a wild boar is not to be feared if he be bound and held with a strong chain by a powerful strong man who is able by his strength to restrain the fierceness of the boar but the man is to be feared and requested that he would not let loose the boar so also Satan is not to be feared being bound with the cords of the Almighty but the Almighty rather who holdeth him with a cord lest at any time he should let loose his cord for to execute his will against us Castor We know that the Devils after the incarnation of the word were called the Lords of the earth but I wonder where the word is not yet incarnate whether they have power also over men Pollux If it pleaseth God they have very much but take a demonstration thereof Castor from the Caldeans amongst whom the Devil raged with so much power and dominion that they made no esteem of the true God but worshiped the elements There needeth not â— demonstration of the Greeks for the fury of the Devil did so much reign amongst them that by his arguments they accounted Saturn for a very great God devouring their own proper children and Jupiter an adulterer and father of all filthiness they named to be the father of Gods and men Bacchus the most wicked example of all servitude and bondage they called a free father Venus a strumpet they termed a pure virgin and they worshiped Flora an harlot as a type or example of virginity There is no man that is ignorant that the Egyptians have been worse than the Greeks when they made peculiar Gods to themselves by the inanimate perswasions of the Devil for one worshiped a sheep another a goat another a calf very many did worship hogs crows hawks vultures eagles crocodiles cats dogs wolves asses dragons and things growing also as onions garlick and thorns as every one that is coveteous of reading shall find in Damascenus in his history of Josaphat and Barlaas and in Eusebius in the fourth book and first Chapter of Evangelical Preparations neither do I account the 〈◊〉 who glory in being the off-spring of their fâ—ther Abraham to have been better than the former when also by the instinct of the devil after their coming up out of Egypt with cruel hands they violently assaulted the Prophets and holy men of God whom at length they also slew that I may hold my peace how diligently they have brought into their religion the Gods or rather devils of the Gentiles Castor I perceive by these thy assertions that one Devil and another Devil hath been adored for Gods for thou hast now said that the Greeks by the madness wherewith the Devil possessed them have made unto themselves Saturn Jupiter Bacchus Venus and Flora for Gods which Lactantius in his fourth book De vera Sapientia also accounted for Devils Pol. Declare I pray thee the words of Lactantius Castor Mark them they are thus The same Devils are the Gods of the Gentiles but if any one will not believe these things of me then let him credit Homer who joineth the great Jupiter to the great Devils and the other Poets and Philosophers do call them sometimes Gods and sometimes Devils whereof there is one true and another false for the most wicked spirits when they are conjured do confess themselves to be Devils but where they are worshiped they declare themselves to be Gods
holy things to dogs nor to cast pearls befoâ—e swine Observe this Law and the eyes of thy Understanding shall be opened to understand secret things and thou shalt have whatsoever thy mind desireth to be divinely revealed unto thee Thou shalt have also the Angels and Spirits of God prompt and ready in their nature to minister unto thee as much as any human mind can desire Aphor. 2. In all things call upon the name of the Lord and without prayer unto God through his only-begotten Son do not thou undertake to do or think any thing And use the Spirits given attributed unto thee as ministers without rashness and presumption as the messengers of God having a due reverence towards the Lord of Spirits And the remainder of thy life do thou accomplish demeaning thyself peaceably to the honour of God and the profit of thyself and thy neighbour Aphor. 3. Live to thyself and the Muses avoid the friendship of the multitude be thou coveteous of time benificial to all men Use thy gifts be vigilant in thy calling and let the word of God never depart from thy mouth Aphor. 4. Be obedient to good Admonitions avoid all procrastination accustom thyself to constancy and Gravity both in thy words and deeds Resist the temptations of the tempter by the word of God Flee from earthly things seek after heavenly things Put no confidence in thy own wisdom but look unto God in all things according to that sentence of the Scripture When we know not what we shall do unto thee O God do we lift up our eyes and from thee we expect our help For where all human refuges do forsake us there will the help of God shine forth according to the saying of Philo. Aphor. 5. Thou shalt love the Lord thy God with all thy heart and with all thy strength and thy neighbour as thy self and the Lord will keep thee as the apple of his eye and will deliver thee from all evil and will replenish thee with all good and nothing shall thy soul desire but thou shalt be fully endued therewith so that it be contingent to the salvation of thy soul and body Aphor. 6. Whatsoever thou hast learned frequently repeat and fix the same in thy mind and learn much but not many things because a human understanding cannot be alike capable in all things unless it be such a one that is divinely regenerated unto him nothing is so difficult or manifold which he may not be able equally to attain to Aphor. 7. Call upon me in the day of trouble and I will hear thee and thou shalt glorify me saith the Lord. For all Ignorance is tribulation of the mind therefore call upon the Lord in thy ignorance and he will hear thee And remember that thou give honour unto God and say with the Psalmist Not unto us Lord not unto us but unto thy Name give the glory The second Septinary Aphor. 8. Even as the Scripture testifies that God appointeth names to things or persons also with them hath distributed certain powers and offices out of his treasures so the Characters and names of Stars have not any power by reason of their figure or pronunciation but by reason of the virtue or office which God hath ordained by nature either to such a name or character For there is no power either in heaven or in earth or hell which doth not descend from God and without his permission they can neither give or draw forth into any action any thing they have Aphor. 9. That is the chiefest wisdom which is from God next that which is in spiritual creatures afterwards in corporal creatures fourthly in nature natural things The spirits that are apostate reserved to the last judgment do follow these after a long interval Sixthly the ministers of punishments in hell and the obedient unto God Seventhly the Pigmies do not possess the lowest place and they who inhabit in elements and elementary things It is convenient therefore to know and discern all differences of the wisdom of the Creator and the Creatures that it may be certainly manifest unto us what we ought to assume to our use of every thing and that we may know in truth how and in what manner that may be done For truely every creature is ordained for some profitable end to human nature for the service thereof as the holy Scriptures Reason and Experience do testify Aphor. 10. God the Father Almighty Creator of heaven and earth and of all things visible and invisible in the holy Scriptures proposeth himself to have an eye over us and as a tender father which loveth his children he teacheth us what is profitable and what not what we are to avoid what we are to embrace then he allureth us to obedience with great promises of corporal eternal benefits and deterreth us with threatning of punishments from those things which are not profitable for us Turn over therefore with thy hand both night and day those holy Writings that thou mayest be happy in things present and blessed to all eternity Do this and thou shalt live which the holy Books have taught thee Aphor. 11. A number of four is Pythagorical and the first Quedrate therefore here let us place the foundation of all wisdom after the wisdom of God revealed in the holy Scriptures and to the consideration proposed in nature Appoint therefore to him who solely dependeth upon God the wisdom of every creature to serve and obey him nolens volens willing or unwilling And in this the omnipotency of God shineth forth It consisteth therefore in this that we will discern the creatures which serve us from those that are unwilling and that we may learn how to accommodate the wisdom and office of every creature unto ourselves This art is not delivered but divinely Unto whom God will he revealeth his secrets but to whom he will not bestow any thing out of his treasuries that person shall attain to nothing without the will of God Therefore we ought truly to desire from God alone which will mercifully impart these things unto us For he who hath given us his Son and commanded us to pray for his holy Spirit how much more will he subject unto us the whole creature and things visible and invisible Whatsoever ye ask ye shall receive Beware that ye do not abuse the gifts of God and all things shall work together unto you for your salvation And before all things be watchful in this that your names be written in heaven this is more light that the spirits be obedient unto you as Christ admonisheth Aphor. 12. In the Acts of the Apostles the Spirit saith unto Peter after the Vision Go down and doubt not but I have sent them when he was sent for by Cornelius the Centurion After this manner in vocal words are all disciplines delivered by the holy Angels of God as it appeareth out of the Monuments of the Aegyptians And these things
the seven Governors are called simply in that time day and hour wherein they rule visibly or invisibly by their Names and Offices which God hath given unto them and by proposing their Character which they have given or confirmed The Governor Aratron hath in his power those things which he doth naturally that is after the same manner and subject as those things which in Astronomy are ascribed to the power of Saturn Those things which he doeth of his own free will are 1. That he can convert any thing into a stone in a moment either animal or plant retaining the same object to the sight 2. He converteth treasures into coals and coals into treasure 3. He giveth familiars with a definite power 4. He teacheth Alâ—hymy Magick and Physic. 5. He reconcileth the subterranean spirits to men maketh hairy men 6. He causeth one to be invisible 7. The barren he maketh fruitful and giveth long life His Character He hath under him 49 Kings 42 Princes 35 Presidents 28 Dukes 21 Ministers standing before him 14 familiars seven messengers he commandeth 36000 legions of spirits a legion is 490. Bether governeth those things which are ascribed to Jupiter he soon cometh being called He that is dignified with his character he raiseth to very great dignities to cast open treasures he reconcileth the spirits of the air that they give true answers they transport precious stones from place to place and they make medicines to work miraculously in their effects he giveth also the familiars of the firmament and prolongeth life to 700 years if God will His Character He hath under him 42 Kings 35 Princes 28 Dukes 21 Counsellors 14 Ministers 7 Messengers 29000 legions of spirits Phaleg ruleth those things which are attributed to Mars the Prince of peace He that hath his character he raiseth to great honours in warlike affairs His Character Och governeth solar things he giveth 600 years with perfect health he bestoweth great wisdom giveth the most excellent Spirits teacheth perfect medicines he converteth all things into most pure gold and precious stones he giveth gold and a purse springing with gold He that is dignified with his character he maketh him to be worshiped as a Deity by the Kings of the whole world The Character He hath under him 36536 legions he administereth all things alone and all his spirits serve him by centuries Hagith governeth Venereous things He that is dignified with his character he maketh very fair and to be adorned with all beauty He converteth copper into gold in a moment and gold into copper he giveth Spirits which do faithfully serve those to whom they are adicted His Character He hath 4000 legions of spirits and over every thousand he ordaineth Kings for their appointed seasons Ophiel is the governor of such things as are attributed to Mercury his Character is this His spirits are 100000 legions he easily giveth familiar spirits he teacheth all Arts and he that is dignified with his character he maketh him to be able in a moment to convert Quicksilver into the Philosophers stone Phul hath this Character He changeth all metals into silver in word deed governeth Lunary things healeth the dropsy he giveth spirits of the water who do serve men in a corporal and visible form and maketh men to live 300 years The most general Precepts of this Secret 1. Every Governor acteth with all his spirits either naturally to wit always after the same manner or otherwise of their own free-will if God hinder them not 2. Every Governor is able to do all things which are done naturally in a long time out of matter before prepared and also to do them suddenly out of matter not before prepared As Och the Prince of Solar things prepareth gold in the mountains in a long time in a less time by the Chymical art and Magically in a moment 3. The true and divine Magician may use all the creatures of God and offices of the Governors of the world at his own will for that the Governors of the world are obedient to them and come when they are called and do execute their commands but God is the Author thereof as Joshua caused the Sun to stand still in heaven They send some of their spirits to the mean Magicians which do obey them only in some determinate business but they hear not the faâ—â—e Magicians but expose them to the deceits of the dâ—vils and cast them into divers dangers by the command of God as the Prophet Jeremiah testifieth in his eighth Chapter concerning the Jews 4. In all the elements there are the seven Governors with their hosts who do move with the equal motion of the firmament and the inferiors do always depend upon the superiors as it is taught in Philosophy 5. A man that is a true Magician is brought forth a Magician from his mothers womb others who do give themselves to this office are unhappy This is that which John the Baptist speaketh of No man can do any thing of himself except it be given him from above 6. Every Character given from a spirit for what cause soever hath his efficacy in this business for which it is given in the time prefixed but it is to be used the same day and Planetary hour wherein it is given 7. God liveth and thy soul liveth keep thy Covenant thou hast whatsoever the spirit shall reveal unto thee in God because all things shall be done which the spirit promiseth unto thee Aphor. 18. There are other names of the Olympick spirits delivered by others but they only are effectual which are delivered to any one by the Spirit the revealer visible or invisible and they are delivered to every one as they are predestinated therefore they are called Constellations and they seldom have any efficacy above 40 years Therefore it is more safe for the young practicer of Art that they work by the offices of the spirits alone without their names and if they are preordained to attain the art of Magick the other parts of the Art will offer themselves unto them of their own accord Pray therefore for a constant faith and God will bring to pass all things in due season Aphor. 19. Olympus and the inhabitants thereof do of their own accord offer themselves to men in the forms of spirits and are ready to perform their offices for them whether they will or not by how much the rather will they attend you if they are desired But there do appear also evil spirits and destroyers which is caused by the envy and malice of the devil and because men do allure and draw them unto themselves with their sins as a punishment due to sinners Whosover therefore desireth familiarly to have a conversation with spirits let him keep himself from all enormious sins and diligently pray to the most High to be his keeper and he shall break through all the snares and impediments of the devil and let him apply himself to the service of God and he
with you If you draw these seven places of Scripture from the letter unto the spirit or into action thou canst not err but shalt attain to the desired bound thou shalt not err from the mark and God himself by his holy Spirit will teach thee true and profitable things he will give also his ministering Angels unto thee to be thy companions helpers teachers of all the secrets of the woâ—ld and he will command every creature to be obedient unto thee so that chearfully rejoicing thou mayest say with the Apostles That the Spirits are obedient unto thee so that at length thâ—â— shalt be certain of the greatest thing of all That thy name is written in heaven The fourth Septinary Apor 26. There is another way which is more common that secrets may be revealed unto thee also 〈◊〉 thou art unwitting thereof either by God 〈◊〉 Spirits whiâ—h have secrets in their power 〈◊〉 dreams or by strong imagination◠〈◊〉 or by the constellations of a nativity 〈…〉 knowledge After this manner are made heroick men such as there are many and all learned men in the world Plato Aristotle Hippocrates Galen Euclides Archimedes Hermes Trismegistus the father of secrets with Theophrastus Paracelsus all which men had in themselves all the virtues of secrets Hitherto also are referred Homer Hesiod Orpheus Pytagoras but these had not such gifts of secrets as the former To this are referred the Nymphs and sons of Melusina and Gods of the Gentiles Achilles Aeneas Hercules also Cyrus Alexander the great Julius Caesar Lucullus Sylla Marius It is a canon that every one know his own Angel and that he obey him according to the word of God and let him beware of the snares of the evil Angel lest he be involved in the calamities of Brute and Marcus Antonius To this referr the book of Jovianus Pontanus of Fortune and his Eutichus The third way is diligent and hard labour without which no great thing can be obtained from the divine Deity worthy admiration as it is said Tu nihil invita dices faciesve Minerva Nothing canst thou do or say against Minerva's will We do detest all evil Magicians who make themselves associates with the devils with their unlawful superstitions and do obtain and effect some things which God permitteth to be done instead of the punishments of the devils So also they do other evil acts the devil being the author as the Scriptures testify of Judas To these are referred all idolaters of old and of our age and abusers of fortune such as the heathens are full of And to these do appertain all Charontick evocation of Spirits as the work of Saul with the woman and Lucanus prophesy of the deceased Soldier concerning the event of the Pharsalian war and the like Aphor. 27. Make a Circle with a center A which is B. C. D. E. At the East let their be B. C. a square At the North C. D. At the West D. E. And at the South E. D. Divide the several quadrants into seven parts that there may be in the whole 28 parts and let them be again divided into four parts that there may be 112 parts of the Circle and so many are the true secrets to be revealed And this Circle in this manner divided is the seal of the secrets of the world which they draw from the only center A that is from the invisible God unto the whole creature The Prince of the Oriental secrets is resident in the middle and hath three nobles on either side every one whereof hath four under him and the Prince himself hath four appertaining unto him And in this manner the other Princes and Nobles have their quadrants of secrets with their four secrets But the Oriental secret is the study of all wisdom the West of strength the South of tillage the North of more rigid life So that the Eastern secrets are commended to be the best the Meridian to be mean and the East and North to be lesser The use of this seal of secrets is that thereby thou mayest know whence the Spirits or Angels are produced which may teach the secrets delivered unto them from God But they have names taken from their offices and powers according to the gift which God hath severally distributed to every one of them One hath the power of the sword another of the pestilence and another of inflicting famine upon the people as it is ordained by God Some are destroyers of Cities as those two were who were sent to overthrow Sodom and Gomorrha and the places adjacent examples whereof the holy Scripture witnesseth Some are the watch-men over Kingdoms others the keepers of private persons and from thence any one may easily form their names in his own language so that he which will may ask a physical Angel mathematical or philosophical or an Angel of civil wisdom or of supernatural or natural wisdom or for any thing whatsoever and let him ask seriously with a great desire of his mind and with faith and constancy and without doubt that which he asketh he shall receive from the Father and God of all spirits This faith surmounteth all seals bringeth them into subjection to the will of man The Characteristical manner of calling Angles succeedeth this faith which dependeth only on divine revelation But without the said faith preceeding it it lieth in obscurity Nevertheless if any one will use them for a memorial no otherwise and as a thing simply created by God for this purpose to which such a spiritual power or essence is bound he may use them wiâ—hout any offence unto God But let him bewâ—re lest he fall into idolatry and the snares of thâ— devil who with his cunning sorceries easily deceiveth the unwary And he is not taken but only by the finger of God and is appointed to the service of man so that they unwillingly sâ—rve the godly but not without temptations tribulations because the commandment hath it that he shall bruise the heel of Christ the seed of the woman We are therefore to exercise our selves about spiritual things with fear and trembling and with great reverence towards God and to be conversant in spiritual essences with gravity and justice And he which meddleth with such things let him beware of all levity pride covetousness vanity envy and ungodliness unless he will miserably perish Aphor. 28. Because all good is from God who is only good those things which we would obtain of him we ought to seek them by prayer in spirit and truth and a simple heart The conclusion of the secret of secrets is that every one exercise himself in prayer for those things which he desires and he shall not suffer a repulse Let not any one despise prayer for by whom God is prayed unto to him he both can and will give Now let us acknowledge him the Author from whom let us humbly seek for our desires A merciful and good Father loveth the sons of desires as
is twofold in its first division the one is of God which he bestoweth on the creatures of light the other also is of God but it is the gift which he giveth unto the creatures of darkness and this is also two-fold the one is to a good end as when the Princes of darkness are compelled to do good unto the creatures God enforcing them the other is for an evil end when God permitteth such to punish evil persons that magically they are deceived to destruction or also he commandeth such to be cast out into destruction The second division of Magick is that it bringeth to pass some works with visible instruments through visible things and it effecteth other works with invisible instruments by invisible things and it acteth other things as well with mixed means as instruments and effects The third division is There are some things which are brought to pass by invocation of God alone this is partly Prophetical and Philosophical and partly as it were Theophrastical Other things there are which by reason of the ignorance of the the true God are done with the Princes of Spirits that his desires may be fulfilled such is the work of the Mercurialists The fourth division is that some exercise their Magick with the good Angels instead of God as it were descended down from the most high God such was the Magick of Baalim Another Magick is that which exerciseth their actions with the chief of the evil Spirits such were they who wrought by the the minor Gods of the heathens The fifth division is that some do act with spirits openly and face to face which is given to few others do work by dreams and other signs which the ancients took from their auguries sacrifices The sixth division is that some work by immortal creatures others by mortal creatures as Nymphs Satyrs and such-like inhabitants of other elements Pigmies c. The seventh division is that the Spirits do serve some of their own accord without art others they will scarce attend being called by art Among these species of Magick that is the most excellent of all which dependeth upon God alone The second them whom the Spirits do serve faithfully of their own accord The third is that which is the property of Christians which dependeth on the power of Christ which he hath in heaven and earth Aphor. 39. There is a seven-fold preparation to learn the Magick Art The first is to meditate day and night how to attain to the true knowledge of God both by his word revealed from the foundation of the world as also by the seal of the creation and of the creatures and by the wonderful effects which the visible and invisible creatures of God do shew forth Secondly it is requisite that a man descend down into himself and chiefly study to know himself what mortal part he hath in him and what immortal and what part is proper to himself and what diverse Thirdly that he learn by immortal part of himself to worship love and fear the eternal God and to adore him in spirit and truth and with his mortal part to do those things which he knoweth to be axceptable to God and profitable to his neighbours These are the three first and chiefest precepts of Magick wherein let every one prepare himself that covets to obtain true Magick or divine wisdom that he may be accounted worthy thereof one to whom the Angelical creatures willingly do service not occultly only but also manifestly and as it were face to face Fourthly whereas every man is to be vigilant to see to what kind of life he shall be called from his mothers womb that every one may know whether he be born to Magick and to what species thereof which every one may perceive easily that readeth these things and by experience may have success therein for such things and such gifts are not given but only to the low and humble In the fifth place we are to take care that we understand when the Spirits are assisting us in undertaking the greatest business and he that understands this it is manifest that he shall be made a Magician of the ordination of God that is such a person who useth the ministry of the Spirits to bring excellent things to pass Here as for the most part they sin either through negligence ignorance or contempt or by too much superstition they offend also by ingratitude towards God whereby many famous men have afterwards drawn upon themselves destruction they sin also by rashness and obstinacy and also when they do not use their gifts for that honour of God which is required Sixthly The Magician hath need of faith and taciturnity especially that he disclose no secret which the spirit hath forbid him as he commanded Daniel to seal some things that is not to declare them in public so as it was not lawful for Paul to speak openly of all things which he saw in a vision No man will believe how much is contained in this one precept Seventhly In him that would be a Magician there is required the greatest justice that he undertake nothing that is ungodly wicked or unjust nor to let it once come into his mind and so he shall be divinely defended from all evil Aphor. 40. When the Magician determineth with himself to do any incorporal thing either with any exterior or interior sense then let him govern himself according to these seven subsequent laws to accomplish his Magical end The first Law is this That he know that such a Spirit is ordained unto him from God and let him meditate that God is the beholder of all his thoughts and actions therefore let him direct all the course of his life according to the rule prescribed in the word of God Secondly Always pray with David Take not thy holy Spirit from me and strengthen me with thy free Spirit and lead us not into temptation but deliver us from evil I beseech thee O heavenly Father do not give power unto any lying Spirit as thou didst over Ahab that he perished but keep me in thy truth Amen Thirdly Let him accustom himself to try the Spirits as the Scripture admonisheth for grapes cannot be gathered of thorns let us try all things and hold fast that which is good and laudable that we may avoid every thing that is repugnant to the divine power The fourth is To be remote and clear from all manner of superstition for this is superstition to attribute divinity in this place to things wherein there is nothing at all divine or to chuse or frame to ourselves to worship God with some kind of worship which he hath not commanded such are the Magical ceremonies of Satan whereby he impudently offereth himself to be worshiped as God The fifth thing to be eschewed is all worship of Idols which bindeth any divine power to idols or other things of their own proper motion where they are not placed by the Creator or by the order of
and deeds and when the like rejoiceth in his like there are none more happy than such because the holy Angels are conversant about such and possess the custody of them on the contrary men that are unconstant are lighter than nothing and rotten leaves We chuse the 46 Aphorism from these Even as every one governeth himself so he allureth unto himself spirits of his nature and condition but one very truly adviseth that no man should carry himself beyond his own calling lest that he draw unto himself some malignant Spirit from the uttermost parts of the earth by whom either he shall be infatuated and deceived or brought to final destruction This precept appeareth most plainly for Midas when he would convert all things into gold drew up such a Spirit unto himself which was able to perform this and being deceived by him he had been brought to death by famine if his foolishness had not been corrected by the mercy of God The same thing happened to a certain woman about Franckford at Odera in our times who would scrape together and devour money of any thing Would that men would diligently weigh this precept and not account the histories of Midas and the like for fables they would be much more diligent in moderating their thoughts and affections neither would they be so perpetually vexed with the spirits of the golden mountains of Utopia Therefore we ought most diligently to observe that such presumption should be cast out of the mind by the word while they are new neither let them have any habit in the Idle mind that is empty of the divine word Aphor. 47. He that is faithfully conversant in his vocation shall have also the spirits constant companions of his desires who will successively supply him in all things But if he have any knowledge in Magick they will not be unwilling to shew him familiarly to converse with him and to serve him in those several ministeries unto which they are addicted the good Spirits in good things unto salvation the evil Spirits in every evil thing to destruction Examples are not wanting in the histories of the whole world and do daily happen in the world Theodosius before the victory of Arbogastus is an example of the good Brute before he was slain was an example of the evil Spirits when he was persecuted of the Spirit of Caesar and exposed to punishment that he slew himself who had slain his own Father and the Father of his country Aphor. 48. All Magick is a revelation of Spirits of that kind of which sort the Magick is so that the nine Muses are called in Hesiod the ninth Magick as he manifestly testifies of himself in Theogony In Homer the genius of Ulysses in Psigiogagia Hermes the Spirits of the more sublime parts of the mind God revealed himself to Moses in the bush The three wise men who came to seek Christ at Jerusalem the Angel of the Lord was their leader The Angels of the Lord directed Daniel Therefore there is nothing whereof any one may glory For it is not unto him that willeth nor unto him that runneth but to whom God will have mercy or of some other spiritual fate From hence springeth all Magick and thither again it will revolve whether it be good or evil In this manner Tages the first teacher of the Magick of the Romans gushed out of the earth Diana of the Ephesians shewed her worship as if it had been sent from heaven So also Apollo and all the Religon of the Heathens is taken from the same Spirits neither are the opinions of the Sadduces human inventions Aphor. 49. The conclusion therefore of this Isagoge is the same which we have already spoken of That even sa their is one God from whence is all good and one sin to wit disobedience against the will of the commanding God from whence comes all evil so that the fear of God is the begining of all wisdom and the profit of all Magick for obedience to the wiâ—l of God followeth the fear of God and after this do follow the presence of God and of the holy Spirit and the ministery of the holy Angels and all good things out of the inexhaustable treasures of God But unprofitable and damnable Magick ariseth from this where we lose the fear of God out of our hearts and suffer sin to reign in us there the Prince of this world the God of this world begineth and setteth up his kingdom instead of holy things in such as he findeth profitable for his kingdom there even as the spider taketh the fly which falleth into his web so Satan spreadeth abroad his nets taketh men with the snares of covetousness until he sucketh him and draweth him to eternal fire these he cherisheth and advanceth on high that their fall may be the greater Courteous Reader apply thy eyes and mind to the sacred and profane Histories and to those things which thou seest daily to be done in the world and thou shalt find all things full of Magick according to a two-fold Science good and evil which that they may be the better discerned we will put here their division and subdivision for the conclusion of these Isagoges wherein every one may contemplate what is to be followed and which to be avoided and how far it is to be laboured for by every one to a competent end of life and living Sciences Good Theosophy Knowledge of the Word of God and ruling ones life according to the word of God Knowledge of the government of God by Angels which the Scripture calleth watchmen and to understand the mystery of Angels Anthrosophy given to man Knowledge of natural things Wisdom in human Things Evil Cacosophy Contempt of word of God and to live after the will of the devil Ignorance of the government of God by Angels To contemn the custody of the Angels and that their companions are of the devil Idolatry Atheism Cacodaemony The knowledge of poisons in nature and to use them Wisdom in all evil arts to the destruction of mankind and to use them in contempt of God and for the loss and destruction of men FINIS An INDEX of all the principal Matters contained in this BOOK OF Geomancy Page 5 Figures of greater and lâ—sser Fortune Page 7 The four Matres Page 11 The Secondary Matres Page 12 Theme of Geomancy Page 13 The Twelve Houses Page 16 The first House Page ibid. Fortuna Major Page 18 Minor Page 20 Via in the third Asterism after Page ibid. Populus in the next Asterism before Page 21 Acquisitio Page 23 Letitia Page 25 Puella Page 27 Amissio Page 29 Conjunctio Page 30 Albus Page 32 Puer Page 34 Rubeus Page 36 Carcer Page 38 Tristitia Page 40 Magical Ceremonies the 4th Asterism after Page 40 Celestial Characters Page 46 Characters of good Spirits Page 48 Characters of evil Spirits Page 49 Shapes familiar to the Spirits of Saturn Jupiter and Mars Page 52 Shapes familiar to the Spirits of the Sun and Vâ—nus Page 53 Thâ— fâ—miliar forms of the Spirits of Mercury and the Moon Page 54 Observations for the Operator before he begins to work from Page 55 to 92 Heptameron or Magical Elements Page 93 Deâ—cription of the Circle Page 94 Names oâ— the hours and the Angels ruling them Page 96 Names of the Times Page 97 Benediction of the Circle Page 98 Garment and Pentacle Page 99 Manner of Working Page 100 Exorcism of the Spirits of the Air. Page 105 A Prayer to be said in the Circle Page 108 Visions and Apparitions Page 112 Figure of the Circle Page 115 Consideration of the Lords day Page 116 Conjuration of the Lord's day Page 117 Consideration of Monday Page 119 Conjuration of Monday Page 120 Consideration of Tuesday Page 121 Conjuration of Tuesday Page 122 Consideration of Wednesday 1st Ast. after Page 122 Conjuration of Wednesday 2d Aster after Page ibid. Consideration of Thursday Page 123 Conjuration of Thuâ—sday Page 125 Consideration of Friday Page 126 Conjuration of Friday Page 127 Consideration of Saturday Page 128 Conjuration of Saturday Page 130 Tables of the Angels of the Hours according to the Course of the Days Sunday and Monday the 1st Asterism after Page 130 Tuesday and Wednâ—sday the 2d after Page ibid. Thursday and Friday the 3d. after Page ibid. Saturday the 4th Asterism after Page ibid. Discourse between Castor and Pollux Page 131 Astronomical Geomancy Page 185 The Position of the Twelve Signs Page 187 Questions of the First House Page 188 of the Second House Page 192 of the Third House Page 193 of the Fourth House Page 194 of the Fifth House Page 195 of the Sixth House Page 199 of the Seventh House Page 201 Questions of the Eighth House Page 210 of the Ninth House Page 211 of the Tenth Eleventh House Page 213 of the Twelfth House Page 214 Arbatel of Magick containing 7 Septinaries Page 215 The First Septinary Page 217 The Second Septinâ—ry Page 220 The Third Septinaâ—y Page 226 The Fourth Septinâ—â—y Page 241 The Fifth Sâ—â—tinâ—râ— Page 246 The Sixth Sâ—ptâ—nâ—â—â— Page 250 The Seventh Septinary Page 259 FINIS * Pliny lib. 30 Nat. Hist. * Acâ—ipe glâ—dium sanâ—tum 〈◊〉 a Deo in quo 〈◊〉 advâ—râ—â—râ—â—â—â—opuli mâ—â— Iâ—rael § Ego primu◠〈◊〉 vâ—vus suâ— mortuus â—â—c sâ—o vâ—vâ—nâ— in sâ—â—ula seâ—ulorum habe◠〈◊〉 mortis inferni * 〈…〉 | Super aspidem basiliscum ambulabis c. * Sanctum sanctorum †Qui habet duas tunicas c. ‡ Accippe vâ—bus gladios bis acâ—uâ—os § Liber Sâ—iritum * Hexagonus | Pentagonus * Psalm 119. * A Character with five Corners
afterwards were vitiated and corrupted with human opinions and by the instigation of evil spirits who sow tares amongst the children of disobedience as it is manifest out of St. Paul Hermes Trismegistus There is no other manner of restoring these arts than by the doctrine of the holy spirits of God because true faith cometh by hearing But because thou mayest be certain of the truth and mayest not doubt whether the spirits that speak with thee do declare things true or false let it only depend upon thy faith in God that thou mayest say with Paul I know on whom I trust If no sparrow can fall to the ground without the will of the Father which is in heaven How much more will not God suffer thee to be deceived O thou of little faith if thou dependest wholly upon God and adherest only to him Aphor. 13. The Lord liveth and all things which live do live in him And he is truely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who hath given unto all things that they be that which they are and by his word alone through his Son hath produced all things out of nothing which are in being He calleth all the stars all the host of heaven by their names He therefore knoweth the true strength nature of things the order and Policy of every creature visible and invisible to whom God hath revealed the names of his creatures It remaineth also that he receive power from God to extract the virtues in nature and hidden secrets of the creature to produce their power into action out of darkness into light Thy scope therefore ought to be that thou have the names of the spirits that is their powers and offices how they are subjected and appointed by God to minister unto thee even as Raphael was sent to Tobias that he should heal his father and deliver his son from dangers and bring him to a wife So Michael the fortitude of God governeth the people of God Gabriel the messenger of God was sent to Daniel Mary and Zachary the father of John Baptist. And he shall be given to thee that desireth him who will teach thee whatsoever thy soul shall desire in the nature of things His ministery thou shalt use with trembling and fear of thy Creator Redeemer and Sanctifier that is to say the Father Son and holy Ghost and do not thou let slip any occasion of learning and be vigilant in thy calling and thou shalt want nothing that is necessary for â—hee Aphor. 14. Thy soul liveth for ever through him that hath created thee call therefore upon the Lord thy God and him only shalt thou serve This thou shalt do if thou wilt perform that end for which thou art ordained of God and what thou owest to God and to thy neighbour God requireth of thee a mind that thou shouldest honour his Son and keep the words of the Son in thy heart if thou honour him thou hast done the will of thy Father which is in heaven To thy neighbour thou owest offices of humanity and that thou draw all men that come to thee to honour the Son This is the Law and the Prophets In temporal things thou oughtest to call upon God as a father that he would give unto thee all necessaries of this life and thou oughtest to help thy neighbour with the gifts which God bestoweth upon thee whâ—ther they be spiriâ—ual or corporal Therefore thou shalt pray thus O Lord of heaven and earth Creator and Maker of all tâ—ings â—isible and invisible I though unworthy bâ— thy assiâ—â—ance call upon â—hee through thy only-begâ—tten Son Jesus Christ our Lord that thou wilt give unto me thy holy Spirit to direct me in thy truth unto all good Amen Because I earnestly desire perfectly to know the Arts of this life and such things as are necessary for us which are so overwelmed in darkness and polluted with infinite human opinions that I of my own power can attain to no knowledge in them unless thou teach it me Grant me therefore one of thy spirits who may teach me those things which thou wouldest have me to know and learn to thy praise and glory and the profit of our neighbour Give me also an apt and teachable heart that I may easily understand those things which thou shalt teach me and may hide them in my understanding that I may bring them forth as out of thy inexhaustable treasures to all necessary uses And give me grace that I may use such thy gifts humbly with fear and trembling through our Lord Jesus Christ with thy holy Spirit Amen The third Septinary Aphor. 15. They are called Olympick spirits which do inhabit in the firmament and in the stars of the firmament and the office of these spirits is to declare destinies and to administer fatal charms so far forth as God pleaseth to permit them for nothing neither evil spirit nor evil destiny shall be able to hurâ— him who hath the most high for his refuge If therefore any of the Olympick spirits shall teach or declare that which his star to which he is appointed portendeth nevertheless he can bring forth nothing into action unless he be permitted by the divine power It is God alone who giveth them power to effect it Unto God the maker of all things are obedient all things celestial sublunary infernal Therefore rest in this let God be thy guide in all things which thou undertakest and all things shall attain to a happy and desired end even as the history of the whole world testifieth and daily experience sheweth There is peace to the godly there is no peace to the wicked saith the Lord. Aphor. 16. There are seven different governments of the Spirits of Olympus by whom God hath appointed the whole frame and universe of this world to be governed and their visible stars are ARATRON BETHOR PHALEG OCH HAGITH OPHIEL PHUL after the Olympick speech Every one of these hath under him a mighty Militia in the firmament ARATRON ruleth visible Provinces XLIX BETHOR XXXII PHALEG XXXV OCH XXVIII HAGITH XXI OHIEL XIV PHUL VII So that there are 186 Olympick Provinces in the whole Universe where in the seven Governors do excercise their power all which are elegantly set forth in Astronomy But in this place it is to be explained in what manner these Princes and Powers may be drawn into communication Aratron appeareth in the first hour of Saturday and very truly giveth answers concerning his Provinces and Provincials So likewise do tâ—e rest appeâ—r in order in their days and hours Also every one of them ruleth 490 years The beginning of their simple Anomaly in the â—oâ—h yeâ—r before the Nativity of Christ was the beginning of the administration of Bethor and it lasted until the year of our Lord Christ 430. To whom succeeded Phalâ—g until the 920th year Then began Och and continued until the year 1410. and thenceforth Hagith ruleth until the year 1900. Aphor. 17. Magically the Princes of