if any Spirit do appear which if he delay then let him repeat his invocation is above said until he hath done it three times and if the Spirit be pertinacious obstinate and will not appear then let him begin to conjure with divine power so also that the conjurations and all his commemorations do agree with the Nature and Offices of the Spirit himself and reiterate the same three times from stronger to stronger using Objurgations Contumelies Cursings and Punishments and suspension from his Office and Power and the like And after all the courses are finished then cease a little and if any Spirit shall appear let the Invocant turne himself towards the Spirit and courteously receive him and earnestly intreating him let him first require his name and if he be called by any other name and then proceeding further let him ask him whatsoever he will and if in any thing the Spirit shall shew himself obstinate or lying let him be bound by convenient conjurations and if you doubt of any lye make without the Circle with the consecrated Sword the figure of a triangle or Pentagone and compel the Spirit to enter into it and if thou receivest any promise which thou wouldst have to be confirmed with an Oath let him stretch the sword out of the Circle and swear the Spirit by laying his hand upon the sword Then having obtained of the Spirit that which you desire or are otherwise contented license him to depart with courteous words giving command unto him that he do no hurt and if he will not depart compel him by powerful conjurations and if need require expel him by Exorcisms and by making contrary fumigations And when he is departed go not out of the Circle but make a stay making prayer and giving of thanks unto God and the good Angels and also praying for your defence and conservation and then all those things being orderly performed you may depart But if your hope be frustrated and no Spirit will appear yet for this do not despair but leaving the Circle return again at other times doing as before And if you shall judge that you have erred in any thing then you shall amend by adding or diminishing for the constancy of Reiteration doth often increase your authority and power and striketh terrour into the Spirits and humbleth them to obey And therefore some use to make a Gate in the Circle whereby they may go in and out which they open and shut as they please and fortifie it with holy Names and Pentacles This also we are to take notice of That when no Spirits will appear but the Master being wearied hath determined to cease and give over let him not therefore depart without licensing the Spirits for they that do neglect this are very greatly in danger except they are fortified with some sublime defence Oftentimes also the Spirits do come although they appear not visible for to cause terrour to him that calls them either in the thing which he useth or in the operation it self But this kinde of licensing is not given simply but by a kinde of dispensation with suspension until in the following terms they shall render themselves obedient Also without a Circle these Spirits may be called to appear according to the way which is above delivered about the consecration of a Book But when we do intend to execute any effect by evil Spirits where an Apparition is not needful then that is to be done by making and forming that which is to be unto us as an instrument or subject of the experiment it self as whether it be an Image or a Ring or a Writing or any Character Candle or Sacrifice or any thing of the like sort then the name of the Spirit is to be written therein with his Character according to the exigency of the experiment either by writing it with some blood or otherwise using a perfume agreeable to the Spirit Oftentimes also making Prayers and Orations to God and the good Angels before we invocate the evil Spirit conjuring him by the divine power There is another kinde of Spirits which we have spoken of in our third book of Occult Philosophy not so hurtful and neerest men so also that they are affected with humane passions and do joy in the conversation of men and freely do inhabit with them and others do dwell in the Woods and Desarts and others delight in the company of divers domestique Animals and wilde Beasts and othersom do inhabit about Fountains and Meadows Whosoever therefore would call up these kinde of Spirits in the place where they abide it ought to be done with odoriferous perfumes and with sweet sounds and instruments of Musick specially composed for the business with using of Songs Inchantments and pleasant Verses with praises and promises But those which are obstinate to yeild to these things are to be compelled with Threatnings Comminations Cursings Delusions Contumelies and especially by threatning them to expel them from those places where they are conversant Further if need be thou maist betake thee to use Exorcisms but the chiefest thing that ought to be observed is constancy of minde and boldness free and alienated from fear Lastly when you would invocate these kinde of Spirits you ought to prepare a Table in the place of invocation covered with clean linen whereupon you shall set new bread and running water or milk in new earthen vessels and new knives And you shall make a fire whereupon a purfume shall be made But let the Invocant go unto the head of the Table and round about it let there be seats placed for the Spirits as you please and the Spirits being called you shall invite them to drink and eat But if perchance you shall fear any evil Spirit then draw a Circle about it and let that part of the Table at which the Invocant sits be within the Circle and the rest of the Table without the Circle In our third book of Occult Philosophy we have taught how and by what meanes the Soul is joyned to the Body and what hapneth to the soul after death Thou maist know further That those Souls do still love their relinquished Bodies after death as it were a certain affinity alluring them such as are the Souls of noxious men which have violently relinquished their Bodies and Souls wanting a due burial which do still wander in a liquid and turbulent Spirits about their dead carcasses for these Souls by the known meanes by which heretofore they were conjoyned to their Bodies by the like vapors liquors and savours are easily drawn unto them From hence it is that the Souls of the dead are not to be called up without blood or by the application of some part of their relict Body In the raising up of these shadows we are to perfume with new Blood with the Bones of the dead and with Flesh Egges Milk Honey and Oil and such-like things which do attribute to the Souls a meanes apt to receive their
Planets are constituted after this maner 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 Signes 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 maner 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 signes from the beginning 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 maner 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 succedent Houses so that as to obtain the names of the good spirits the calculation is to be made according to the succession of the signes beginning from the degree of the ascendent 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 aswel 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 Governours 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 Governour 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 inferiour 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 superiour order of the Governours The same order is if we enter with the name of an evil spirit of the superiour order If therefore we enter this table with the names of the spirits of the third order or with the names of the ministring spirits aswell of the good spirits as of the evil the names extracted shall be the names of the ministring spirits of the inferiour order But many Magicians men of no small authority will have the tables of this kinde to be extended with Latine 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 aswel good as evil by the same maner 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 kinde of calculation in Egyptian letters not unproperly also may they be referred to other letters of other tongues for the reasons assigned to the signes for truly he onely is extant of all men who have treated concerning the attaining to the names of spirits Therefore the force secrecy and power in what maner the sacred names of spirits are truly and rightly found out consisteth in the disposing of vowels which do make the name of a spirit and wherewith is constituted the true name and 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 calcutation of the celestial figure to finde the names of the spirits of the second order Presidents and Governours 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 finde the part of the second letter by 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 maist thou search out the vowels of the following letters alwayes 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 succession of the signes And in calculating the names of the evil spirits where in the names of the good spirits is taken 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 signes by taking the beginning from the degree of the tenth House But in all extractions by tables the vowels are placed after another maner In the first place therefore is taken the certain number of letters making the name it selfe and is thus numbred from the beginning of the columne 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 columne and where it endeth there is part of the first vowel from thence therefore thou shalt calculate 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 attributed to that name Now thou shalt finde 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 numbred from the beginning of his own column and where he shall cease there is
and aspects What cannot we be fortified with any thing to force and compel them to flie from us Cast Origen in his book against Celsus saith That there is no way more certain then the naming of JESVS 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 Question testifieth that the most present remedy against the insultation of evil spirits is the beginning 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 enements 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 sepulchres of the dead they diligently observed the use of lights or else from thence that Pythagorus did determine that God could be in no wise truly worshipped without lights burning Some others do binde swords for this intent and purpose taking the same out of the 11 Ode of Homer where be writeth that Vlysses when he offered a sacrifice to his mothen 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 hell she saith thus Procul O procul esto profani Tuque invade viam vaginaque eripe ferrum Hence hence all ye prophane do thou invade The way and from 'ts confinement take thy blade Philostratus writeth that he compelled Apollonius a spirit obvious to him and his companions to fligh 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 Plony Mint Palma Christi and 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 ratling of Armour Poll. I have sometimes heard from our Elders that they made them Sigils inscribed with Pentagones by vertue whereof the spirits might be expelled and driven away What sayst thou to these Cast Averrois writing against Algazelus affirmeth 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 devils kingdom stand divided against it self Poll. But we read that Solomon 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 worshipped Idols and not when he was in the state of salvation Tertullian offeâ—eth a more certain Antidote then all the former and exhorteth us as Job the most strong champion of God to sight against all the assaults of temptations he admonisheth us to be clothed with the silken garment of Honesty the purple-robe of Modesty and Shamefac'dness 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 binde and kill the devils He saith we do then binde them when by diligent observation of the Commandments of God we do diminish and quash those affections that do boyl up in us And we are said to kill them when we so truly mortifie our lusts that we cut him of 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 petulancie and frowardness of a 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 wholesom 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 Prophecie of Isaiah and the Epistles of St. Paul we may finde the same things Isa 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 divers 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 judgement 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 do 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 and 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 moleâ—t them with stones from above in the streets that they 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
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 Wisdome in humane things Evil Cacosophy Contempt of the word of God and to live after the will of the devil Ignorance of the government of God by Angels To contemne 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 Wisdome in all evil arts to the destruction of mankinde and to use them in contempt of God and for the loss and destruction of men FINIS Plin. lib. 30 Nat. Hist The greater Fortune The lesser Fortune Way People Gain Joy Maid Loss Conjunction White Child Red. Prison Sorrow Dragons head Dragons tail Homo mitratus Azurino vestis Buxus Multiceps The brazen serpent set up in the wilderness Accipe gladium sanctum mumus à Deo in quo concides adversarios populi mei Israel Ego sum primus novissimus vivus suâ— mortuus ecce sum viveus in secula seculorum habeo claves mortis inferni * Incendia Envie and Malice * Super aspidem basiliscum ambulabis c. Sanctum sanctorum Qâ—â— habet duas tunicas c. Accipite vobis gladios bis acutos †Liber Spirituum * Which Virgin-paper is to be had at Mr. Rooks shop at the holy lamb at the East-end of St. Pauls Church and likewise the Virgin-Parchment and the best abortives Hexagonus Pontagonus Psal 119. * A Character with five corners Wash me O Lord c. Homo homini Deus Homo homini diabolus Plin. lib. 2. chap. 7. Three degrees of Spirits The first degree of Spirits The second degree The third degree Plato called daemon and Aristotle Why the devil is said to have much know Lib. 2. distinct 7. The fall of Lucifer in Scripture What place the devils have appointed The torments of the devils are everlasting Why the Devil hath familiars Daemons Jovii or Antemerid Mat. 4. The Southern Spirits Libicus Sapho and Dioclesian Gods The Comment of Sapho Psalm 55. The Spirits of the North. Meridian Spirits Ecclus 39.28 Spirits of darkness Occidental Spirits The spirits of the air do infect the air Eâ—h s 〈…〉 Spirits of fire Spirits of the earth Subterranean Spirits A man never walketh safe Eph. 6. 1 Kings 11. Pu 〈…〉 Gâ—n 4â— Isa 7. The world is the receptacle of devils false accusers and spies Lucifugi fliers from the light A horrible apparition of a Spirit in the house of Anthenodorus They are possessed with madness that destroy Church-yards The Spirit Zazelus Eurynomus The Ceremony of burials was in great esteem amongst the Heathens Horaee 1 book of verses Virgil. Aeneid 6. The vain Religion of the Gentiles Aeneid 4. The History of C. Caligula The house of Caligula burnt because of the Spirits The mountain of Hechelberg A Hill in Lyppora Zazelus liveth by the flesh of the dead A wonderful History of Asuitus and Asmundus Asmundus reports of himself that a Spirit eat up his horse his dog and afterwards began to devour him that he beat and wounded the Spirit The devils have bodies The Spirits cannot be discerned by sex All Spirits cannot receive several shapes There is no Daemon good Why he is called Diabolus Sathan Behemoth Leviathan Apollyon A Serpent The devils are the Princes of the earth The devils seducement where the word is not known The devils do foretel things to come The devils of themselves can not foreknow things to come Why the devils desire to be counted Prophets Isa 41 2 Pet. 1. Why the devils sometimes tell truth The Oracles of the devils are uncertain What a Miracle is The devils work Miracles The Inchantments of the devils do subvert Nature Lucan Tibullus Why God permitteth the devils to work Miracles Sometimes it comes to pass that the devil cannot be resisted An admirable story of a swineherd Some Miracles are done naturally Art sometimes imitateth Nature in working Miracles How the devils are to be driven away The Spirits fear Swords Characters do â—ive away Spirits Characters avail not We are to fight against the devil with two sorts of armour Lactan. oâ— the souls of the dead The opinion of Firmianus Whether the devils work Miracles really or not The devils cannot really raise the dead * Ibidem forte Spirits of the four elements Paracelsus
A task too hard for mortals to explain Which since thou hast from the Lethaean floods Preserv'd we 'll consecrate the Lawrel-buds To thee Phoebus dismissed thine shall be The Oracle to which all men shall flee In 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 this his ingenious Translation of Cornelius Agrippa WHat is 't I view Agrippa made to wear An English habit Sure 't is something rare Or are his Romane garments by thy Wit Translated to an English garb so fit T' illustrate him for that thou hast we see Enlightned his obscure Philosophie And that which did so intricate remain Thou hast expos'd to ev'ry vulgar brain If then thy beams thâ—ough 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 Cambridge 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 Incest adde 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-Politick Purge and Phlebotomy How will bold thieves our treasures rob who shall Lost goods regain or by his Charmes recal The nocent Th' Art is by thee repriv'd In thee the Magi seem to be reviv'd Phoebus is not brain-sick Joves doves not dead Th' Oracles not ceas'd Agrippa's bed Like the Arabian birds self-builded nest Which first her Vrn proves then her quickning rest Hath thee produc'd more then his equal sure Else had this Art as yet remain'd obscure A miracle to vulgars well knowne to none Scarce read by deepest apprehension Then I 'll conclude Since thou dost him explain That th' 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 Geomancie MOst noble undertakings as if Art And Prudence should a bargain make t' impart Refulgent lustres you send forth a ray Which noblest Patrons never could display Well may Diana love you and inspire Your noblest Genius with coelestial fire Whose sparkling Fancie with more power can quell And sooner conquer then a Magick Spell The Author thought not when he pen'd the Book To be surmounted by 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 Lawrel bow Nature and Art here strive the victory To get and though to yeeld he doth deny Th' hast got the start though he triumph in praise Yet may his Ivie wait upon your Bays M. S. Contabrigiae Henry Cornelius Agrippa of Geomancy GEOMANCY is an Art of Divination whereby the judgment may be rendred 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 equality or inequality likenesse or unlikenesse which Figures are also reduced to the Coelestiall Figures assuming their natures and proprieties according to the course and forms of the Signes Planets Notwithstanding this in the first place we are to consider that this kinde of Art can declare or shew forth nothing of verity unless it shall be radicall in some sublime vertue and this the Authours of this Science have demonstrated to be two-fold the one whereof consists in Religion and Ceremonies and therefore they will have the Projectings of the points of this Art to be made with signes in the Earth wherefore the Art is appropriated to this Element of Earth even as Pyromancy to 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 terrestriall 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 soule it self of the Projector when he is carried to this work with some great egresse of his owne desire for this Art hath a naturall obedience to the soul it self and of necessity hath efficacy and is moved to that which the soul it self desires and this way is by far more true and pure neither matters it where or how these points are projected therefore this Art hath the same Radix with the Art of Astrologicall Questions which also can no otherwise be verified unlesse 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 knowne that all Figures upon which this whole Art is founded are onely sixteen as in this following Table you shall see noted with their names Greater Fortune Lesser Fortune Solis ☉ ** * ** * * ** * ** Via Populus Luna ☽ * ** * ** * ** * ** Acquisit Letitia 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 judgement 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 diuenal and posited in his dignities the other or lesser Fortune is when the Sun is nocturnall or placed in lesse dignities Via and Populus that is the Way and People are referred to the Moon the first from her beginning and encreasing the second from her full light and quarter decreasing Acquisitio and Laetitia which is Gain Profit Joy and Gladness are of Jupiter But the first hath Jupiter the greater Fortune the second the lesse but without detriment Puella Amissio are of Venus the first fortunate the other as it were retrograde or combust Conjunctio Albus are both Figures of Mercury are both good but the first the more Fortunate Puer Rubeus are Figures ascribed to Mars the first whereof hath Mars
which being put under his head when he goeth to sleep doth effectually give true dreams of what thing soever the minde hath before determined or consulted on The Tables of Numbers do likewise confer to receive an Oracle being duly formed under their own Constellations And these things thou mayest know in the third book of Occult Philosophy Holy Tables and Papers do also serve to this effect being specially composed and consecrated such as is the Almad 〈…〉 of Solomon and the Table of the Revolution of the name Tetragrammaton And those things which are of this kinde and written unto these things out of divers figures numbers holy pictures with the inscriptions of the holy names of God and of Angels the composition whereof is taken out of divers places of the holy Scriptures Psalms and Versicles and other certain promises of the divine Revelation and Prophecies To the same effect do conduce holy prayers imprecations as well unto God as to the holy Angels and Heroes the imprecations of which prayers are to be composed as we have before shewn according to some religious similitude of Miracles Graces and the like making mention of those things which we intend to do as out of the old Testament of the dream of Jacob Joseph Pharaoh Daniel and Nebuchadnezzar if out of the New Testament of the dream of Joseph the husband of the virgin Mary of the dream of the three Wisemen of John the Evangelist sleeping upon the brest of our Lord and whatsoever of the like kinde can be found in Religion Miracles and Revelations as the revelation of the Cross to Helen the revelations of Constantine and Charles the Great the revelations of Bridget Cyril Methodius Mechtild Joachim Merhir and such-like According to which let the deprecations be composed if when he goeth to sleep it be with a firm intention and the rest well disposing themselves let them pray devoutly and without doubt they will afford a powerful effect Now he that knoweth how to compose those things which we have now spoken of he shall receive the most true Oracles of dreams And this he shall do observe those things which in the second book of Occult Philosophy are directed concerning this thing He that is desirous therefore to receive an Oracle let him abstain from supper and from drink and be otherwise well disposed his brain being free from turbulent vapours let him also have his bed-chamber fair and clean exorcised and consecrated if he will then let him perfume the same with some convenient fumigation and let him anoint his temples with some unguent efficatious hereunto and put a ring upon his finger of the things above spoken of let him take either some image or holy table or holy paper and place the same under his head then having made a devout prayer let him go unto his bed and meditating upon that thing which he desireth to know let him so sleep for so shall he receive a most certain and undoubted oracle by a dream when the Moon goeth through that signe which was in the ninth House of his nativity and also when she goeth through the signe of the ninth House of the Revolution of his nativity and when she is in the ninth signe from the signe of perfection And this is the way and meanes whereby we may obtain all Sciences and Arts whatsoever suddenly and perfectly with a true Illumination of our understanding although all inferiour familiar Spirits whatsoever do conduce to this effect and somtimes also evill Spirits sensibly informing us Intrinsecally or Extrinsecally But if we would call any evil Spirit to the Circle it first behoveth us to consider and to know his nature to which of the Planets it agreeth and what Offices are distributed to him from the Planet and being known let there be sought out a place fit and proper for his invocation according to the nature of the Planet and the quality of the Offices of the said Spirit as near as the same may be done as if their power be over the Sea Rivers or Flouds then let the place be chosen in the Shore and so of the rest Then let there be chosen a convenient time both for the quality of the Air serene clear quiet and fitting for the Spirits to assume bodies as also of the quality and nature of the Planet and of the Spirit as to wit on his day or the time wherein he ruleth he may be fortunate or infortunate sometimes of the day and sometimes of the night as the Stars and Spirits do require These things being considered let there be a Circle framed in the place elected aswel for the defence of the Invocant as for the confirmation of the Spirit And in the Circle it self there are to be written the divine general names and those things which do yeild defence unto us and with them those divine names which do rule this Planet and the Offices of the Spirit himself there shall also be written therein the names of the good Spirits which bear rule and are able to binde and constrain that Spirit which we intend to call And if we will any more fortifie and strengthen out Circle we may adde Characters and Pentacles agreeing to the work then also if we will we may either within or without the Circle frame an angular figure with the inscription of such convenient numbers as are congruent amongst themselves to our work which are also to be known according to manner of numbers and figures of which in the second book of Occult Philosophy it is sufficiently spoken Furthermore he is to be provided of lights perfumes unguents and medicines compounded according to the nature of the Planet and Spirit which do partly agree with the Spirit by reason of their natural and coelestial vertue and partly are exhibited to the Spirit for religious and superstitious worship Then he must be furnished with holy and consecrated things necessary aswel for the defence of the Invocant and his fellows as also serving for bonds to binde and constrain the Spirits such as are either holy Papers Lamens Pictures Pentacles Swords Scepters Garments of convenient matter and colour and things of the like sort Then when all these things are provided and the Master and his fellows being in the Circle in the first place let him consecrate the Circle and all those things which he useth which being performed with a convenient gesture and countenance let him begin to pray with a loud voice after this manner First let him make an Oration unto God and then let him intreat the good Spirits and if 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 invocate the Spirit which he desireth with a gentle and loving Inchantment to all the coasts of the World with the commemoration of his own Authority and power And then let him rest a little looking about him to see
heaven Raphaël ☿ ♊ ♠Raquie The Angels of Wednesday Raphael Miel Serapiel The Angels of the Air ruling on Wednesday Mediat or Modiat Rex Ministers Suquinos Sallales The winde to which the said Angels of the Air are subject The Southwest-winde 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 Barabo At the West Jerescus Mitraton At the North. Thiel Venabel Vcirnuel Rael Velel Jeriabel Abuiori At the South Miliel Caluel Nelapa Vel. Babel Laquel The Fumigation of Wednesday Mastick The Conjuration of Wednesday COnjuro confirmo vos angeli fortes sancti potentes in nomine fortis metuendissimi benedicti 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 foris potenti per nomen Stellae quae est Mercurius per nomen Sigilli quae sigillatur à Deo fortissimo honorato per omnia praedicta super 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 Animalium habentium senas alas quòd pro me labores c. As in the Conjuration of Sunday The Conjuration of Wednesday I Conjure and Confirm upon you ye strong holy and potent Angels in the name of the most strong most dreadfull and blessed Ja Adonay Eloim Saday Saday Saday Eie Eie Eie Asamie Asaraie and in the name of Adonay the God of Israel who created the two great lights to distinguish the day from the night and by the name of all the Angels serving in the second host before Tetra a great strong and powerful Angell and by the name of his Star which is Mercury and by the name of the Seal which is Sealed by God most mighty and honourable by all things before spoken I Conjure upon thee Raphael a great Angel who art chief ruler of the fourth day and by the holy name which was written in the forehead of Aaron the priest of the most high Creator and by the names of the Angels who are confirmed into the grace of our Saviour and by the name of the seat of the Animals having six wings that for me thou labour c. The Spirits of the Air of Wednesday are subject to the South-west-winde their nature is to give all Metals to reveal all earthly things past present and to come to pacifie Judges to give victories in war to re-edifie and teach experiments and all decayed Sciences and to change bodies mixt of Elements conditionally out of one into another to give infirmities or health to raise the poor and cast down the high ones to binde or loose Spirits to open locks or bolts such-kinde 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 Signe of the Planet and the name of the fixth heaven THe Angel of Wednesday his Sigil Planet the Signe governing the Planet and the name of the second heaven Sachiel ♃ ♠♓ Zebul The Angels of Thursday Sachiel Castiel Asasiel The Angels of the Air governing Thursday Suth Rex Ministers Maguth Gutrix The winde which the said Angels of the Air are under The South-winde 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 bodie debeam complere perfectè 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 Anie 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 stelle quae est Jupiter per nomen Sigilii 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 Lords day The Conjuration of Thursday I Conjure and Confirm upon you ye holy Angels and by the nme Cados Cados Cados Eschereie Eschereie Eschereie Hatim ya strong founder of the worlds Cantine Jaym Janic Anic Calbot Sabbac Berisay Alnaym And by the 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 sixth host before Pastor a holy Angel and a great and powerful Prince and by the name of his Star which is Jupiter 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 chiefe ruler of Thursday that for me thou labour c. The Spirits of the Air of Thursday are subject to the South winde their nature is to procure the love of women to cause men to be merry and joyful to pacifie 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
evil Angels which have Mammon for their King and they do affect men with an insatiable avarice 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 kinde which are unapt for to do much wickedness because they eschew and fly from any communication with men Pliny the second 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 Poll. 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 Spirits which were so formidable to the inhabitants that sometimes in the day-time and when they were watching they would cast them into dreams so alwayes that the shapes and forms which they then saw were ever present in their memory Where at length a certain Philosopher named Anthenodorus happened to purchase that house and prepared and furnished the same for himself to dwell in and because all men had an evil suspition of that house he forthwith commanded his servants to provide him a bed and tables that after he had compleated and finished his study he might go to bed He therefore saith Pliny when he went in in the evening and applied himself to his study suddenly beard the locks to shake open and the chains to be moved nevertheless he did not lift up his eyes nor stirred from his book but stopped his ears with his fingers lest that furious tumult might work a vain fear upon him but the noise still approaching neerer unto him at length he looked up and saw an effigies like unto a finger beckoning and calling unto him which he little regarded until it had touched him three times and the noise drew neer unto the table and then he looked up and took a light and beheld the Spirit as it were an old man worn away with withered leanness and deformity his beard hanging down long horrible and deformed hair his legs and feet were as it were laden with chains and fetters he went towards a gate which was bolted and there left the Philosopher and vanished away Castor What fearful things thou relatest Pollux but what was the event of this sad spectacle Poll. The next day he related the whole matter to the Magistrates in order as he had seen the same admonishing them that they should dig diligently about the threshold of the door for there it was probable they might finde something which might cause the house to be quiet and habitable Castor What did they finde Poll. Having digged up the earth Pliny saith They found a dead carcass bound and intangled in chains and fetters his flesh being consumed with devouring time which without delay they caused to be buried according to the Christian ceremonies Castor But this being performed did the house afterwards become quiet and habitable Poll. Yes very well Castor What madness therefore possesseth them who prophane and destroy Church-yards where the sacred Organs of the holy and blessed Spirit do rest and do give the bones of the dead for meat to the Spirit Zazelus of whom mention is made in the 3 of the Kings and we read in Pausanias amongst the Histories of Delphos that he was called Eurynomus Poll. Thou shalt finde that the Governours of Cities that were of the opinion and judgement of Christians did subvert destroy and prophane these holy places that herein the youth might dance their mocking interludes after the furious sound of the drum or taber and sing Iopaean or there the poor inferiour old women did sell base trumpery or Lupines which God would have to be purged with holy prayers for the salvation of souls or breaking of bread to the hungry Castor But it is an impious and heathenish thing so to have touched the anointed of God Poll. And worse then heathenish for the heathens did highly esteem the Rites and Ceremonies of burials as Elpinor is witness in Homer where he yieldeth up his life and in Homer he speaketh to Vlysses I intreat thee O Vlysses to be mindful of me and not depart away hence and leave me uninterred lest that not being ritely buried I shall be made the wrath of the Gods And Archita the Philosopher in Flaecus thus speaketh to the Mariner Me quoque divexi Rapidus comes rionis Illyricis Notus obruit undis At tu Nauta vagae ne parce malignus arenae Ossibus capiti inhumato Particulam dare si quodcunque minabitur Eurus Fluctibus Hesperiis Venusinae Plectantur silvae te sospite multaque merces Vnde potest tibi defluat aequo Ab Jove Neptuno sacri Custode Tarenti Negligis immeritis nocituram Post modo te natis fraudem committere fo rs Debita Jura vicesq superbae Te manent ipsum praecibus non linquar multis Teque piacula nulla resolvent Orion's rapid Comrade Notus me O'rewhelmed in th' Illyrian Sea Oh Seaman frowning not forbear to spread Vpon my bones and inhum'd head A little fleeting sand what th' East doth threat Hesperian waves may only beat Vainly Venusimu's woods whilst safe and rich Thou climbst to Fortunes highest pitch Jove kind and Neptune too Tarentum's power Thou slights what on the guiltless score Of thy ensuing sons may fall like Vrne Like funeral and proud return May wait thee too my curses shall have force Whence no Atonements get remorse And Palinurus to Aeneas in his sixth book of Virgils Aeneids Nunc me fluctus habent versantque in littore venti Quod te per Coeli jucundum lumen auras Per genitorem ora per spem surgentis Juli. Eripe me his invicte malis aut tu mihi terram Injice namque potes I 'm now i' th' waves winds toss me ' gainst the shore By Heavens rejoycing light I thee implore And by the Air by old Anchyses too And by the hopes of young Julius thou Vnconquer'd Hero help me but away From these sad troubles or my body lay I' th' earth for thou canst do 't Castor Have the Gentiles so greatly esteemed the ceremony of burials Pollux Yes very much for their Religion did hold that the Soul of a body which was uninterred was void of any intelligible essence and left to the power and command of a raging furious phansie and subject to the torment and affliction of corporal qualities
so that it being an aiery body sometimes the departed shadow would speak unto his remaining friends and sometimes evilly vex and torment his enemies with revenge as in the Poet Dido threatneth Aeneas saying Omnibus umbra locis adero dabis improbe penas My ghost shall every where attend thee Villain I will torment thee Suetonius as we have shown before addeth the like concerning the dead body of C. Caligula the Emperour in the Garden of Lamius being not duly buried for this body because it was only covered with a light turff did very much disquiet and trouble the possessors of the Garden with violent incursions in the night until by his sisters who were returned from banishment it was taken up again and ritely and duly by them buried Castor And the house wherein the same Emperour died could by no other way or means be freed from the fury of these shadows or spirits as History makes mention but by burning thereof Pollux Aristotle speaking of miracles mentioneth a certain mountain in Norway named Hechelberg environed about with the Sea that continually sent forth such lamentable voices like the yelling and howling of infernal devils insomuch that the noise and clamour of their terrible roaring might be heard almost a mile and the flocking together of great Ravens and Vultures neer it did prohibit any access thereunto And he reporteth that in Lyppora neer 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 been called Earynomus by Pausania I desire thee 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 Suecia came into that place with an Army and broke open the tomb of Asuitus supposing there 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 stupetis qui relictum me Colore cernitis Obsolescit nempe vivus omnis inter mortuos Nescio quo Stygii numinis ausu Missus ab inferis Spiritus affluit Saevis alipedem dentibus edit Infandoque Canem praebuit ori Non contentus equi vel canis esu Mox in me rapidos transtulit ungues Discissaque gena sustulit aurem Hinc laceri vultus horret imago Emicat inque fero vulnere sanguis Haud impune tamen monstrifer egit Nam ferro secui mox caput ejus Perfodique nocens stipite Corpus Why are ye amaz'd to see me pale ' Mongst th'dead what 's living needs must fail By what strange warrant from black Hell A Spirit sent I know not fell With merciless teeth upon my Horse And next my Dog without remorse 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 escap'd 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 vegetable bodies and be transformed in several kindes 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 appropriate to themselves as likewise also have the pure Angels Psellus a Necromancer 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 sences 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 aiery 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 kinde the Naiades and Nereides are celebrated by the Poets Trimetius testifies That the Devils do desire to assume the shapes of men rather then any other form but when they cannot finde the matter of the air convenient and befitting for that purpose And he saith That they frame such kinde of apparences 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 Wolfe 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
may more be spoken but thou hast understood the relations of them already in the foregoing discourse From all which we may easily convince the opinions of those who deny that the Spirits can walk or make any motion but of how much truth we may hold the assertions of them who do suppose that these tumultuous Spirits are neither devils nor phantasms but the souls of the dead now hearken unto Poll. Are there they who are of that opinion Cast There are they who are of both opinions for they do declare that these are the souls of them who have departed from their bodies laden and clogged in their sins which are therefore heard to be more or less turbulent in houses according as they have any sensible ardent spark of that sin more or less so that except in the mean time they are expelled and driven away from thence or expiated by Alms or Intercessions they are compelled to a certain bound of liberty wandering thereabouts in expectation of the last Judgement Poll. Wherefore Cast. Because I believe that the souls of them which sleep in Christ do live with Christ and do not wander about the earth and the souls of them who are oppressed and burdened with the grievous weight of their sins since they are the members of Satan are bound with Satan in the chains of darkness expecting judgement in hell Poll. But Firmianus a Writer of no mean judgement thinketh the contrary in his Book which he hath written de Divino premio Cast How is that Poll. These are his words Let not any man conceive that the souls of the dead are judged immediately after death for they are all detained in one common custody until the time shall come wherein the Almighty Judge shall make examination and inquisition of their deeds Then they who shall he found righteous shall receive the reward of immortality but they whose sins and wickedness shall then be detected shall not arise again but shall be inclosed with the wicked in darkness and destined to eternal punishments Cast St. Augustine subscribeth to Lactantius in his Enchiridion saying That the time which is interposed between the death of mankinde and the last resurrection containeth the souls in secret hidden receptacles where every soul receiveth condigne rest or misery for the good or evil which he did in the body while he lived Poll. Neither doth St. Ambrose disagree from this in his second book of Cain and Abel he saith That the soul is loosed from the body and after the end of this life is suspended to the ambiguous time of the last judgement Cast So also some have declared that the soul of Trajanus Caesar did wander about but the soul of St. George was freed from such suffrage Poll. Thou hast even now spoke and that truly that spacious is the sea of various opinions concerning these Spirits for so indeed it is but what Port thou touchest at I desire thee it may not seem troublesom to thee to tell me for I am not as yet satisfied of the certainty hereof by our discourse Cast That which thou desirest I conceive to be this I hold that these tumultuous Spirits are meer images of Satan which are not to be feared neither is there any credit to be given to their answers and are in no wise the souls of the dead which either live with Christ if they have done well or else are bound in chains with Satan if they have done evil Poll. It remaineth that we sist out this Castor for it happeneth now sometimes that my father appeareth to me in my sleep perhaps that may also seem unto thee to be a Spirit Cast It may seem so but I will not in any thing contradict thee beyond Reason of my self I will adde nothing but at leastwise I will annihilate thy opinion with the assertions of St. Augustine Poll. What assertions are those Cast In his 11 Book which he intituleth De mortuorum cura he offereth them as a means saying Humane infirmity doth so believe of himself that when he seeth any one that is dead in his sleep he supposeth that he seeth the soul of that dead person but when he dreameth of any one that is alive he then is out of doubt that neither his soul nor his body but the similitude of the man appeared unto him As if they could be ignorant that the souls of dead men do not appear unto them in dreams but only the similitudes of the persons deceased And he proveth both these to be done by two examples which were at Mediolanus whereof the first he sheweth to have been the image of a certain father that was dead who appeared to his son admonishing him that he should not pay again a debt to an unjust Creditor which the father had paid him before for he saith the Case was thus The father had paid a debt to a certain Creditor which after the death of the father the Creditor endeavoured by force to recover the same again of his son who was ignorant of the payment thereof to whom the image of his father appeared when he was sleeping and shewed him where the Writing was hid Whereupon the son awakening from his sleep sought for the Paper in the place he was directed and sound it and thereby overthrew the malice of his deceitful Creditor The second example is whereby the same St. Augustine sheweth that the living do appear to the living in their sleep for he saith That Eurologius the Rhetorician professing the Rhetorick of Cicero at Carthage he found a difficult and obscure place that was not declared to him so that waking and sleeping he vexed himself by reason of his ignorance but in a certain night the image of Aurelius Augustine appeared to him and taught him in what manner the dark and difficult place was to be understood Poll. Augustine doth therefore conclude without doubt that they are not souls Cast He doth so conclude and the greater to strengthen such his judgement he addeth That if the souls of the dead have any interest or counsel in the affairs of the living he undoubtedly knew that his own pious mother did not desert him not for one night but when she was living followed him both by sea and land neither did he at any time sustain any anguish of heart but comforted his sorrows And that this may not seem too hard a speech the president of Christ teacheth that they do not erre who affirm that the good Angels by the appointment of God and Divine dispensation do sometimes come to and visit men both living and sleeping and sometimes to the place where souls endure punishment notwithstanding it is not unto all but only unto those who have so lived that God shall judge them worthy of this mercy or unto those upon whom without any respect unto their deserts God will be pleased to glorifie his unspeakable mercy that by the prayers of the living they may obtain pardon of their sins
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 then 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 judgements of God and labour not to finde 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 phantasies 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 easie thing for the wicked Spirits through the aiery 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 publick Theaters 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 aiery element that the flesh wonders at Or else which is much he saith also That they do contrive with occult inspirations forms and fantasies of images to delude humane sense wherewith waking or sleeping they may be deceived Thus far Augustine But if thou wilt I will produce also another witness without exception Pollux Poll. I would have thee tell me who that is Cast Abbas Tritemius in his third Question to St. Maximus Emilianus which is spoken of before saith thus The devils amongst unfaithful people do seem to raise up the dead to life and to shew miracles to curious men that they might as it were swallow them up with error in stead of miracles and are altogether pertinacious and obstinate but they cannot truly and really raise up the dead but do variously deceive the senses of men shewing them feigned resemblances of the dead For it is certainly manifest that the devils can do all things but only in a false similitude of holy miracles in truth Poll. Some say that the devils are obedient to wicked men because of the similitude of their malice How seemeth that to thee Cast It seemeth to me that they are obedient to evil men but not to all men Poll. But to whom Cast To those certainly with whom they have contracted and made compacts and covenants as those women which they call Pythonists are accounted who have vowed themselves by promise unto him Poll. But although they are compelled to be so serviceable unto them yet is this service true or feigned Cast It is feigned certainly for they are subservient unto men of their own accord and genuine woâ—k that they may deceive them and allure them to themselves Although we do not deny that their service is sometimes true but only towards those men whose faith in the Lord Jesus Christ by the merit of his holiness hath caused them to be acceptable and friends unto him And that Lactantius also testifies in these words in his second book De origine Erroris and 16 Chapter That the devils do fear the just that is those that worship God in whose Name they are conjured to depart out of bodies and with whose words they are beaten as it were with scourges and they do not only confess that they are devils but do declare their names neither can they lye unto the just And the same Lactantius in his fourth book De vera Sapientia Chap. 27. saith That it is necessary that they who are of the true Christian Religion should know the course and order of the devils and understand their subtilty and restrain their force and conquer and subdue them with spiritual weapons and force them to obey them Poll. I am now by thee sufficiently informed of all things which I have hitherto desired to know wherefore I shall not any further trouble thee with my Questions or rather Riddles but leave thee to thy own occasions Cast. Neither have I counted my self idle in answering thee but let the use thereof yield us each to other an equal recompence Farewel therefore Poll. And thee also GERARD CREMONENSIS OF ASTRONOMICAL GEOMANCY BEcause Astronomy is so transcendent and subtil an Art in it self that therein a man ought to have respect unto so many things before he can attain to true judgement thereby because the eye of the understanding will not pierce unto the half thereof and few Doctors of our later time have been found so experienced therein that they know sufficiently how to judge thereby Therefore I have composed this work which I will have to be named Astronomical Geomancy wherein I will sufficiently teach how to judge with less labour and study For in this present Science it is not requisite to behold neither the Ascendent nor the hour in a Table as it is in Astrology It is expedient therefore to make four unequal lines by the points casually set down and to joyn together those points and out of the points which are not joyned together which do remain in the heads of the lines as it is done in Geomancy extract one figure and the sign of the Zodiack that answereth to that figure put for the Ascendent for the words sake If Acquisitio arise from the heads of those four Lines let Aries be placed in the Ascendent if Laetitia or the lesser Fortune put Taurus in the Ascendent if Puer or Rubeus place Gemini if Albus Cancer if Via Leo if Conjunctio or the Dragons Head Virgo if Puella Libra if Amissio or Tristitia Scorpio if the Dragons Tail Sagittary if Populus Capricorn if Fortuna major Aquary if Career then put Pisces for the Ascendent Afterwards in the second House let that sign be placed which immediately succeeds the other In the third House the third Sign and so place the rest in order until you come unto the end of the Signes and make one square figure divided into twelve equal parts and therein place the Signs in order as it is in Astrology and as you may finde them in this figure neither are we here to regard the * witnesses or * Judge or any other thing which belongs to Geomancy but only the sixteen Figures that by them we may have the twelve Signs to which they agree and observe the manner of the Figure as it is here placed Look how the twelve Signes are placed in the figure and so may any other Sign be ascending in his turn as Aries is here ♈ ♉ ☋ ♊ ♄ ♀ ♋ ♌ ♠♃ ♎ ☽ ♠☊ ♠♀ ♑ ☉ â™’ ♂ ♓ Afterwards it
into subjection to the will of man The Characteristical maner of calling Angels succeedeth this faith which dependeth onely on divine revelation But without the said faith preceding it it lieth in obscurity Nevertheless if any one will use them for a memorial and no otherwise and as a thing simply created by God to this purpose to which such a spirituall power or essence is bound he may use them without any offence unto God But let him beware lest that he fall into idolatry and the snares of the devil who with his cunning sorceries easily deceiveth the unwary And he is not taken but onely by the singer of God and is appointed to the service of man so that they unwillingly serve the godly but not without temptations and 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 medleth with such things let him beware of all levity pride covetousness vanity envy and ungodliness unless he will miserably perish Aphor. 21. Because all good is from God who is onely 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 Daniel and sooner heareth us then 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 Septenary 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 minde 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 the 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 desires an evil end pursue that also and that earnestly from divine punishment and turning 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 to himself let him follow diligently not procrastinating 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 and magical Sciences as the History of Melesina witnesseth and the Magicians thereof who ordained That none of the Italian nation should for ever obtain the Rule or Kingdome 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 power taken from the treasury of Magick A Book a Gemme and 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 judgement before the transitory good of this world and his heart is so blinde 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 then the Angel of Plotinus in the Temple of Isis Aphor. 32. In like maner 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 desire shall be fulfilled 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 kinde 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 meanes he shall obtain his desire therein Aphor. 34. All manner of evocation is of the same kinde 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 lyes and superstitions Aphor. 35. The humane understanding is the onely effecter of all wonderfull works so that it be joyned to any Spirit and being joyned she produceth what she will Therefore we are carefull to proceed in Magick lest that Syrens and other monsters deceive us which likewise do desire the society of the humane soul Let the Magician carefully hide himself alwaies under the wings of the most High lest he offer himself to be devoured of the roaring Lion for they who desire earthly things do very hardly escape the snares of the devil The sixth Septenary Aphor. 36. Care is to be taken that experiments be not mixed with experiments but that every one be onely 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 the most happily of all And in this manner in Constellations Words and Characters Stones and such like
is God alone who giveth them power to effect it Unto God the maker of all things are obedient all things celestial sublunary and 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 OPHIEL XIIII PHUL VII So that there are 186 Olympick Provinces in the whole Universe wherein the seven Governours do exercise 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 the rest appear in order in their dayes and hours Also every one of them ruleth 490 years The beginning of their simple Anomaly in the 60 year 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 Phaleg until the 920 year Then began Ocb and continued until the year 1410. and thenceforth Hagith ruleth until the year 1900. Aphor. 17. Magically the Princes of the seven Governours 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 Governour 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 doth 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 Alchymy Magick and Physick 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 the number of 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 Phalec 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 worshipped as a Deity by the Kings of the whole world The Character He hath under him 36536 Legions he administreth 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 addicted His Character He hath 4000 Legions of Spirits and over every thousand he ordaineth Kings for their appointed seasons Ophiel is the governour 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 bath this character He changeth all metals into silver in word and deed governeth Lunary things healeth the dropsie he giveth spirits of the water who do serve men in a corporeal and visible form and maketh men to live 300 years The most general Precepts of this Secret 1. Every Governour acteth with all his Spirits either naturally to wit alwayes after the same manner or otherwise of their own free-will if God hinder them not 2. Every Governour 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 Governours of the world at his own will for that the Governours of the world are obedient unto 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 false Magicians but expose them to the deceits of the devils 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 Governours with their hosts who do move with the equal motion of the firmament and the inferiours do alwayes depend upon the superiours 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 and 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 most safe for the young practisers of Art that they work by the offices of the Spirits alone without their names and if they are pre-ordained 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 Whosoever 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 will give him an increase in wisdom Aphor. 20. All things are possible to them that believe them and are willing to receive them but to the incredulous and unwilling all things are unpossible there is no greater hinderance then a wavering minde levity unconstancy foolish babling drunkenness lusts and disobedience to the word of God A Magician therefore ought to be a man that is godly honest constant in his words and deeds having a firm faith towards God prudent and covetous of nothing but of wisdom about divine things Aphor. 21. When you would call any of the Olympick Spirits observe the rising of the Sun that day and of what nature the Spirit is which you desire and saying the prayer following your desires shall be perfected Omnipotent and eternal God who hast ordained the whole creation for thy praise and glory and for the salvation of man I beseech thee that thou wouldst send thy Spirit N. N. of the solar order who shall inform and teach me those things which I shall ask of him or that he may bring me medicine against the dropsie c. Nevertheless not my will be done but thine through Jesus Christ thy only begotten Son our Lord Amen But thou shalt not detain the Spirit above a full hour unless he be familiarly addicted unto thee Forasmuch as thou camest in peace and quietly and hast answered unto my petitions I give thanks unto God in whose Name thou camest and now thou mayst depart in peace unto thy orders and return to me again when I shall call thee by thy name or by thy order or by thy office which is granted from the Creator Amen Ecclesiast Chap. 5. Be not rash with thy mouth neither let thy heart be hasty to utter any thing before God for God is in Heaven and thou in earth Therefore let thy words be few for a dream cometh through the multitude of business The third Septenary Aphor. 22. We call that a secret which no man can attain unto by humane industry without revelation which Science lieth obscured hidden by God in the creature which nevertheless he doth permit to be revealed by Spirits to a due use of the thing it self And these secrets are either concerning things divine natural or humane But thou mayst examine a few and the most select which thou wilt commend with many more Aphor. 23. Make the beginning of the nature of the secret either by a Spirit in the form of a person or by vertues separate either in humane Organs or by what manner soever the same may be effected and this being known require of a Spirit which knoweth that art that he would briefly declare unto thee whatsoever that secret is and pray unto God that he would inspire thee with his grace whereby thou maist bring the secret to the end thou desirest for the praise and glory of God and the profit of thy neighbour Aphor. 24. The greatest secrets are in number seven 1. The first is the curing of all diseases in the space of seven dayes either by characters or by natural things or by the superior Spirits with the divine assistance 2. The second is to be able to prolong life to whatsoever age we please I say a corporal and natural life 3. The third is to have the obedience of the creatures in the elements which are in the forms of personal Spirits also of Pigmies Sagani Nymphes Dryades and Spirits of the Woods 4. The fourth is to be able to discourse with knowledge and understanding of all things visible and invisible and to understand the power of everything and to what it belongeth 5. The fifth is that a man be able to govern himself according to that end for which God hath appointed him 6. The sixth is to know God and Christ and his holy Spirit this is the perfection of the Microcosmus 7. The seventh to be regenerate as Henochius the King of the inferiour world These seven secrets a man of an honest and constant minde may learn of the Spirits without any offence unto God The mean Secrets are likewise seven in number 1. The first is transmutation of Metals which is vulgarly called Alchymy which certainly is given to very few and not but of special grace 2. The second is the curing of diseases with Metals either by the magnetick vertues of precious stones or by the use of the Philosophers stone and the like 3. The third is to be able to perform Astronomical and Mathematical miracles such as are Hydraulick-engines to administer business by the influence of Heaven and things which are of like sort 4. The fourth is to perform the works of natural Magick of what sort soever they be 5. The fifth is to know all Physical secrets 6. The sixth is to know the foundation of all Arts which are exercised with the hands and offices of the body 7. The seventh is to know the foundation of all Arts which are exercised by the angelical nature of man The lesser secrets are seven 1. The first is to do a thing diligently and to gather together much mony 2. The second is to ascend from a mean state to dignities and honours and to establish a