A whole figure Broken Half A letter inhering Adhering Separate The Characters of evil Spirits A right line Crooked Reflexed A simple figure Penetrate Broken A right letter Retrograde Invers'd Flame Wind. Water A mass Rain Clay A flying thing A creeping thing A Serpent An eye A hand A foot A crown A crest Horns A Scepter A Sword A Sâ—ourge But the Characters which are understood by the revelation of Spirits take their virtue from thence because they are as it were certain hidden seats making the harmony of some divinity either they are signs of a covenant entered into and of promised and plighted faith or of obedience And those characters cannot by any other means be searched out Moreover besides these Characters there are certain familiar Figures and Images of evil spirits under which forms they are wont to appear and yeild obedience to them that invoke them And all these characters or Images may be seen by the table following according to the course of the letters constituting the names of spirits themselves so that if in any letter there is found more than the name of one spirit his Image holdeth the preeminence the others imparting their own order so that they which are the first orders to them is attributed the head the upper part of the body according to their own figure those which are lowest do possess the thighs and feet so also the midde letters do attribute like to themselâ—es the middle parts of the body to give the parts that sit But if their happen any contrarity that letter which is the stronger in the number shall bear rule and if they are equal they all impart equal things Furthermore if any name shall obtain any notable character or instrument out of the table he shall likewise have the same character in the Image We may also attain to the knowledge of the dignities of the evil spirits by the same tables of characters images for upon what spirit soever their falleth any excellent sign or instrument out of the table of characters he possesseth that dignity As if their should be a crown it sheweth a Kingly dignity if a crest or plume a Dukedom if a horn a county if without these there be a scepter sword or forked instrument it sheweth rule authority Likewise out of the table of images you shall find them which bear the chief Kingly dignity from the crown judge dignity from the instruments rule authority Lastly they which bear an human shape and figure have greater dignity than those which appear under the forms images of beasts they also who ride do excel them which appear on foot And thus according to all their commixtures you may judge the dignity excellency of spirits one before another Moreover you must understand that the spirits of the inferior order of what dignity soever they be are always subject to the spirits of the superior order so also that it is not incongruent for their Kings Dukes to be subject minister to the presidents of the superior order The shapes familiar to the Spirits of Saturn ♄ THey appear for the most part with a tall lean and slender body with an angry countenance having four faces one in the hinder part of the head one on the former part of the head and on each side nosed or beaked there likewise appeareth a face on each knee of a black shining colour thâ—ir motion is the moving of the wind with a kind of earthquake their sign is white earth whiter than any snow The particular fâ—â—ms are A King having a beard riding on a Dragon An Old man with a beard An Old woman leaning on a staff A Hog A Dragon An Owl A black Garment A Hook or Sickle A Juniper-tree The familiar forms to the Spirits of Jupiter ♃ THe spirits of Jupiter do appear with a body sanguine and choleric of a middle stature with a horrible fearful motion but with a mild countenance a gentle speech and of the colour of Iron The motion of them is flashings of Lightning and Thunder their sign is there will appear men about thâ— Circle who shall seem to be devoured of â—ions Thâ—ir particular forms arâ— A King with a Sword drawn riding on a Stag. A Man wearing a Mitre in long raiment A Maid with a Laurel Crown adorned with Flowers A Bull. A Stag. A Peacâ—ck An azure garment A Sword A Box-tree The familiar forms of the Spirits of Mars ♂ THey appear in a tall body choleric a filthy countenance of colour brown swaâ—â—hy or red hâ—ving horns like Harts horns and Griphins claws besâ—â—wing lâ—ke wild Bulls Their Motion is like fire burning their siâ—n Thunder and Lightning about the Circle Their partiâ—ular shapes are A King armed riding upon a Wolf A Man armed A Woman holding a buckler on her thigh A she Goat A Horse A Stag. A red Garment Wool A Cheeslip Shapes familiar to the Spirits of the Sun ☉ THE Spirits of the Sun do for the most part appear in a large full and great body sanguine and gross in a gold colour with the tincture of blood Their motion is as the Lightning of Heaven their sign is to move the person to sweat that calls them But their particular forms are A King having a Scepter riding on a Lion A King crowned A Queen with a Scepter A Bird. A Lion A Cock. A yellow or Golden Garment A Scepter Caudatus Familiar shapes of the Spirits of Venus ♀ THEY do appear with a fair body of middle stature with an amiable and pleasant countenance of colour white or green the upper part Golden The motion of them is as it were a most clear Star For their sign there will seem to be maids playing without the circle which will provoke and alure him that calleth them to play But their particular forms are A King with a Scepter riding on a Camel A Maid naked A she Goat A Camel A Dove A white or green Garment Flowers The herb Savine The familiar forms of the Spirits of Mercury ☿ THE Spirits of Mercury will appear for the most part in a body of a middle stature cold liquid and moist fair and of an affable speech in a human shape and form like unto a Knight armed of colour clear and bright The motion of them is as it were silver-coloured clouds For their sign they cause and bring horror and fear to him that calls them But their particular shapes are A King riding upon a Bear A fair Youth A Woman holding a distaff A Dog A she Bear A Magpy A Garment of sundry changeable colours A Rod. A little staff The forms familiar to the Spirits of the Moon ☽ THEY will for the most part appear in a great and full body soft and phlegmatick of â—oâ—our â—ike a black obscure cloud having a sweâ—ling câ—untenance with eyes red and full of water a bâ—ld head and teeth like a wild boar Their moâ—â—on is as it were an exceeding great ten pest
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
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
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
factum est per omnia nomina Dei per nomen Adonay El Elohim Elohe Zâ—baoth Elion Escerchie Jah Tetragrammaton Sadai Dominus Deus excelsus exorcizamus vos atque potâ—nter imperamus ut appareatis statim nobis hic juxta Circulum in pulebra forma videlicet humana sine deformitate tortuositate aliqua Venite vos omnes talâ—â— quiâ— vobis imperamus per nomen Y V quod Adam audivit locutus est per nomen Dei Agla quod Loth audivit factum sâ—lvus cum sua familia per nomen Joth quod Jacob audivit ab Angelo secum luctantes liberatus est de manu fratris sui Esau and by the name Anâ—phexeton quod Aaron audivit loquens sapiens factus est per nomen Zebaoth quod Moses nominavit omnia flumina plaudes de terra Aegypti versae fuerunt in sanguinem per nomen Ecerchie Oriston quod Moses nominavit omnes fluvii ebullierunt ranas ascenderunt in domos Aegyptiorum omnia destruentes per nomen Elion quod Moses nominavit fuit grando talis qualis non fuit ab initio mundi per nomen Adonay quod Moses nominavit fuerunt locustae apparuerunt super terram Aegyptiorum comederunt quae residua erant grandini per nomen Schemes amathia quod Josua vocavit et remoratus est Sol cursum per nomen Alpha Omega quod Daniel nominavit destruxit Beel Draconem interfecit in nomine Emmanuel quod tres pueri Sidrach Misach Abdenago in camino ignis ardentis cantaverunt liberati fuerunt per nomen Hagaios sedem Adonay per Theos Iscyros Athanatos Paracletus per haee tria secreta nomina Agla On Tetragrammaton adjuro contestor per haec nomina per alia nomina Domini nostri Dei Omnipotentis vivi veri vos qui vestra culpa de Caelis ejecti fuistis usque ad infernum locum exorcizamus viriliter imperamus per eum qui dixit factum est cui omnes obediunt creaturae per illud tremendum Dei judicium per mare omnibus incertum vitreum quod est ante conspectum divinae majestatis gradiens potentiale per quatuor divina animalia T. ante sedem divinae majestatis gradienta oculos ante retro habentia per ignem ante ejus thronum circumstantem per sanctos Angelos Caelorum T. per eam quae Ecclesia Dei nominatur per summam sapientiam Omnipotentis Dei viriliter exorcizamus ut nobis hic ante circulum appareatis ut faciendam nostram voluntatem in omnibus prout placuerit nobis per sedem Baldachiae per hoc nomen Primeumaton quod Moses nominavit in cavernis abyssi fuerunt profundati vel absorpti Datan Corah Abiron in virtute istius nominis Primeumaton tota Caeli militia compellente maledicimus vos privamus vos omni officio loco gaudio vestro usque in profundum abyssi usque ad ultimum diem judicii vos ponimus relegamus in ignem aeternum in stagnum ignis sulphuris nisi statim appareatis hic coram nobis ante Circulum ad faciendum voluntatem nostram In omnibus venite per haec nomina Adonay Zebaoth Adonay Amioram Venite venite imperat vobis Adonay Saday Rex regum potentissimus tremendissimus cujus vires nulla subterfugere potest creatura vobis pertinacissimis futuris nisi obedieritis appareatis ante hunc Circulum affabiles subito tandem ruina flebilis miserabilisque ignis perpetuum inextinguibilis vos manet Venite ergo in nomine Adonay Zebaoth Adonay Amioram venite venite quid tardatis festinate imperat vobis Adonay Saday Rex regum El Aty Titcip Azia Hyn Jen Minosel Achadan Vay Vaa Ey Haa Eye Exe a El El El a Hy Hau Hau Hau Va Va Va Va. An Exorcism of the Spirits of the Air. WE being made after the Image of God endued with power from God and made after his will do exorcize you by the most mighty and powerful name of God El strong and wonderful here he shall name the Spirits he would have appear of what order soever they be and we command you by him who said the word and it was done and by all the names of God and by the name Adonay El Elohim Elche Zebaoth Elion Escerchie Jah Tetragrammaton Saday Lord God most high we exorcize you and powerfully command you that you forthwith appear unto us here before this circle in a fair human shape without any deformity or tortuosity come ye all such because we command you by the name Y and V which Adam heard and spoke and by the name of God Agla which Lot heard and was saved with his family and by the name Joth which Jocob heard from the Angel wrestling with him and was delivered from the hand of his brother Esau and by the name Anaphexeton which Aaron heard and spoke and was made wise and by the name Zebaoth which Moses named and all the rivers and waters in the land of Egypt were turned into blood and by the name Ecerchie Oriston which Moses named and all the rivers brought forth frogs and they ascended into the houses of the Egyptians destroying all things and by the name Elion which Moses named and theâ—e was great hail such as hath not been since the beginning of the world and by the name Adonay which Moses named and there came up locusts which appeared upon the whole land of Egypt and devoured all which the hail had left and by the name Schemes amathia which Joshua called upon and the Sun stayed his course and by the name Alpha and Omega which Daniel named and destroyed Bel and slew the Dragon and in the name Emmanuel which the three children Sidrach Misach and Abednego sung in the midst of the fiery surnace and were delivered and by the name Hagios and by the seal of Adonay and by Iscyros Athanatos Paracletus and by these three secret names Agla On Tetragrammaton I do adjure and contest you and by these names and by all the other names of the living and true God and by our Lord Almighty I exorcise and command you by him that spake the word and it was done to whom all creatures are obedient and by the dreadful Judgment of God by â—he uncertain sea of glass which is before the face of the divine Majesty mighty and powerful by the four beasts before the throne having eyes before and behind and by the fire round about his throne and by the holy Angels of heaven by the mighty wisdom of God we do powerfully exorcise you that you appear here before this Circle to fulfil our will in all things which shall seem good unto us by the seal of Baldachia and by this name Primeumaton which Moses named and
haec nos subjugavit Cum autem apparuerint Spiritus tunc dicas Bene veneritis Spiritus vel reges nobilissimi quia vos vocavi per illum cui omne genu flectitur caelestium terrestrium et infernorum cujus in manu omnia regna regum sunt nec est quiae suae contrarius esse possit Majestati Quatenus constringuo vos ut hic ante circulum visibiles affabiles permanetis tamdiu tamque constantes nec sint licentia mea recedatis donec meam sine fallacia aliqua et veredice perficiatis voluntatem per potentiae illius virtutem qui mare posuit terminum suum quem praeterire non protest et lege illius potentiae non pertransit fines suos Dei scilicet altissimi regis domini qui cuncta creavit Amen Then command what you will and it shall be done afterwards license them thus †In nomine Paetris †Filii et †Spiritus sancti ite in pace ad loca vestra et pax sit inter nos et vos parati sitis venire vocati Visions and apparitions THESE things duly performed there will appear infinite Visions and Phantasms beating of organs and all kinds of musical Instruments which is done by the spirits that with the terror they might force the companions to go out of the Circle because they can do nothing against the Master After this you shall see an infinite company of archers with a great multitude of horrible beasts which will so compose themselves as if they would devour the fellows nevertheless fear nothing Then the Priest or Master holding his hand towards the pentacle shall say Avoid hence these iniquities by virtue of the banner of God and then will the spirits be compelled to obey the Master and the company shall see no more Then let the exorcist stretching out his hand to the pentacle say Behold the pentacle of Solomon which I have brought before your presence Behold the person of the exorcist in the middle of the exorcism who is armed by God and without fear and well provided who potently invocateth and calleth you by exorcizing come therefore with speed in the virtue of these names Aye Saraye Aye Saraye defer not to come by the eternal names of the living and true God Eloy Archima Rabur and by the pentacle here present which powerfully reigns over you and by virtue of the celestial spirits your Lords and by the person of the exorciâ—t being conjured make haste to come and yield obedience to your Master who is called Octinomos This being performed there wâ—â—l be â—issiâ—gs in the four parts of the world and then immediately you shall see great motions and when you see them say why stay you wherefore do you delay what do you prepare yourselves to be obedient to your Master in the name of the Lord Bathat or Vachat rushing upon Abrac Abeor coming upon Aberer Then they will immediately come in their proper form and when you see them before the Circle shew them the Pentacle covered with fine linen uncover it and say behold your confusion if you refuse to be obedient and suddenly they will appear in a peaceable form and will say ask what you will for we are prepared to fulfil all your commands for the Lord hath subjected us hereunto and when the spirits have appeared then you shall say welcome spirits or most noble Kings because I have called you through him to whom every knee doth bow both of things in heaven and things on earth and things under the earth in whose hands are all the kingdoms of Kings neither is their any that can contradict his Majesty Wherefore I bind you that you remain affable and visible before this circle so long and so constant neither shall ye depart without my licence until you have truely and without any fallacy performed my will by virtue of his power who hath set the sea her bounds beyond which these cannot pass nor go beyond the law of his power to wit of the most high God Lord and King who hath created all things Amen †In the name of the Father †and of the Son †and of the holy Ghost go in peace unto your places peace be between us and you be ye ready to come when ye are called These are the things which Peter de Abano hath spoken concerning magical elements But that you may the better know the manner of composing a Circle I will set down one scheme so that if any one would make a Circle in spring-time for the first hour of the Lord's day it must be in the same manner as is the figure following The figure of a Circle for the first hour of the Lord's day in Spring-time Varcan Rex Tus Andos Cynabal Michail Dardid Huratapel Talui Caracasa Cor Anâ—aliel Commissoros Spughguel Amaday Abraym Aguista Yayn Michel ✚ Adonay ✚ ✚ Eloy ✚ ✚ Agla ✚ ✚ Tetragrammaton Alpha et ω It remaineth now that we explain the week the several days thereof and first of the Lord's day Considerations of the Lord's day THE Angel of the Lord's day his Sigil Planet Sign of the Planet and the name of the fourth heaven MichaiÌ„l ☉ ♌ Machen The Angâ—ls of the Lord's day Michael Dardiel Huratâ—pal The Angels of the air ruling on the Lord's day Varcan King His ministers Tus Andas Cynabal The wind which the Angels of the air abovesaid are under the North-wind The Angels of the fourth heaven ruling on the Lord's day which ought to be called from the four parts of the world At the East Samael Baciel Atel Gabriel Vionatraba At the West Anael Pabel Ustael Burchat Suceratos Capabili At the North Aiel Aniel vel Aquiel Masgabriel Sapiel Matuyel At the South Haludiel Machasiel Charsiel Uriel Naromiel The perfume of the Lord's day Red Sanders The Conjuration of the Lord's day COnjuro confirmo super vos Angeli fortes Dei sancti in nomine Adonay Eye Eye Eya qui est ille qui fuit est erit Eye Abrâ—ye in nomine Saday Cados Cados Cados alte sedentis super Cherubin per nomen magnum ipsius Dei fortis potentis exaltatique super omnes caelos Eye Seraye plasmaâ—â—ris seculorum qui creavit mundum caelum 〈◊〉 mare omnia quae in eis sunt in primo 〈◊〉 sigillavit ea sancto nomine suo Phaa 〈◊〉 nomina sanctorum Angelorum qui domiâ—â—tur in qâ—arto exercitu serviunt coram poâ—â—â—issimo Salamia Angelo magno honorato 〈◊〉 pâ—r nomen stellae quae est Sol per signum 〈◊〉 pâ—r immensum nomen Dei vivi per nomina omnia praedicta conjuro te Michael angele magnâ— qui es praepositus Diei Dominicae per nomen Adonay Dei Israel qui creavit mundum quinquid in eo est quod pro melabores adimpleas omnem meam petitionem juxta meum velle votum meum in negotio causa mea And here thou shalt declare thy
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
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
people And if the Dragons Head be in the ninth the way will be good because he shall be accompanied with Noble-men And in this manner you may judge in the third House concerning short journeys If you would know when the journey shall be accomplished see the Lord of the ninth and according to his fortitude or debility judge because according to the place wherein he is is signified years months or days and so you shall judge concerning his stay about what time he will come by turning the years of the Lord of the ninth into days because so many days he shall tarry as the Planet signifies in the place where he is Or otherwise weak Angles signify a speedy journey mean Angles a mean journey and the Lord of the ninth likewise according to the place wherein he is found And this I say concerning his return If you would know whether he shall return from his journey with an imperfect voyage or not see if the Moon be joined with the Lord of the first the third or the ninth the Planet thereof be in his fall because if it be so he shall return with an imperfect voyage And if the Moon be in her exaltation the journey shall speedily be effected And if there be two strong Planets one cadent the journey shall be made if one be strong another in his fall he shall retire back Questions of the tenth House IF thou wouldest know whether thou shalt have any honour or benefit from a King a Bishop or Lord or not look unto the first house the ninth their Lords if the Lord of the first be in the ninth or with the Lord of the ninth or with any other good Planet or if the Lord of the ninth be in the first or with the Lord of the first or with any other good Planet as Vinus Jupiter or the Dragons Head or if any of them be the Lord of the ninth or * R. * of the the first he shall receive honour and benefits from them And if you would know whether he shall have it in his own country or in a foreign country look if the Lord of the ninth be in Angles then it shall be in his own country and if in succedents it shall be near but if in cadent houses very far off Questions of the eleventh House IF you would know when it is good to set forth a Ship to Sea see the Ascendant which if it be staple the Ship will be ponderous but if the Lord thereof be with a good Planet she will sustain a great weight And if the Ascendant be instaple and with a good Planet the Ship will be swift and carry a good burden And meanly if the Ascendant be mean And after this manner you may judge concerning an Horse if a Question be thereof And if any unstaple Sign be ascending and his Lord be in his exaltation or otherwise fortunate and the Moon behold him with a lowring Aspect or Sextile let the Ship be applied to the water because she will be very swift And if any evil be imposed upon her or that she be like to be drawn into it then set her out when a staple Sign is ascending or when the Moon is in the third fifth eighth ninth or tenth house or mansion If you would know what wind she shall have behold the Ascendant and his Lord whether he be with good or evil Planets and in what place and accordingly judge And if you would have a strong wind spread forth your sails at the rising of Aquary if a small wind spread your Canvas when Libra is ascending If a moderate wind then direct your Sails under Gemini Questions of the twelfth House FOR Imprisonment consider the twelfth and the first and if the Lord of the twelfth be in the first or with the Lord of the first c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Of the MAGICK of the Ancients The greatest Study of WISDOM In all things ask counsel of the Lord and do not thou think speak or do any thing wherein God is not thy Counsellor Proverbs 11. He that walketh fraudulently revealeth secrets but he that is of a faithful spirit concealeth the matter ARBATEL of MAGICK OR The spiritual Wisdom of the Ancients as well Wise-men of the people of God as MAGI of the Gentiles for the ilustration of the glory of God and his love to Mankind Now first of all produced out of darkness into the light against all caco-Magicians and contemners of the gifts of God for the profit and delectation of all those who do truly and piously love the creatures of God and do use them with thanksgiving to the honour of God and profit to themselves and their Neighbours Containing nine Tomes and seven Septinaries of APHORISMS The first is called Isagoge or a Book of the Institutions of Magick which in forty nine Aphorisms comprehendeth the most general precepts of the whole Art The second is Microcosmical Magick what Microcosmus hath effected Magically by his spirit Genius adicted to him from his Nativity that is spiritual wisdom and how the same is effected The third is Olympick Magick in what manner a man may do and suffer by the spirits of Olympus The fourth is Hesiodiacal Homerical Magick which teacheth the operations by the spirits called Cacodemones as it were not adversaries to mankind The fifth is Roman or Sibylline Magick which acteth operates with tutelar spirits Lords to whom the whole orb of the earth is distributed This is valde insignis Magia To this the doctrine of the Druids referred The sixth is Pythagorical Magick which only acteth with spirits to whom is given the doctrine of Arts as Physic Medicines Mathematicks Alchymy and such kind of Arts. The seventh is the Magick of Appolonius the like agreeth with the Roman Microcosmical Magick only it hath this thing peculiar that it hath power over the hostile part of mankind The eighth is Hermitical that is Aegyptical Magick differeth not much from divine Magick The ninth is that wisdom which dependeth solely upon the word of God and this is called Prophetical Magick The first Tome of the Book of ARBATEL of MAGICK called ISAGOGE IN the name of the Creator of all things both visible and invisible who revealeth his Misteries out of his treasures to them that call upon him and fatherly and mercifully bestoweth those his secrets upon us without measure May he grant unto us through his only-begotten Son Jesus Christ our Lord his ministring spirits the revealers of his secrets that we may write this Book of Arbatel concerning the greatest secrets which are lawful for man to know and to use them without offence unto God Amen The first Septinary of Aphorisms The first Aphorism Whosoever would know secrets let him know how to keep secret things secretly and to reveal those things that are to be revealed and to seal those things which are to be sealed and not to give
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
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 than a wavering mind levity unconstancy foolish babbling 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 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 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 wouldest 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 dropsy 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 adicted to thee Forasmuch as thou camest in peace and quietly hast answered unto my petitions I give thanks unto God in whose name thou camest and now thou mayest 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 on 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 human 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 itself And these secrets are either concerning things divine natural or human But thou mayest examine a few and the most select which thou wilt commend with a many more Aphor. 23. Make the begining of the nature of the secret either by a spirit in the form of a person or by virtues seperate either in human 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 mayest 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 days 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 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 Nymphs 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 every thing 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 his holy spirit this is the perfection of the Microcosmus 7. The seventh to be regenerate as Henochius the King of the inferior world These seven secrets a man of an honest and constant mind may learn of the Spirits without any offence unto God The mean secrets are likewise seven in number 1. The first is the 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 virtues 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 the 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 money 2. The second is to ascend from a mean state to dignities and honours and to establish a newer family which may be illustrious and do great things 3. The third is to excel in military affairs and happily to atchieve to great things and to be an head of the head of Kings and Princes 4. To be a good house-keeper both in the Country and City 5. The fifth is to be an industrious and fortunate Merchant 6. To be a Philosopher Mathematician and Physician according to Aristotle Plato Ptolomy Euclides Hippocrates and Galen 7. To be a divine according to the Bible and Schools which all writers of divinity both old and new have taught Aphor. 25. We have already declared what a secret is the kinds and species thereof it remaineth now to shew how we may attain to know those things which we desire The true and only way to all secrets is to have recourse unto God the Author of all good and as Christ teacheth In the first place seek ye the kingdom of God and his righteousness and all these things shall be added unto you 2. Also see that your hearts be not burthened with surfeting and drunkenness and the cares of this life 3. Also commit your cares unto the Lord and he will do it 4. Also I the Lord thy God do teach thee what things are profitable for thee and do guide thee in the way wherein thou walkest 5. And I will give thee understanding and will teach thee in the way wherein thou shalt go and I will guide thee with my eye 6. Also if you which are evil know how to give good things to your children how much more shall your Father which is in heaven give his holy Spirit to them that ask him 7. If you do the will of my Father which is in heaven ye are truly my disciples and we will come unto you and make our abode
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
nature which things many false wicked Magicians feâ—gn Sixthly All the deceitful imitations and affections of the devil are also to be avoided whereby imitateth the power of the Creation and of the Creator that he may produce things with a word that they may not be what they are Which belongeth only to the Omnipotency of God and is not communicable to the creature Seventhly Let us cleave fast to the gifts of God of his holy spirit that we may know them and diligently embrace them with our whole heart and all our strength Aphor. 41. We come now to the nine last Aphorisms of this whole Tome wherein we will the divine mercy assisting us conclude this Magical Isagoge Therefore in the first place it is to be observed what we understand by Magician in this work Him then we count to be a Magician to whom by the grace of God the spiritual essences do serve to manifest the knowledge of the whole universe and of the secrets of nature contained therein whether they are visible or invisible This description of a Magician plainly appeareth and is universal An evil Magician is he whom by the divine permission the evil spirits do serve to his temporal eternal destruction and perdition to deceive men and draw them away from God such was Simon Magus of whom mention is made in the Acts of the Apostles and in Clemens whom St. Peter commanded to be thrown down upon the earth whereas he had commanded himself as it were a God to be raised up in the air by the unclean Spirits Unto this order are also to be referred all those who are noted in two Tables of the Law and are set forth with their evil deeds The subdivisions and species of both kinds of Magick we will note in the Tomes following In this place it shall suffice that we distinguish the Sciences which is good which is evil whereas man sought to obtain them both at first to his own ruin and destruction as Moses and Hermes do demonstrate Aphor. 42. Secondly we are to know That a Magician is a person predestinated to this work from his mothers womb neither let him assume any such great things to himself unless he be called divinely by grace hereunto for some good end to a bad end is that the Scriptures might be fulfilled It must be that offences will come but woe be to that man through whom they come Therefore as we have before oftentimes admonished With fear and trembling we must live in this world Notwithstanding I will not deny but that some men may with study and diligence obtain some species of both kinds of Magick if it may be admitted But he shall never aspire to the highest kinds thereof yet if he covet to assail them he shall doubtless offend both in soul body Such are they who by the operations of false Magicians are sometimes carried to Mount Horeb or in some wilderness or defarts or they are maimed in some member or are simply torn in pieces or are deprived of their understanding even as many such things happen by the use thereof where men are forsaken by God delivered to the power of Satan The seventh Septinary Aphor. 43. The Lord liveth and the works of God do live in him by his appointment whereby he willeth them to be for he will have them to use their liberty in obedience to his commands or disobedience thereof To the obedient he hath proposed their rewards to the disobedient he hath propounded their deserved punishment Therefore these spirits of their free will through their pride and contempt of the Son of God have revolted from God their Creator and are reserved unto the day of wrath and there is left in them a very great power in the creation but notwithstanding it is limited they are confined to their bounds with the bridle of God Therefore the Magician of God which signifies a wise man of God or one informed of God is led forth by the hand of God unto all everlasting good both mean things and also the chiefest corporal things Great is the power of Satan by reason of the great sins of men Therefore also the Magicians of Satan do perform great things and greater than any man would believe although they do subsist in their own limits nevertheless they are above all human apprehension as to the corporal and transitory things of this life which many ancient histories and daily examples do testify Both kinds of Magick are different one from the other in their ends the one leadeth to eternal good and useth temporal things with thanksgivings the other is a little sollicitous about eternal things but wholly exerciseth himself about corporal things that he may freely enjoy all his lusts and delights in contempt of God and his anger Aphor. 44. The passage from the common life of man unto a Magical life is no other but a sleep from that lâ—fe and an awaking to this life for those things which happen to ignorant and unwise men in theâ—r â—â—mmon life the same things happen to the willing and knowing Magician The Magician understandeth when the mind doth meditate of himself he deliberateth reasoneth constituteth and determineth what is to be done he observeth when his cogitations to proceed from a divine seperate essence and he proveth of what order that divine seperate essence is But the man that is ignorant of Magick is carried to and fro as it were in war with his affections he knoweth not when they issue out of his own mind or are impressed by the assisting essence and he knoweth not how to overthrow the counsels of his enemies by the word of God or to keep himself from the snares and deceits of the tempter Aphor. 45. The greatest precept of Magick is to know what every man ought to receive for his use from the assisting Spirit and what to refuse which he may learn of the Psalmist saying Wherewith shall a young man cleanse his way in keeping thy word O Lord. To keep the word of God so that the evil one snatch it not out of the heart is the chiefest precept of wisdom It is lawful to admit of and exercise other suggestions which are not contrary to the glory of God and charity towards our neighbours not inquiring from what Spirit such suggestions proceed but we ought to take heed that we are not too much busied about unnecessary things according to the admonition of Christ Martha Martha thou art troubled about many things but Mary hath chosen the better part which shall not be taken from her Therefore let us always have regard unto the saying of Christ Seek ye first the Kingdom of God and his righteousness and all these things shall be added unto you All other things that is all things which are due to the mortal Microcosme as food raiment and the necessary arts of this life Aphor. 46. There is nothing so much becommeth a man as constancy in his words