they are as it were certain hidden seals making the harmony of some divinity either they are signes of a Covenant entred into and of promised and plighted faith or of obedience And those Characters cannot by any other meanes 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 then the name of one Spirit his Image holdeth the pre-eminence 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 the lowest do possess the thighs and feet so also the middle letters do attribute like to themselves the middle parts of the body to give the parts that fit But if there happen any contrariety that letter which is the stronger in the number shall bear rule and if they are equal they will 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 knowledge of the dignities of the evil Spirits by the same Tables of Characters and Images for upon what spirit soever there falleth any excellent signe or instrument out of the Table of Characters he possesseth that dignity As if there shall be a Crown it sheweth a Kingly dignity if a Crest or Plume a Dukedome if a Horn a County if without these there be a Scepter Sword or forked Instrument it sheweth Rule and Authority Likewise out of the Table of Images you shall finde them which bear the chief Kingly dignity from the Crown judge dignity and from the Instruments Rule and Authority Lastly they which bear an humane shape and figure have greater dignity then those which appear under the Forms and 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 and excellency of Spirits one before another Moreover you must understand that the Spirits of the inferiour order of what dignity soever they be are alwayes subject to the Spirits of the superiour order so also that it is not incongruent for their Kings and Dukes to be Subject and Minister to the presidents of the superiour 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 their motion is the moving of the winde with a kinde of earthquake their sign is white earth whiter then any Snow The particular Forms are A King having a beard riding on a Dragon An Old man with a beard An Old woman leaning on a staffe 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 cholerick of a middle stature with a horrible fearful motion but with a milde countenance a gentle speech and of the colour of Iron The motion of them is flashings of Lightning and Thunder their signe is there will appear men about the circle who shall seem to be devoured of Lions Their particular forms are A King with a Sword drawn riding on a Stag. A Man wearing a Mitre in long rayment A Maid with a Laurel-Crown adorned with Flowers A Bull. A Stag. A Peacock An azure-Garment A Sword A Box-tree The familiar forms of the Spirits of Mars ♂ THey appear in a tall body cholerick a filthy countenance of colour brown swarthy or red having horns like Harts horns and Griphins claws bellowing like wilde Bulls Their motion is like fire urning their sigre Thunder and Lightning about the Circle Their particular shapes are A King armed riding upon a Wolf A Man armed A Woman holding a buckler on her thigh A Hee-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 signe is to move the person to sweat that calls them But their particular forms are A King having a Scepter riding on a Lyon 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 it as were a most clear Star For their signe there will seem to be maids playing without the Circle which will provoke and allure him that calleth them to play But their particular forms are A King with a Scepter riding on a Camel A Maid clothed and dressed beautifully A Maid naked A Shee-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 with an affable speech in a humane shape and forme like unto a Knight armed of colour clear and bright The motion of them is as it were silver-coloured clouds For their signe 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 distaffe A Dog A Shee-bear A Magpie A Garment of sundry changeable colours A Rod. A little staffe The forms familiar to the Spirits of the Moon ☽ THey will for the most part appear in a great and full body soft and phlegâ—atick of colour like a black obscure cloud having a swelling countenance with eyes red and full of water a bald head and teeth like a wilde boar Their motion is as it were an exceeding great tempest of the Sea For their signe there will appear an exceeding great rain about the Circle And their particular shapes 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 having many feet But we now come to speak of the holy and sacred Pentacles and Sigils
Homerical Magick which teacheth the operations by the Spirits called Cacodaemones as it were not adversaries to mankinde The fifth is Romane or Sibylline Magick which acteth and operates with Tutelar Spirits and Lords to whom the whole Orb of the earth is distributed This is valde insignis Magia To this also is 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 Physick Medicines Mathematicks Alchymie and such kinde of Arts. The seventh is the Magick of Apollonius and the like and agreeth with the Romane and Microcosmical Magick only it hath this thing peculiar that it hath power over the hostile spirits of mankinde The eighth is Hermetical that is Aegyptiacal Magick and 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 Mysteries 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 Septenary 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 cast pearls before swine Observe this Law and the eyes of thy Understanding shall be opened to understand secret things and thou shalt have whatsoever thy minde 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 humane minde 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 and 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 thy self peaceably to the honour of God and the profit of thy self and thy neighbour Aphor. 3. Live to thy self and the Muses avoid the friendship of the Multitude be thou covetous of time beneficial 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 thy self to Constancie 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 humane 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 stength 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 six the same in thy minde and learn much but not many things because a humane 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 glorifie me saith the Lord. For all Ignorance is tribulation of the minde 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 Septenary Aphor. 8. Even as the Scripture testifies that God appointeth names to things or persons and 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 vertue 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 and next that which is in spiritual creatures afterwards in corporal creatures fourthly in Nature and natural things The Spirits that are apostate and reserved to the last judgement 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 truly every creature is ordained for some profitable end to humane nature and for the service thereof as the holy Scriptures Reason and Experience do testifie 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 and what we are to embrace then he allureth us to obedience with great promises of corporal and 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 mayst 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 Quadrate therefore
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 Physitian according to Aristotle Plato Ptolomy Euclides Hippocrates and Galen 7. To be a Divine according to the Bible and Schooles which all writers of divinity both old and new have taught Aphor. 25. We have already declared what a secret is the kindes and species thereof it remaineth now to shew how we may attain to know those things which we desire The true and onely 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 If you will do the will of my Father which is in heaven ye are truely 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 erre but shalt attain to the desired bound thou shalt not erre from the mark and God himself by his holy Spirit will teach thee true and profitable things he will give also his ministring Angels unto thee to be thy companions helpers and teachers of all the secrets of the world and he will command every creature to be obedient unto thee so that cheerfully rejoycing thou maist say with the Apostles That the Spirits are obedient unto thee so that at length thou shalt be certain of the greatest thing of all That thy name is written in Heaven Aphor. 26. There is another way which is more common that secrets may be revealed unto thee also when thou art unwitting thereof either by God or by Spirits which have secrets in their power or by dreams or by strong imaginations and impressions or by the constellation of a nativity by celestial knowledge After this manner are made heroick men such as there are very many and all learned men in the world Plato Aristotle Hippocrates Galen Euclide Archimedes Hermes Trismegistus the father of secrets with Theophrastus Paracelsus all which men had in themselves all the vertues of secrets Hitherto also are referred Homer Hesiod Orpheus Pythagoras but these had not such gifts of secrets as the former To this are referred the Nymphes 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 refer the book of Jovianus Pontanus of Fortune and his Eutiches The third way is diligent and hard labor without which no great thing can be obtained from the divine Deity worthy admiration as it is said Tu nihil invita dices faciésve 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 punishment of the devils So also they do other evil acts the devil being the author as the Scriptures testifie 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 prophesie of the deceased souldier 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 there 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 maner divided is the seal of the secrets of the world which they draw from the onely 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 wisdome 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 maist 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 wisdome 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 and bringeth them
sibiipsi simillimus bonorum omnium auriga munera non expectans optimus prudentissimus pater juris sine doctrina justitiam perdoctus natura perfectus sapiens sacrae naturae unicus inventor c. Thus saith Zoroaster word for word God the first incorruptible 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 and onely inventor thereof So that a Magician is no other but divinorum cultor interpres a studious observer and expounder of divine things and the Art it self is none other quam Naturalis Philosophiae absoluta consummatio then 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 kinde may well be embraced As in the ancient worshipping of God by Sacrifice there was no man knowing God among the Elders that did forbeare to worship the God of all power or condemn that kinde 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 Astrologie terrifie 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 vertues influences and inclinations to the stars 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 lazie affecters of Ignorance of whom this age swarmes but the voice and sound of the Snake and the Goose is all one But our stomacks are not now so queazie and tender after so long time feeding upon solid Divinity nor we so umbragious and startling having bin so long enlightned in Gods path that we should relapse into that childish Age in which Aristotles Metaphysicks in a Councel 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 scandal in this enterprise 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 indifferencie and of Readers of whom there be four sorts as one observes Spunges which extract all without distinguishing Hour-glasses which receive and pour out as fast Bags which retain onely the dregs of Spices and let the Wine escape and Sieves which retaine the best onely 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 Self-wickedness to think that of others which themselves deserve And it is all the comfort which the guilty have Not to finde any innocent But that amongst others this may finde some acceptation is the desire of Robert Turner 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 credit's eyes remaineth stedfastly Fix'd on those objects just like him I stand Rapt in amazement to behold that can By art come neere the gods that far excel The Angels that in those bright Spheres do dwell Behold Agrippa mounting th' lofty skies Talking with Gods and then anon he pries Int ' earths deep cabinet as t' Mercury All kindes of Spirits willing subjects be And more then this his book supplies but we Blinde mortals no wayes could be led to see That light without a taper then thou to us Must be Agrippa and an Oedipus Agrippa once again appears by thee Pull'd out o' th' ashes of antiquity Let squint-ey'd envie 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 Philosophie That unknown Geomancie dost impart With profound secrets of that abstruse Art T' expound Natural Magick is thy task Not hell-born Necromancie to unmask Exposing Mysteries to publick view That heretofore were known to very few Thou dost not keepe thy knowledge to thy self As base covetous Misers do their pelf Whose numerous bags of rust-eaten gold Profits none till themselves are laid in mold But studious of Publike good dost make All of th' fruits of thy labours to partake Therefore if some captious Critick blame Thy Writings surely then his judgement 's lame Art hath no hater but an empty pate Which can far better carp then 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 this his Translation VVHat 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 Natures intents Are th' 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 minde 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 th' 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 nam'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 from the Lethaean floods Preserv'd we 'll consecrate the Lawrel-buds To thee Phoebus dismissed thine shall be The Oracle to which all men shall flee In time of danger thy predictions shall To whatsoever thou command'st inthral Our willing hearts yea thou shalt be Sole Prophet we obedient to thee J. R. To the Author on this his ingenious Translation of Cornelius Agrippa WHat is 't I view Agrippa made to wear An English habit Sure 't is something rare Or are his Romane garments by thy Wit Translated to an English garb so fit T' illustrate him for that thou hast we see Enlightned his obscure Philosophie And that which did so intricate remain Thou hast expos'd to ev'ry vulgar brain If then thy beams thâ—ough such dark works shine clear How splendent will they in thine own appear Then go thou on brave soul to spread such rays Of Learning through the world may speak thy praise And fear no Criticks for thou by a Spell Canst force their tongues within their teeth to dwell Jo. Tabor of St. John's in Cambridge To the Author on his Translation of Cornelius Agrippa DOth Phoebus cease to answer t' our demands Or will he not accept at mortals hands A sad Bidental And is Sibyls cave Inhabitable Or may Tiresias have No successor nor rival How shall we Then Oedipus to th' world direct If he Do Incest adde to Parricide th' are dumb That could predict what things should surely come And they are silent that knew when t' apply T' our body-Politick Purge and Phlebotomy How will bold thieves our treasures rob who shall Lost goods regain or by his Charmes recal The nocent Th' Art is by thee repriv'd In thee the Magi seem to be reviv'd Phoebus is not brain-sick Joves doves not dead Th' Oracles not ceas'd Agrippa's bed Like the Arabian birds self-builded nest Which first her Vrn proves then her quickning rest Hath thee produc'd more then his equal sure Else had this Art as yet remain'd obscure A miracle to vulgars well knowne to none Scarce read by deepest apprehension Then I 'll conclude Since thou dost him explain That th' younger brother hath the better brain John Tomlinson of St. John's in Cambridge To his good friend the Author on his Translation of Occult Philosophy and Geomancie MOst noble undertakings as if Art And Prudence should a bargain make t' impart Refulgent lustres you send forth a ray Which noblest Patrons never could display Well may Diana love you and inspire Your noblest Genius with coelestial fire Whose sparkling Fancie with more power can quell And sooner conquer then a Magick Spell The Author thought not when he pen'd the Book To be surmounted by a higher look Or be o'ertopt b' a more triumphant strein Which should exalt his then-most pleasant vein But seeing that a later progeny Hath snatch'd his honour from obscurity Both shall revive and make spectators know The best deservers of the Lawrel bow Nature and Art here strive the victory To get and though to yeeld he doth deny Th' hast got the start though he triumph in praise Yet may his Ivie wait upon your Bays M. S. Contabrigiae Henry Cornelius Agrippa of Geomancy GEOMANCY is an Art of Divination whereby the judgment may be rendred by lot or destiny to every Question of every thing whatsoever but the Art hereof consisteth especially in certain points whereof certain figures are deducted according to the reason or rule of equality or inequality likenesse or unlikenesse which Figures are also reduced to the Coelestiall Figures assuming their natures and proprieties according to the course and forms of the Signes Planets Notwithstanding this in the first place we are to consider that this kinde of Art can declare or shew forth nothing of verity unless it shall be radicall in some sublime vertue and this the Authours of this Science have demonstrated to be two-fold the one whereof consists in Religion and Ceremonies and therefore they will have the Projectings of the points of this Art to be made with signes in the Earth wherefore the Art is appropriated to this Element of Earth even as Pyromancy to the fire and Hydromancy to the Element of Water Then whereas they judged the hand of the Projector or Worker to be most powerfully moved and directed to the terrestriall spirits and therefore they first used certain holy incantations and deprecations with other rites and observations provoking and alluring spirits of this nature hereunto Another power there is that doth direct and rule this Lot or Fortune which is in the very soule it self of the Projector when he is carried to this work with some great egresse of his owne desire for this Art hath a naturall obedience to the soul it self and of necessity hath efficacy and is moved to that which the soul it self desires and this way is by far more true and pure neither matters it where or how these points are projected therefore this Art hath the same Radix with the Art of Astrologicall Questions which also can no otherwise be verified unlesse with a constant and excessive affection of the Querent himself Now then that we may proceed to the Praxis of this Art first it is to be knowne that all Figures upon which this whole Art is founded are onely sixteen as in this following Table you shall see noted with their names Greater Fortune Lesser Fortune Solis ☉ ** * ** * * ** * ** Via Populus Luna ☽ * ** * ** * ** * ** Acquisit Letitia Jovis ♃ ** * * ** ** ** * ** Puella Amissio Veneris ♀ * * ** ** * * * ** Conjunct Albus Mercury ☿ ** ** * ** * * ** ** Puer Rubeus Martis ♂ * ** * * ** ** * ** Carcer Tristitia Saturn ♄ * ** * * ** ** * * ☋ Drag head ☊ Drag Tail  ** * * * * * * ** Now we proceed to declare with what Planets these Figures are distributed for hereupon all the propriety and nature of Figures and the judgement of the whole Art dependeth Therefore the greater and lesser Fortune are ascribed to the Sun but the first or greater Fortune is when the Sun is diuenal and posited in his dignities the other or lesser Fortune is when the Sun is nocturnall or placed in lesse dignities Via and Populus that is the Way and People are referred to the Moon the first from her beginning and encreasing the second from her full light and quarter decreasing Acquisitio and Laetitia which is Gain Profit Joy and Gladness are of Jupiter But the first hath Jupiter the greater Fortune the second the lesse but without detriment Puella Amissio are of Venus the first fortunate the other as it were retrograde or combust Conjunctio Albus are both Figures of Mercury are both good but the first the more Fortunate Puer Rubeus are Figures ascribed to Mars the first whereof hath Mars
Planets are constituted after this maner that is to say By collecting together the letters out of the figure of the world from the rising of the body of the planet according to the succession of the Signes through the several degrees and out of the several degrees from the aspects of the Planet himself the calculation being made from the degree of the ascendant In the like maner are constituted the names of the Princes of the evil spirits they are taken under all the Planets of the presidents in a retrograde order the projection being made contrary to the succession of the signes from the beginning of the seventh House Now the name of the supreme and highest Intelligence which many do suppose to be the soul of the world is collected out of the four Cardinal points of the figure of the world after the maner already delivered and by the opposite and contrary way is known the name of the great Daemon or evil spirit upon the four cadent angles In the like manner shalt thou understand the names of the great presidential spirits ruling in the Air from the four Angles of the succedent Houses so that as to obtain the names of the good spirits the calculation is to be made according to the succession of the signes beginning from the degree of the ascendent And to attain to the names of the evil spirits by working the contrary way You must also observe that the names of the evil spirits are extracted aswel from the names of the good spirits as of the evil so notwithstanding that if we enter the table with the name of a good spirit of the second order the name of the evil spirit shall be extracted from the order of the Princes and Governours but if we enter the table with the name of a good spirit of the third order or with the name of an evil spirit a Governour after what manner soever they are extracted whether by this table or from a celestial figure the names which do proceed from hence shall be the names of the evil spirits the Ministers of the inferiour order It is further to be noted That as often as we enter this table with the good spirits of the second order the names extracted are of the second order and if under them we extract the name of an evil spirit he is of the superiour order of the Governours The same order is if we enter with the name of an evil spirit of the superiour order If therefore we enter this table with the names of the spirits of the third order or with the names of the ministring spirits aswell of the good spirits as of the evil the names extracted shall be the names of the ministring spirits of the inferiour order But many Magicians men of no small authority will have the tables of this kinde to be extended with Latine letters so that by the same tables also out of the name of any office or effect might be found out the name of any spirit aswel good as evil by the same maner which is above delivered by taking the name of the office or of the effect in the column of letters in their own line under their own star And of this practice Trismegistus is a great Author who delivered this kinde of calculation in Egyptian letters not unproperly also may they be referred to other letters of other tongues for the reasons assigned to the signes for truly he onely is extant of all men who have treated concerning the attaining to the names of spirits Therefore the force secrecy and power in what maner the sacred names of spirits are truly and rightly found out consisteth in the disposing of vowels which do make the name of a spirit and wherewith is constituted the true name and right word Now this art is thus perfected and brought to pass first we are to take heed of placing the vowels of the letters which are found by the calcutation of the celestial figure to finde the names of the spirits of the second order Presidents and Governours And this in the good spirits is thus brought to effect by considering the stars which do constitute and make the letters and by placing them according to their order first let the degree of the eleventh House be substracted from the degree of that star which is first in order and that which remaineth thereof let it be projected from the degree of the ascendant and where that number endeth there is part of the vowel of the first letter begin therefore to calculate the vowels of these letters according to their number and order and the vowel which falleth in the place of the star which is the first in order the same vowel is attributed to the first letter Then afterwards thou shalt finde the part of the second letter by substracting the degree of a star which is the second in order from the first star and that which remaineth cast from the ascendant And this is the part from which thou shalt begin the calculation of the vowels and that vowel which falleth upon the second star the same is the vowel of the second letter and so consequently maist thou search out the vowels of the following letters alwayes by substracting the degree of the following star from the degree of the star next preceding and going before And so also all calculations and numerations in the names of the good spirits ought to be made according to the succession of the signes And in calculating the names of the evil spirits where in the names of the good spirits is taken the degree of the eleventh House in these ought to be taken the degree of the twelfth House And all numerations and calculations may be made with the succession of the signes by taking the beginning from the degree of the tenth House But in all extractions by tables the vowels are placed after another maner In the first place therefore is taken the certain number of letters making the name it selfe and is thus numbred from the beginning of the columne of the first letter or whereupon the name is extracted and the letter on which this number falleth is referred to the first letter of the name extracted by taking the distance of the one from the other according to the order of the Alphabet But the number of that distance is projected from the beginning of his columne and where it endeth there is part of the first vowel from thence therefore thou shalt calculate the vowels themselves in their own number and order in the same column and the vowel which shall fall upon the first letter of a name the same shall be attributed to that name Now thou shalt finde the following vowels by taking the distance from the precedent vowel to the following and so consequently according to the succession of the Alphabet And the number of that distance is to be numbred from the beginning of his own column and where he shall cease there is
the part of the vowel sought after From thence therefore must you calculate the vowels as we have abovesaid and those vowels which shall fall upon their own letters are to be attributed unto them if therefore any vowel shall happen to fall upon a vowel the former must give place to the latter and this you are to understnd only of the good spirits In the evil also you may proceed in the same way except only that you make the numerations after a contrary and backward order contrary to the succession of the Alphabet and contrary to the order of the columnes that is to say in ascending The name of good Angels and of every man which we have taught how to finde out in our third Book of Occult Philosophy according to that manner is of no little authority nor of a meane foundation But now we will give unto thee some other ways illustrated with no vain reasons One whereof is by taking in the figure of the nativity the five places of Hylech which being noted the characters of the letters are projected in their order and number from the beginning of Aries and those letters which fall upon the degrees of the said places according to their order and dignity disposed and aspected do make the name of an Angel There is also another way wherein they do take Almutel which is the ruling and governing stars over the aforesaid five places and the projection is to be made from the degree of the ascendant which is done by gathering together the letters falling upon Almutel which being placed in order according to their dignity do make the name of an Angel There is furthermore another way used and very much had in observation from the Egyptians by making their calculation from the degre of the ascendant and by gathering together the letters according to the Almutel of the eleventh House which House they call a good Daemon which being placed according to their dignities the names of the Angels are constituted Now the names of the evil Angels are known after the like manner except only that the projections must be performed contrary to the course and order of the succession of the signes so that whereas in seeking the names of good spirits we are to calculate from the beginning of Aries contrariwise in attaining the names of the evil we ought to account from the beginning of Libra And whereas in the good spirits we number from the degree of the ascendant contrarily in the evil we must calculate from the degree of the seventh House But according to the Egyptians the name of an Angel is collected according to the Almutel of the twelfth House which they call an evill spirit Now all those rites which are elsewhere already by us delivered in our third book of Occult Philosophy may be made by the characters of any language In all which as we have abovesaid there is a mystical and divine number order and figure from whence it cometh to pass that the same spirit may be called by divers names But others are discovered from the name of the spirit himself of the good or evil by tables formed to this purpose Now these celestial characters do consist of lines and heads the heads are six according to the six magnitudes of the stars whereunto the planets also are reduced The first magnitude holdeth a Star with the Sun or a Cross The second with Jupiter a circular point The third holdeth with Saturne a semicircle a triangle either crooked round or acute The fourth with Mars a little stroke penetrating the line either square straight or oblique The fifth with Venus and Mercury a little stroke or point with a tail ascending or descending The sixth with the Moon a point made black All which you may see in the ensuing table The heads then being posited according to the site of the Stars of the figure of Heaven then the lines are to be drawn out according to the congruency or agreement of their natures And this you are to understand of the fixed Stars But in the erecting of the Planets the lines are drawn out the heads being posited according to their course and nature amongst themselves  Stars  Heads Lines joyned to the Heads I. ☉  II ♃   III ♄ IIII ♂ V ♀ ☿  VI ☾ When therefore a character is to be found of any celestial Image ascending in any degree or face of a signe which do consist of Stars of the same magnitude and nature then the number of these Stars being posited according to their place and order the lines are drawn after the similitude of the Image signified as copiously as the same can be done But the Characters which are extracted according to the name of a spirit are composed by the table following by giving to every letter that name which agreeth unto him out of the table which although it may appear easie to those that apprehend it yet there is herein no small difficulty To wit when the letter of a name falleth upon the line of letters or figures that we may know which figure or which letter is to be taken And this may be thus known for if a letter falleth upon the line of letters consider of what number this letter may be in the order of the name as the second or the third then how many letters that name containeth as five or seven and multiply these numbers one after another by themselves and treble the product then cast the whole being added together from the beginning of the letters according to the succession of the Alphabet and the letter upon which that number shall happen to fall ought to be placed for the character of that spirit But if any letter of a name fall on the line of figures it is thus to be wrought Take the number how many this letter is in the order of the name and let it be multiplied by the number of which this letter is in the order of the Alphabet and being added together divide it by nine and the remainder sheweth the figure or number to be placed in the character and this may be put either in a Geometrical or Arithmetical figure of number which notwithstanding ought not to exceed the number of nine or nine Angels The Characters of good Spirits A simple point Round Starry Straight standing line Lying Oblique Line crooked like a bow Like waves Toothed Interfection right Inherent Adhering separate Oblique interfection simple Mixt. Manifold Per Pendicular right dexter Sinister Neuter 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 Winde 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 Scourge But the Characters which are understood by the revelation of Spirits take their vertue from thence because
Now these Pentacles are as it were certain holy signes preserving us from evil chances and events and helping and assisting us to binde exterminate and drive away evil spirits and alluring the good spirits and reconciling them unto us And these Pentacles do consist either of Characters of the good spirits of the superiour order or of sacred pictures of holy letters or revelations with apt and fit versicles which are composed either of Geometrical figures and holy names of 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 somtimes also of the third order And this kinde of Characters are especially to be named holy and then those Characters which we have above called holy What Character soever therefore of this kinde is to be instituted we must draw about him a double circle wherein we must write the name of his Angel and if wee will adde 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 revelation 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 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 also 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 any 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 according 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 vertue and great power very useful and necessary to be used in the consecration of experiments and Spirits one whereof is that in the first chapter of Apocalypse To wit a figure of the Majesty of God sitting upon a Thone 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 virtuti tuae c. Give commandment O God to thy strength Confirm Oh God thy work in us Let them be as dust before the face of the winde And let the Angel of the Lord scatter them Let all their wayes be darkness and uncertain And let the Angel of the Lord persecute them Moreover let there be written about in the ten general names which are El Elohim Elohe Zebaoth Elian Escerchie Adonay Jah Tetragrammaton Saday There is another pentacle the figure whereof is like unto a Lambe slain having seven eyes and seven hornes and under his feet a book sealed with seven seales as it is in the 5. chap. of the Apocalypse Whereabout let there be written this versicle Behold the Lyon hath overcome of the Tribe of sudath 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 polited conformable to any number to produce any certain effect or vertue there must be written thereupon in all the several Angles some Divine name obtaining the force and efficacie of the thing desired yet so nevertheless that the name which is of this sort do consist of just so many letters as the Figure may constitute a number or of so many letters of a name as joyned together amongst themselves may make the number of a Figure or by any number which may be divided without any superfluity or diminution Now such a name being found whether it be onely one name or more or divers names it is to be written in all the several Angles in the Figure but in the middle of this Figure 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 kinde 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 befitting this name or from which that name is extracted And this is the way of making the Pentacles according to their several distinct forms and fashions which we may as we please either multiply or commix together by course among themselves to work the greater efficacie and extention and enlargement of force and vertue As if a deprecation should be made for the overthrow and destruction of ones enemies then we are to minde and call to remembrance how God destroyed the
Bodies It is also to be understood That those who are desirous to raise up any Souls of the dead they ought to do it in those places wherein these kinde of Souls are most known to be conversant or for some alliance alluring those souls into their forsaken body or for some kinde of affection in times past impressed in them in their life drawing the said Souls to certain places things or persons or for the forcible nature of some place fitted and prepared for to purge or punish these souls Which places for the most part are to be known by the experience of visions nightly incursions and apparitions and such-like prodigies seen Therefore the places most fitting for these things are Church-yards And better then them are those places wherein there is the execution of criminal judgements And better then these are those places in which of late yeers there have been some publick slaughters of men Furthermore that place is better then these where some dead carkass that came by violent death is not yet expiated nor ritely buried and was lately buried for the expiation of those places is also a holy Rite duly to be adhibited to the burial of the bodies and oftentimes prohibiteth the souls to come unto their bodies and expelleth them far off unto the places of judgement And from hence it is That the Souls of the dead are not easily to be raised up except it be the Souls of them whom we know to be evil or to have perished by a violent death and whose bodies do want a right and due burial Now although we have spoken concerning such places of this kinde it will not be safe or commodious to go unto them but it behoveth us to take to what place soever is to be chosen some principal part of the body that is relict and therewith to make a perfume in due manner and to performe other competent Rites It is also to be known that because the Souls are certain spiritual lights therefore artificial lights especially if they be framed out of certain competent things compounded according to a true rule with congruent inscriptions of Names and Seals do very much avail to the raising up of departed Souls Moreover these things which are now spoken of are not alwayes sufficient to raise up Souls because of an extranatural portion of understanding and reason which is above and known onely to the Heaven and Destinies and their power We ought therefore to allure the said Souls by supernatural and coelestial powers duely administred even by those things which do move the very harmony of the Soul aswel imaginative as rational and intellectual as are Voices Songs Sounds Inchantments and Religious things as Prayers Conjurations Exorcismes and other holy Rites which may very commodiously be administred hereunto The end of the fourth book of Agrippa Heptameron OR MAGICAL ELEMENTS OF PETER de ABANO PHILOSOPHER IN the former book which is the fourth book of Agrippa it is sufficiently spoken concerning Magical Ceremonies and Initiations But because he seemeth to have written to the learned and well-experienced in this Art because he doth not specially treat of the Ceremonies but rather speaketh of them in general it was therefore thought good to adde hereunto the Magical Elements of Peter de Abano that those who are hitherto ignorant and have not tasted of Magical Superstitions may have them in readiness how they may exercise themselves therein For we see in this book as it were a certain introduction of Magical vanity and as it were in present exercise they may behold the distinct functions of spirits how they may be drawn to discourse and communication what is to be done every day and every hour and how they shall be read as if they were described sillable by sillable In brief in this book are kept the principles of Magical conveyances But decause the greatest power is attributed to the Circles For they are certain fortresses to defend the operators safe from the evil Spirits In the first place we will treat concerning the composition of a Circle Of the Circle and the composition thereof THe form of Circles is not alwayes one and the same but useth to be changed according to the order of the Spirits that are to be called their places times daies and hours For in making a Circle it ought to be considered in what time of the year what day and what hour that you make the Circle what Spirits you would call to what Star and Region they do belong and what functions they have Therefore let there be made three Circles of the latitude of nine foot and let them be distant one from another a hands breadth and in the middle Circle first write the name of the hour wherein you do the work In the second place Write the name of the Angel of the hour In the third place The sigil of the Angel of the hour Fourthly The name of the Angel that ruleth that day wherein you do the work and the names of his Ministers In the fifth place The name of the present time Sixthly The name of the Spirits ruling in that part of time and their Presidents Seventhly The name of the head of the Signe ruling in that part of time wherein you work Eighthly The name of the earth according to that part of time wherein you work Ninthly and for the compleating of the middle Circle Write the name of the Sun and of the Moon according to the said rule of time for as the time is changed so the names are to be altered And in the outermost Circle let there be drawn in the four Angles the names of the presidential Angels of the Air that day wherein you would do this work to wit the name of the King and his three Ministers Without the Circle in four Angles let Pentagones be made In the inner Circle let there be written four divine names with crosses interposed in the middle of the Circle to wit towards the East let there be written Alpha and towards the West let there be written Omega and let a cross divide the middle of the Circle When the Circle is thus finished according to the rule now before written you shall proceed Of the names of the hours and the Angels ruling them IT is also to be known that the Angels do rule the hours in a successive order according to the course of the Heavens and Planets unto which they are subject so that that Spirit which governeth the day ruleth also the first hour of the day the second from this governeth the second hour the third the third hour and so consequently and when seven Planets and hours have made their revolution it returneth again to the first which ruleth the day Therefore we shall first speak of the names of the hours Hours of the day Hours of the night 1. Yain. 1. Beron. 2. Janor 2. Barol 3. Nasnia 3. Thami 4. Salla 4. Athar 5. Sadedali 5. Methon 6. Thamur 6. Rana
Venite vos omnes tales quia vobis imperamus per nomen Y V quod Adam audivit locutus est per nomen Dei Agla quod Loth audivit factus salvus cum sua familia per nomen Joth quod â—acob audivit ab Angelo secum luctantes liberatus est de manu fratris sui Esau and by the name Anephexeton 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 remeratus 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 Hagios sedem Adonay per ô Theos Iscyros Athanatos Paracletus per haec 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 Coelis 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 gradientia oculos ante retro habentia per ignem ante ejus thronum circumstantem per sanctos Angelas Coelorum T. per eam quae Ecclesia Dei nominatur per summam sapientiam Omnip tentis 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 Corab Abiron in virtute istius nominis Primeumaton tota Coeli 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 Titeip 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 Elchim Elohe Zebaoth Elion Escâ—rchie 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 humane 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 Jacob heard from the Angel wrestling with him and was delivered from the hand of his Brother Esau and by the name Anephexeton 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 there 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 Josua 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 furnace and were delivered and by the name Hagios and by the seal of Adonay and by ô 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 exorcize and command you by him that spake the word and it was done to whom all creatures are obedient and by the dreadful Judgement of God by the 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 exorcize 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 the earth opened and swallowed up Corah Dathan and Abiram and in the power of that name Primeumaton commanding the whole Host of Heaven we curse you and deprive you from all your office joy and place and do bind you in the depth of the bottomless Pit there to remain until the day
Quatenus constringuo vosi ut hic ante circulum visibiles affabiles permanetis tamdiu tamque constantes nec sint licentia mea recedatis donec meam sine fallacia aliqua veredice perficiatis voluntatem per potentiae illius virtutem qui mare posuit terminum suum quem praeterire non potest 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 Patris †Filii †Spiritus sancti ite in pace ad loca vestra pax sit inter nos 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 toward the Pentacle shall say Avoid hence these iniquities by vertue 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 Seraye Aye Seraye 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 Exorcist being conjured make haste to come and yield obedience to your Master who is called Octinomos This being performed there will be hissings 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 your selves and be obedient to your Master in the name of the Lord Rath 〈…〉 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 linnen uncover it and say Behold your conclusion 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 in Earth and things under the Earth in whose hands are all the Kingdoms of Kings neither is there 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 truly 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 Lords day it must be in the same manner as is the figure following The figure of a Circle for the first hour of the Lords day in Spring-time Varcan Rex Tus Andas Cynabal Michel Michail Dardid Huratapel Talui Caracasa Cor Amatiel Commissores Spughguel Amaday Abraym Aquista Yayn ✚ Tetragrammaton ✚ Adonay ✚ ✚ Eloy ✚ ✚ Agla ✚ Alpha et ω It remaineth now That we explain the Week the several dayes thereof and first of the Lords day Considerations of the Lords day THe Angel of the Lords day his Sigil Planet Sign of the Planet and the name of the fourth Heaven Michaīel ☉ ♌ Machen The Angels of the Lords day Michael Dardiel Huratapal The Angels of the Air ruling on the Lords day Varcan King His Ministers Tus Andas Cynabal The winde which the Angels of the Air abovesaid are under The North-winde The Angel of the fourth Heaven ruling on the Lords day which ought to be called from the four parts of the world At the East Samael Gabriel Baciel Vionatraba Atel At the West Anael Burchat Pabel Suceratos Vstael Capabili At the North. Aiel Sapiel Aniel vel Aquiel Matuyel Masgabriel At the South Haludiel Vriel Machasiel Naromiel Charsiel The perfume of the Lords day Red Sanders The Conjuration of the Lords day COnjuro confirmo super vos Angeli fortes Dei sancti in nomine Adonay Eye Eye Eya qui est ille qui fuit est erit Eye Abraye in nomine Saday Cados Cados Cados alte sedentis super Cherubin per nomen magnum ipsius Dei fortis potentis exaltatique super omnes coelos Eye Saraye plasmatoris seculorum qui creavit mundum coelum terram mare omnia quae in eis sunt in primo die sigillavit ea sancto nomine suo Phaa per nomina sanctorum Angelorum qui dominantur in quarto exercitu serviunt coram potentissimo Salamia Angelo magno honorato per nomen stella quae est Sol per signum per immensum nomen Dei vivi per nomina omnia praedicta coniuro te Michael angele magne qui es praepositus Diei Dominicae per nomen Adonay Dei Israel qui creavit mundum quicquid 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 cause and business and for what thing thou makest this Conjuration The Conjuration of the Lords day I Conjure and confirm upon you ye strong and holy Angels of God in the name Adonay Eye Eye Eya which is he who was and is and is to come Eye Abray and in the name Saday Cados Cados Cados sitting
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 Apuleus or Proclus or of some other Plantonicks which are mentioned in St. Augustines book of The City of God 1 2 and 3 Chapters 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 everywhere 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 chiefest good He is called Behemoth in the 40 Chapter of Job which signifieth an Ox for even as an Ox desireth bay so he with the teeth of his suggestions coveteth to destroy the upright lives of spiritual men And Leviathan in the same place which signifies an addition because the Devil alwayes endeavours to adde evil to evil and punishment to punishment He is also called in Revelation 15 Apollyon signifying a rooter out for he rooteth out the vertues which God planteth in the Soul He is called a Serpent in the 12 of the Revelation by reason of his virulency A Lion in the 1 Epist Peter and the last Chapter which roareth about seeking whom he may devour He is called a cunning Workman Isa 55. because by his malice the vessels that are elected and approved He is called Isa 34. Onocentaurus Erynus Pilosus Syren Lamia Vlula Struthio And by David in the 90 Psal an Aspe Basiliske and Dragon In the Gospel Mammon the Prince of this world and Ruler of darkness Castor Why therefore have the Divines declared That the Almighty hath given two kindes of Spirits unto men the one good the keeper and preserver of their lives the other evil resisting the good if they are all evil Pollux The holy Doctors do understand by the good Spirit a good Angel such as we read Raphael was to Tobias who bound the evil Spirit Asmodeus in the wilderness of the furthest parts of Egypt that he might be the more safe Castor It had been more safe for every man to have been without the evil Spirits what therefore was the will of the heavenly Father concerning them Pollux That by the assistance of the good Spirits we might couragiously wage continual war against the evil Spirits but being clothed with the harness of righteousness like valiant souldiers we may gird our loyns with truth and with the sheild of faith resist and fight against all his darts Castor If we condescend unto this warfare of Spirits it seemeth good to inquire whether the Devils have power of doing hurt granted unto them by God or whether of themselves they can hurt as much as they please Pollux If the last were true who could compare the end of their hurting but it is very manifest that their authority from on high is of so great existency that John the Evangelist doubteth not to name the Devils the Princes of the earth Castor In what manner therefore do they hurt Pollux Although they be most mighty and powerful Spirits yet they can do no hurt unless it be by permission or as Damascenus saith By dispensation And Chrysostom saith They have a limited power for truly without the will of God they cannot touch a hair of any mans head The Devil could not have deceived the Prophets of Abab if he had not received power from God neither could he have brought any detriment upon Job either unto his body or his goods but by the power God had given him In the 7 of Exodus the Magicians made Frogs and Serpents by the power of the Devil permissively but Lice they could not bring forth by reason of the greater power of God prohibiting them Neither in the Gospel could the Devils hurt the Swine until Christ had given them leave Castor Therefore the Devil is not so much to be feared but the Lord our God that either he would not suffer him to rage against us or if at any time by his own determinate counsel he let loose his chairs that then he would defend and mercifully preserve us Pollux Thou sayest well for even as a wilde Boar is not to be feared if he be bound and held with a strong chain by a powerful strong man and who is able by his strength to restrain the fierceness of the Boar but the man is to be feared and requested that he would not let loose the Boar So also Satan is not to be feared being bound with the cords of the Almighty but the Almighty rather who holdeth him with a cord lest at any time he should let loose his cord for to execute his will against us Castor We know that the Devils after the incarnation of the Word were called the Lords of the earth but I wonder where the Word is not yet incarnate whether they have power also over men Pollux If it pleaseth God they have very much but take a demonstration thereof Castor from the Caldeans amongst whom the Devil raged with so much power and dominion that they made no esteem of the true God but worshipped the elements There needeth not a demonstration of the Greeks for the fury of the Devil did so much reign amongst them that by his Arguments they accounted Saturn for a very great God devouring their own proper Children and Jupiter an adulterer and father of all filthiness they named to be the father of Gods and men Bacchus the most wicked example of all servitude and bondage they called a free father Venus a strumpet they termed a pure virgin and they worshipped Flora an harlot as a type or example of virginity There is no man that is ignorant that the Egyptians have been worse then the Greeks when they made peculiar Gods to themselves by the inanimate perswasions of the Devil for one worshipped a sheep another a goat another a calfe very many did worship hoggs crows hawks vultures eagles crocodiles cats dogs wolves asses dragons and things growing also as onyons garlick and thornes as every one that is covetous of reading shall finde in Damascenus in his History of Josaphat and Barlaas and in Eusebius in the fourth book and first Chapter of Evangelical Preparations neither
and aspects What cannot we be fortified with any thing to force and compel them to flie from us Cast Origen in his book against Celsus saith That there is no way more certain then the naming of JESVS the true God For he saith he hath oftentimes seen innumerable spirits so driven away both from the souls and bodies of men St. Athanasius in his book de variis Question testifieth that the most present remedy against the insultation of evil spirits is the beginning of the 67 Psalm Let God arise and let his enemies be scattered Cyprian in his book Quod idola dii non sint commandeth that the devils should be conjured away by the true God Some men have declared that Fire which is the most holy of all enements and the Creed and also the instrument whereon the fire was carried were very profitable for this purpose from whence in their sacrifices about the sepulchres of the dead they diligently observed the use of lights or else from thence that Pythagorus did determine that God could be in no wise truly worshipped without lights burning Some others do binde swords for this intent and purpose taking the same out of the 11 Ode of Homer where be writeth that Vlysses when he offered a sacrifice to his mothen had a sword drawn present by him wherewith he expelled and drove away the spirits from the blood of his sacrifice And in the sixth of Virgil when the Sybil led Aeneas into hell she saith thus Procul O procul esto profani Tuque invade viam vaginaque eripe ferrum Hence hence all ye prophane do thou invade The way and from 'ts confinement take thy blade Philostratus writeth that he compelled Apollonius a spirit obvious to him and his companions to fligh with contumelies and direful imprecations that the vision making a noise and with great horror vanished away from them Very many do much commend a Perfume of Calamint Plony Mint Palma Christi and Parsley to be used in this case Many do keep present with them Red Coral Mugwort Hypericon Rue or Vervin for this purpose Some do use for this business the tinkling of keys sounding of consecrated bells or the terrible ratling of Armour Poll. I have sometimes heard from our Elders that they made them Sigils inscribed with Pentagones by vertue whereof the spirits might be expelled and driven away What sayst thou to these Cast Averrois writing against Algazelus affirmeth such things to be almost nothing worth unless to them that have confederated with the spirits If therefore Averrois saith the truth how then can the devils kingdom stand divided against it self Poll. But we read that Solomon a singular man with God did make such Sigils Cast We do read truly that Solomon did make them but it was at such time when he worshipped Idols and not when he was in the state of salvation Tertullian offeâ—eth a more certain Antidote then all the former and exhorteth us as Job the most strong champion of God to sight against all the assaults of temptations he admonisheth us to be clothed with the silken garment of Honesty the purple-robe of Modesty and Shamefac'dness and the cloak of Patience and he perswadeth us to meditate upon all those things which the devil doth devise and invent to overthrow our integrity that his falling may be proved the glory of our constancy and that we be willing constantly to war against all machinations which are permitted by God for this end And the Prophet Jeremiah teacheth the same in these words The Lord of hosts is the approver of the just D. Maximus in his book de charitate commandeth us to binde and kill the devils He saith we do then binde them when by diligent observation of the Commandments of God we do diminish and quash those affections that do boyl up in us And we are said to kill them when we so truly mortifie our lusts that we cut him of from all occasions of accusing saying with the Prophet Depart O homicide the Lord the strong warrior is with me thou shalt fall and shalt be vanquished from me for ever Olympiadorus 10. cap. when he interpreteth the Ecclesiastical History saith That all sensual appetites are to be shut out and excluded so that the devil may not be admitted neither by the allurements of the eyes nor by itching ears nor by the petulancie and frowardness of a hurtful tongue for this he accounteth to be the most absolute seal against the power of the devils Some do admonish us in our going forth to war against the devil to use two sorts of weapons the one is pure Prayer which may raise up our affections unto heaven and true and perfect knowledge which may communicate and fill our understandings with wholesom doctrines and may suggest unto us what we are to pray for that we may pray ardently according to St. James and not doubtingly In the Prophecie of Isaiah and the Epistles of St. Paul we may finde the same things Isa 59. Eph. 6. and 1 Thess 5. which may be as a remedy against vain Ghosts that they may be expelled Poll. For a remedy against Ghosts Dost thou conceive that a Ghost is divers and different from a spirit Cast I know not truly what I may think hereof for flowing in so spacious a Sea of many opinions I am so led in doubt that I cannot easily attain to a certain Port of judgement for there are some which do suppose that these Ghosts are devils by reason of the great fear and terror wherewith they ragingly molest men by night in their houses and sometimes for their innate nature do do hurt There are others that do believe these Spirits are deceitful fantasies deceiving those that are of evil belief who by their fallacious visions and imaginations do deceive and frighten the inhabitants in their houses and do deny that they are Spirits indeed because the Spirits have a body without hands and feet wherefore they can hurt no man nor make any tumult being ignorant that the Angel who also hath a body without hands and feet did carry Habakkuk with his whole dinner by the hair of his head into Babylon and afterwards brought him back again and set him in his own place neither considering that the Spirit of the Lord also without a body snatched up Philip and carried him to Azotus that I may forbear to speak concerning a certain incorporeal Spirit which did so disquiet the house of my Grandfather that by the space of almost thirty years he caused it to be uninhabitable unless it were when a Lamp was burning therein neither did that then sufficiently quiet the same for going out of the house they did so moleâ—t them with stones from above in the streets that they would cast out of their hands the hearts of Pine-trees which they used for torches Concerning the Ghost that haunted the house of Anthenodorus the Philosopher and the tumultuous spirit of C. Caligula there
is God alone who giveth them power to effect it Unto God the maker of all things are obedient all things celestial sublunary and infernal Therefore rest in this Let God be thy guide in all things which thou undertakest and all things shall attain to a happy and desired end even as the history of the whole world testifieth and daily experience sheweth There is peace to the godly there is no peace to the wicked saith the Lord. Aphor. 16. There are seven different governments of the Spirits of Olympus by whom God hath appointed the whole frame and universe of this world to be governed and their visible stars are ARATRON BETHOR PHALEG OCH HAGITH OPHIEL PHUL after the Olympick speech Every one of these hath under him a mighty Militia in the firmament ARATRON ruleth visible Provinces XLIX BETHOR XXXII PHALEG XXXV OCH XXVIII HAGITH XXI OPHIEL XIIII PHUL VII So that there are 186 Olympick Provinces in the whole Universe wherein the seven Governours do exercise their power all which are elegantly set forth in Astronomy But in this place it is to be explained in what manner these Princes and Powers may be drawn into communication Aratron appeareth in the first hour of Saturday and very truly giveth answers concerning his Provinces and Provincials So likewise do the rest appear in order in their dayes and hours Also every one of them ruleth 490 years The beginning of their simple Anomaly in the 60 year before the Nativity of Christ was the beginning of the administration of Bethor and it lasted until the year of our Lord Christ 430. To whom succeeded Phaleg until the 920 year Then began Ocb and continued until the year 1410. and thenceforth Hagith ruleth until the year 1900. Aphor. 17. Magically the Princes of the seven Governours are called simply in that time day and hour wherein they rule visibly or invisibly by their Names and Offices which God hath given unto them and by proposing their Character which they have given or confirmed The Governour Aratron hath in his power those things which he doth naturally that is after the same manner and subject as those things which in Astronomy are ascribed to the power of Saturn Those things which he doth of his own free will are 1. That he can convert any thing into a stone in a moment either animal or plant retaining the same object to the sight 2. He converteth treasures into coals and coals into treasure 3. He giveth familiars with a definite power 4. He teacheth Alchymy Magick and Physick 5. He reconcileth the subterranean spirits to men maketh hairy men 6. He causeth one to be invisible 7. The barren he maketh fruitful and giveth long life His character He hath under him 49 Kings 42 Princes 35 Presidents 28 Dukes 21 Ministers standing before him 14 familiars seven messengers he commandeth 36000 legions of spirits the number of a legion is 490. Bether governeth those things which are ascribed to Jupiter he soon cometh being called He that is dignified with his character he raiseth to very great dignities to cast open treasures he reconcileth the spirits of the Air that they give true answers they transport precious stones from place to place and they make medicines to work miraculously in their effects he giveth also the familiars of the firmament and prolongeth life to 700 years if God will His character He hath under him 42 Kings 35 Princes 28 Dukes 21 Counsellors 14 Ministers 7 Messengers 29000 legions of Spirits Phalec ruleth those things which are attributed to Mars the Prince of peace He that hath his character he raiseth to great honours in warlike affairs His character Och governeth solar things he giveth 600 years with perfect health he bestoweth great wisdom giveth the most excellent Spirits teacheth perfect Medicines he converteth all things into most pure gold and precious stones he giveth gold and a purse springing with gold He that is dignified with his Character he maketh him to be worshipped as a Deity by the Kings of the whole world The Character He hath under him 36536 Legions he administreth all things alone and all his spirits serve him by centuries Hagith governeth Venereous things He that is dignified with his Character he maketh very fair and to be adorned with all beauty He converteth copper into gold in a moment and gold into copper he giveth Spirits which do faithfully serve those to whom they are addicted His Character He hath 4000 Legions of Spirits and over every thousand he ordaineth Kings for their appointed seasons Ophiel is the governour of such things as are attributed to Mercury his Character is this His Spirits are 100000 Legions he easily giveth familiar Spirits he teacheth all Arts and he that is dignified with his Character he maketh him to be able in a moment to convert Quicksilver into the Philosophers stone Phul bath this character He changeth all metals into silver in word and deed governeth Lunary things healeth the dropsie he giveth spirits of the water who do serve men in a corporeal and visible form and maketh men to live 300 years The most general Precepts of this Secret 1. Every Governour acteth with all his Spirits either naturally to wit alwayes after the same manner or otherwise of their own free-will if God hinder them not 2. Every Governour is able to do all things which are done naturally in a long time out of matter before prepared and also to do them suddenly out of matter not before prepared As Och the Prince of Solar things prepareth gold in the mountains in a long time in a less time by the Chymical Art and Magically in a moment 3. The true and divine Magician may use all the creatures of God and offices of the Governours of the world at his own will for that the Governours of the world are obedient unto them and come when they are called and do execute their commands but God is the Author thereof as Joshua caused the Sun to stand still in heaven They send some of their Spirits to the mean Magicians which do obey them only in some determinate business but they hear not the false Magicians but expose them to the deceits of the devils and cast them into divers dangers by the command of God as the Prophet Jeremiah testifieth in his eighth Chapter concerning the Jews 4. In all the elements there are the seven Governours with their hosts who do move with the equal motion of the firmament and the inferiours do alwayes depend upon the superiours as it is taught in Philosophy 5. A man that is a true Magician is brought forth a Magician from his mothers womb others who do give themselves to this office are unhappy This is that which John the Baptist speaketh of No man can do any thing of himself except it be given him from above 6. Every Character given from a Spirit for what cause soever hath his efficacy in this business for which it is given in the time prefixed But
do lie hid the greatest influences or vertues in deed which are in stead of a miracle So also are words which being pronounced do forthwith cause creatures both visible and invisible to yeild obedience aswell creatures of this our world as of the warry aery subterranean and Olympick supercelestial and infernal and also the divine Therefore simplicity is chiefly to be studied and the knowledge of such simples is to be sought for from God otherwise by no other meanes or experience they can be found out Aphor. 37. And let all lots have their place decently Order Reason and Means are the three things which do easily render all learning aswell of the visible as invisible creatures This is the course of Order That some creatures are creatures of the light others of darkness these are subject to vanity because they run headlong inâ—o darkness and inthrall themselves in eternal punishments for their rebellion Their Kingdome is partly very beautiful in transitory and corruptible things on the one part because it cannot consist without some vertue and great gifts of God and partly most filthy and horrid to be spoken of because it aboundeth with all wickedness and sin idolatry contempt of God blasphemies against the true God and his works worshipping of devils disobedience towards Magistrates seditions homicides robberies tyranny adulteries wicked lusts rapes thefts lyes perjuries pride and a covetous desire of rule in this mixture consisteth the kingdome of darkness but the creatures of the light are filled with eternal truth and with the grace of God and are Lords of the whole world and do reign over the Lords of darkness as the members of Christ Between these and the other there is a continual war untill God shall put an end to their strife by his last judgment Aphor. 38. Therefore Magick 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 aswel 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 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 in stead of God as it were descending 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 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 signes which the ancients took from their auguries and 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 the 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 acceptable to God and profitable to his neighbours These are the three first and chiefest precepts of Magick wherewith let every one prepare himself that covets to obtain true Magick or divine wisdome that he may be accounted worthy thereof and one to whom the Angelical creatures willingly do service not occultly onely but also manifestly and as it were face to face Fourthly Whereas every man is vigilant to see to what kinde 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 onely 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 ministery 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 and do prefer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sixthly The Magician had 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 publick so as it was not lawfull 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 in his minde and so he shall be divinely defended from all evil Aphor. 40. When the Magician determineth with himself to do any incorporeal thing either with any exteriour or interiour 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 Alwaies 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 accustome 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 our selves to worship God with some kinde of worship which he hath not commanded such are the Magical ceremonies of Satan whereby he impudently offereth himself to be worshipped 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 and wicked Magicians faign Sixthly All the deceitful imitations and affections of the devil are also to be avoided whereby he imitateth the power of the creation and of the Creator that he may so produce things with a word that they may not be what they are Which belongeth onely to the omnipotency of God and is not communicable to the creature Seventhly Let us cleave fast to the gifts of God and 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 Aphorismes of this whole Tome wherewith we will the divine mercy assisting us conclude this whole 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 and 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 when as he had commanded himself as it were a God to be raised up into the air by the unclean Spirits Unto this order are also to be referred all those who are noted in the two Tables of the Law and are set forth with their evil deeds The subdivisions and species of both kindes of Magick we will note in the Tomes following In this place it shall suffice that we distinguish the Sciences which is good and which is evil Whereas man sought to obtain them both at first to his own ruine 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 wombe 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 Scripture might be fulfilled It must be that offences will come but wo 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 kindes of Magick if it may be admitted But he shall never aspire to the highest kindes thereof yet if he covet to assail them he shall doubtless offend both in soul and body Such are they who by the operations of false Magicians are sometimes carried to Mount Horeb or in some wilderness or desarts 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 and delivered to the power of Satan The seventh Septenary 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 and 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 then any man would believe although they do subsist in their own limits nevertheless they are above all humane apprehension as to the corporal and transitory things of this life which many ancient Histories and daily Examples do testifie Both kindes of Magick are different one from the other in their ends the one leadeth to eternal good and useth temporal things with thanksgiving 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 life and an awaking to this life for those things which happen to ignorant and unwise men in their common life the same things happen to the willing and knowing
they may be the better discerned we will put here their division and subdivision for the conclusion of these Isagoges wherein every one may contemplate what is to be followed and which to be avoided and how far it is to be laboured for by every one to a competent end of life and living Sciences Good Theosophy Knowledge of the Word of God and ruling ones life according to the word of God Knowledge of the government of God by Angels which the Scripture calleth watchmen and to understand the mystery of Angels Anthrosophy given to man Knowledge of natural things Wisdome in humane things Evil Cacosophy Contempt of the word of God and to live after the will of the devil Ignorance of the government of God by Angels To contemne the custody of the Angels and that their companions are of the devil Idolatry Atheism Cacodaemony The knowledge of poisons in nature and to use them Wisdome in all evil arts to the destruction of mankinde and to use them in contempt of God and for the loss and destruction of men FINIS Plin. lib. 30 Nat. Hist The greater Fortune The lesser Fortune Way People Gain Joy Maid Loss Conjunction White Child Red. Prison Sorrow Dragons head Dragons tail Homo mitratus Azurino vestis Buxus Multiceps The brazen serpent set up in the wilderness Accipe gladium sanctum mumus à Deo in quo concides adversarios populi mei Israel Ego sum primus novissimus vivus suâ— mortuus ecce sum viveus in secula seculorum habeo claves mortis inferni * Incendia Envie and Malice * Super aspidem basiliscum ambulabis c. Sanctum sanctorum Qâ—â— habet duas tunicas c. Accipite vobis gladios bis acutos †Liber Spirituum * Which Virgin-paper is to be had at Mr. Rooks shop at the holy lamb at the East-end of St. Pauls Church and likewise the Virgin-Parchment and the best abortives Hexagonus Pontagonus Psal 119. * A Character with five corners Wash me O Lord c. Homo homini Deus Homo homini diabolus Plin. lib. 2. chap. 7. Three degrees of Spirits The first degree of Spirits The second degree The third degree Plato called daemon and Aristotle Why the devil is said to have much know Lib. 2. distinct 7. The fall of Lucifer in Scripture What place the devils have appointed The torments of the devils are everlasting Why the Devil hath familiars Daemons Jovii or Antemerid Mat. 4. The Southern Spirits Libicus Sapho and Dioclesian Gods The Comment of Sapho Psalm 55. The Spirits of the North. Meridian Spirits Ecclus 39.28 Spirits of darkness Occidental Spirits The spirits of the air do infect the air Eâ—h s 〈…〉 Spirits of fire Spirits of the earth Subterranean Spirits A man never walketh safe Eph. 6. 1 Kings 11. Pu 〈…〉 Gâ—n 4â— Isa 7. The world is the receptacle of devils false accusers and spies Lucifugi fliers from the light A horrible apparition of a Spirit in the house of Anthenodorus They are possessed with madness that destroy Church-yards The Spirit Zazelus Eurynomus The Ceremony of burials was in great esteem amongst the Heathens Horaee 1 book of verses Virgil. Aeneid 6. The vain Religion of the Gentiles Aeneid 4. The History of C. Caligula The house of Caligula burnt because of the Spirits The mountain of Hechelberg A Hill in Lyppora Zazelus liveth by the flesh of the dead A wonderful History of Asuitus and Asmundus Asmundus reports of himself that a Spirit eat up his horse his dog and afterwards began to devour him that he beat and wounded the Spirit The devils have bodies The Spirits cannot be discerned by sex All Spirits cannot receive several shapes There is no Daemon good Why he is called Diabolus Sathan Behemoth Leviathan Apollyon A Serpent The devils are the Princes of the earth The devils seducement where the word is not known The devils do foretel things to come The devils of themselves can not foreknow things to come Why the devils desire to be counted Prophets Isa 41 2 Pet. 1. Why the devils sometimes tell truth The Oracles of the devils are uncertain What a Miracle is The devils work Miracles The Inchantments of the devils do subvert Nature Lucan Tibullus Why God permitteth the devils to work Miracles Sometimes it comes to pass that the devil cannot be resisted An admirable story of a swineherd Some Miracles are done naturally Art sometimes imitateth Nature in working Miracles How the devils are to be driven away The Spirits fear Swords Characters do â—ive away Spirits Characters avail not We are to fight against the devil with two sorts of armour Lactan. oâ— the souls of the dead The opinion of Firmianus Whether the devils work Miracles really or not The devils cannot really raise the dead * Ibidem forte Spirits of the four elements Paracelsus