Selected quad for the lemma: spirit_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
spirit_n	hour_n	rule_v	successive_a	72	3	16.4609	5	false

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

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

Virgin-Paper And this book must be inscribed after this manner that is to say Let there be placed on the left side the image of the spirit and on the right side his character with the Oath above it containing the name of the spirit and his dignity and place with his office and power Yet very many do compose this book otherwise omitting the characters or image but it is more efficacious not to neglect any thing which conduceth to it Moreover there is to be observed the circumstances of places times hours according to the Stars which these spirits are under and are seen to agree unto their site rite and order being applied Which book being so written and well bound is to be adorned garnished and kept secure with Registers and Seals lest it should happen after the consecration to open in some place not intented and indanger the operator Furthermore this book ought to be kept as reverently as may be for irreverence of minde causeth it to lose its vertue with pollution profanation Now this sacred book being thus composed according to the manner already delivered we are then to proceed to the consecration thereof after a twofold way one whereof is That all and singular the spirits who are written in the book be called to the Circle according to the Rites and Order which we have before taught and the book that is to be consecrated let it be placed without the Circle in a triangle And in the first place let there be read in the presence of the spirits all the Oathes which are written in that book and then the book to be consecrated being placed without the Circle in a triangle there drawn let all the spirits be compelled to impose their hands where their images and characters are drawn and to confirm and consecrate the same with a special and common Oath Which being done let the book be taken and shut and preserved as we have before spoken and let the spirits be licensed to depart according to due and right order There is another manner of consecrating a book of spirits which is more easie and of much efficacy to produce every effect except that in opening this book the spirits do not alwayes come visible And this way is thus Let there be made a book of spirits as we have before set forth but in the end thereof let there be written Invocations Bonds strong conjurations wherewith every spirit may be bound Then this book must be bound between two Tables or Lamens and in the inside thereof let there be drawn the holy Pentacles of the Divine Majestie which we have before set forth and described out of the Apocalypse then let the first of them be placed in the beginning of the book and the second at the end of the same This book being perfected after this manner let it be brought in a clear and fair time to a Circle prepared in a cross way according to the Art which we have before delivered and there in the first place the book being opened let it be consecrated to the rites and wayes which we have before declared concerning Consecration Which being done let all the spirits be called which are written in the book in their own order and place by conjuring them thrice by the bonds described in the book that they come unto that place within the space of three days to assure their obedience and confirm the same to the book so to be consecrated Then let the book be wrapped up in clean linen and buried in the middle of the Circle and there fast stopped up and then the Circle being destroyed after the spirits are licensed depart before the rising of the sun and on the third day about the middle of the night return and new make the Circle and with bended knees make prayer and giving thanks unto God and let a precious perfume be made and open the hole and take out the book and so let it be kept not opening the same Then you shall license the spirits in their order and destroying the Circle depart before the sun rise And this is the last rite and maner of consecrating profitable to whatsoever writings and experiments which do direct the spirits placing the same between two holy Lamens or Pentacles as before is shewn But the Operator when he would work by the Book thus consecrated let him do it in a fair and clear season when the spirits are least troubled and let him place himself towards the region of the spirits Then let him open the book under a due Register let him invoke the spirits by their Oath there described and confirmed and by the name of their character and image to that purpose which you desire and if there be need conjure them by the bonds placed in the end of the book And having attained your desired effect then you shall license the spirits to depart And now we shall come to speak concerning the invocation of spirits as well of the good spirits as of the bad The good spirits may be invocated of us divers wayes and in sundry manners do offer themselves unto us For they do openly speak to those that watch and do offer themselves to our sight or do inform us in dreams by oracle of those things which are desired Whosoever therefore would call any good spirit to speak or appear in sight it behoveth them especially to observe two things one whereof is about the disposition of the invocant the other about those things which are outwardly to be adhibited to the invocation for the conformity of the spirits to be called It behoveth therefore that the invocant himself be religiously disposed for many dayes to such a mystery In the first place therefore he ought to be confessed and contrite both inwardly and outwardly and rightly expiated by daily washing himself with holy water Moreover the invocant ought to conserve himself all these dayes chaste abstinent and to separate himself as much as may be done from all perturbation of minde and from all manner of forraign and secular business Also he shall observe fastings all these days as much as shall seem convenient to him to be done Also let him daily between sun-rising and sun-setting being clothed with a holy linen garment seven times call upon God and make a deprecation to the Angels to be called according to the rule which we have before taught Now the number of dayes of fasting and preparation is commonly the time of a whole Lunation There is also another number observed amongst the Cabalists which is forty days Now concerning those things which do appertain to this Rite of Invocation the first is That a place be chosen clean pure close quiet free from all manner of noise and not subject to any strangers sight This place must first be exorcised and consecrated and let there be a table or altar placed therein covered with clean white linen and set towards the east and on each

side thereof let there be set two consecrated wax-lights burning the flame whereof ought not to go out all these days In the middle of the altar let there be placed Lamens or the holy paper which we have before described covered with fine linen which is not to be opened until the end of these days of the Consecration You shall also have in readiness a precious perfume and pure anointing oyl and let them be both kept consecrated There must also a Censer be set on the head of the altar wherein you shall kindle the holy fire and make a perfume every day that you shall pray You shall also have a long garment of white linen close before and behinde which may cover the whole body and the feet and girt about you with a girdle You shall also have a veil of pure clean linen and in the fore-part thereof let there be fixed golden or gilded Lamens with the inscription of the name Tetragrammaton all which things are to be sanctified and consecrated in order But you must not enter into the holy place unless it be first washed and arrayed with a holy garment and then you shall enter into it with your feet naked And when you enter therein you shall sprinkle it with holy water then you shall make a perfume upon the altar and afterwards with bended knees pray before the altar as we have directed But in the end of these dayes on the last day you shall fast more strictly and fasting on the day following at the rising of the sun you may enter into the holy place using the ceremonies before spoken of first by sprinkling your self then with making a perfume you shall signe your self with holy oyl in the forehead and anoynt your eyes using prayer in all these Consecrations Then you shall open the holy Lamen and pray before the altar upon your knees as above said and then an invocation being made to the Angels they will appear unto you which you desire which you shall entertain with a benign and chaste communication and license them to depart Now the Lamen which is to be used to invoke any good spirit you shall make after this maner either in metal conformable or in new wax mixt with spices and colours conformable or it may be made with clean paper with convenient colours and the outward form or figure thereof may be square circular or triangular or of the like sort according to the rule of the numbers in which there must be written the divine names as well the general names as the special And in the centre of the Lamen let there be drawn a character of six corners in the middle whereof let there be written the name and character of the Star or of the Spirit his governour to whom the good spirit that is to be called is subject And about this character let there be placed so many characters of five corners as the spirits we would call together at once And if we shall call onely one spirit nevertheless there shall be made four Pentagones wherein the name of the spirit or spirits with their characters is to be written Now this table ought to be composed when the Moon is increasing on those dayes and hours which then agree to the spirit And if we take a fortunate star herewith it will be the better Which Table being made in this manner it is to be consecrated according to the rules above delivered And this is the way of making the general Table serving for the invocation of all good spirits whatsoever Nevertheless we may make special Tables congruent to every spirit by the rule which we have above spoken of concerning holy Pentacles And now we will declare unto you another Rite more easie to performe this thing that is to say let the man that is to receive an Oracle from the good spirits be chaste pure and confess'd Then a place being prepared pure and clean and covered every where with white linen on the Lords day in the new of the Moon let him enter into that place clothed with clean white garments and let him exorcize the place and bless it and make a Circle therein with a sanctified cole and let there be written in the uttermost part of the Circle the names of the Angels and in the inner part thereof let there be written the mighty names of God and let him place within the Circle at the four angles of the world the Censers for the perfumes Then let him enter the place fasting and washed and let him begin to pray towards the east this whole Psalm Beati immaculati in via c. Blessed are the undefiled in the way c. by perfuming and in the end deprecating the Angels by the said divine names that they will daign to discover and reveal that which he desireth and that let him do six days continuing washed and fasting And on the seventh day which is the Sabbath let him being washed and fasting enter the Circle and perfume it and anoynt himself with holy anoynting oyl by annoynting his forehead and upon both his eyes and in the palms of his hands and upon his feet Then upon his knees let him say the Psalm aforesaid with Divine and Angelical names Which being said let him arise let him begin to walk about in a Circle within the said Circle from the east to the west until he is wearied with a dizziness of his brain let him fall down in the Circle and there he may rest and forthwith he shall be wrapt up in an ecstasie and a spirit will appear unto him which will informe him of all things We must observe also that in the Circle there ought to be four holy candles burning at the four parts of the world which ought not to want light for the space of a whole week And the manner of fasting must be such that he abstain from all things having a life of Sence and from those which do proceed from them and let him onely drink pure running water neither let him take any food till the going down of the sun And let the perfume and the holy anoynting oyl be made as is set forth in Exodus and the other holy books of the Bible It is also to be observed that always as often as he enters into the Circle he hath upon his forehead a golden lamen upon which there must be written the name Tetragrammaton as we have before spoken But natural things and their commixtures do also belong unto us and are conducing to receive Oracles from any spirit by a dream which are either Perfumes Unctions and Meats or Drinks which you may understand in our first book of Occult Philosophy But he that is willing always and readily to receive the Oracles of a Dream let him make unto himself a Ring of the Sun or of Saturn for this purpose There is also an Image to be made of excellent efficacie and power to work this effect

Hours of the night Angels of the hours 1. Yayn Raphael 1. Beron. Michael 2. Janor Gabriel 2. Barol Anael 3. Nasnia Cassiel 3. Thann Raphael 4. Salla Sachiel 4. Athir Cassiel 5. Sadedali Samael 5. Mathon Sachiel 6. Thamur Michael 6. Rana Sachiel 7. Ourer Anael 7. Netos Samael 8. Tanic Raphael 8. Tafrac Michael 9. Neron Gabriel 9. Sassur Anael 10. Jayon Cassiel 10. Aglo Raphael 11. Abay Sachiel 11. Calerna Gabriel 12. Neron Samael 12. Salam Cassiel THURSDAY Hours of the day Angels of the hours Hours of the night Angels of the hours 1. Yayn Sachiel 1. Beron. Gabriel 2. Janor Samael 2. Barol Cassiel 3. Nasnia Michael 3. Thanu Sachiel 4. Salla Anael 4. Athir Samael 5. Sadedali Raphael 5. Maton Michael 6. Thamur Gabriel 6. Rana Anael 7. Ourer Cassiel 7. Netos Raphael 8. Tanic Sachiel 8. Tafrac Gabriel 9. Neron Samael 9. Sassur Cassiel 10. Jayon Michael 10. Aglo Sachiel 11. Abay Anael 11. Calerna Samael 12. Natalon Raphael 12. Salam Michael FRIDAY Hours of the day Angels of the hours Hours of the night Angels of the hours 1. Yayn Anael 1. Beron. Samael 2. Janor Raphael 2. Barol Michael 3. Nasnia Gabriel 3. Thanu Anael 4. Salla Cassiel 4. Athir Raphael 5. Sadedali Sachiel 5. Maton Gabriel 6. Thamur Samael 6. Rana Cassiel 7. Ourer Michael 7. Netos Sachiel 8. Tanic Anael 8. Tafrac Samael 9. Neron Raphael 9. Sassur Michael 10. Jayon Gabriel 10. Aglo Anael 11. Abay Cassiel 11. Calerna Raphael 12. Natalon Sachiel 12. Salam Gabriel SATURDAY Hours of the day Angels of the hours Hours of the night Angels of the hours 1. Yayn Cassiel 1. Beron. Raphael 2. Janor Sachiel 2. Barol Gabriel 3. Nasnia Samael 3. Thanu Cassiel 4. Salla Michael 4. Athir Sachiel 5. Sadedali Anael 5. Maton Samael 6. Thamur Raphael 6. Rana Michael 7. Ourer Gabriel 7. Netos Anael 8. Tanic Cassiel 8. Tafrac Raphael 9. Neron Sachiel 9. Sassur Gabriel 10. Jayon Samael 10. Aglo Cassiel 11. Abay Michael 11. Calerna Sachiel 12. Natalon Andel. 12. Salam Samael But this is to be observed by the way that the first hour of the day of every Country and in every season whatsoever is to be assigned to the Sun-rising when he first appeareth arising in the horizon and the first hour of the night is to be the thirteenth hour from the first hour of the day But of these things it is sufficiently spoken ISAGOGE An Introductory Discourse of the nature of such Spirits as are exercised in the sublunary Bounds their Original Names Offices Illusions Power Prophesies Miracles and how they may be expelled and driven away By Geo. Pictorius Villinganus Dr. in Physick In a Discourse between CASTOR and POLLUX CASTOR THe Greeks do report that Castor and Pollux have both proceeded from o●e egge but this I scarcely credit by reason of the difference of your mindes for thou affectest the heavens but she meditates upon the earth and slaughters Pollux And from thence perhaps was derived that argument That liberty of lying was alwayes assigned to the Greeks Castor Principally Pollux But it is not to be supposed that the Greeks are vain in all things but as many others when they speak out of a three-footed thing whereof also the Poet Ovid speaks in verse Nec fingunt omnia Graeci Castor In this Proverb I protest they are most true without any exception that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is One man to another is a Devil Pollux Wherefore believest thou this to be most true Castor Castor Truly that man to man is a devil and a ravening wolf daily events do most certainly prove if we do but note the treacheries that one man invents daily against another the robberies thefts plunderings rapes slaughters deceits adulteries and an hundred vipers of this nature the fathers persecute the son with a serpentine and poisonous biting one friend seeks to devour another neither can the guest be safe with his host Pollux I confess it is truth thou speakest but for ought I hear thou dost misunderstand the Etymologie of the word compared in this Proverb for Daemon here is not an horrible or odious name but the name of one that doth administer help or succor unto another and whom Pliny calleth a God Castor Therefore dost thou affirm the word Daemon in this Proverb to signifie any other then a cunning and malicious accuser Pollux Thou hast not shot besides the mark for that there are more Daemons then that sublunary one which thou understandest every one may easily perceive who hath not negligently read the opinions of the most excellent Plato Castor I desire therefore that thou wouldst not conceal such his writings but that I may apprehend the marrow thereof Pollux I will embrace such thy desire for truly I do delight to treat with thee concerning this subject mark therefore and give attention Plato divided the orders of Devils or Spirits into three degrees which as they are distinct in the greatness of their dignity so also they are different in the distance and holding of their places And the first order he ascribeth to those Spirits whose bodies are nourished of the most pure element of Air wrought and joyned together in a manner as it were with splendid threeds not having so much reference to the element of fire that they may be perspicuous to the fight neither do they so much participate of the earth that they may be touched or felt and they do inhabit the Coelestial Theater attending and waiting on their Prince not to be declared by any humane tongue or beyond the commands of the most wise God But the other degree is derived from those Spirits which Apuleius termeth rational animals passive in their minde and eternal in their time understanding the apostate Spirits spread abroad from the bounds and borders of the Moon unto us under the dominion of their Prince Beelzebub which before the fall of Lucifer had pure clarified bodies and now like unto the former do wander up and down after their transgression in the form of an aiery quality Castor These I do not conceive are understood in the Greek Proverb for these do hurt and are the accusers and betrayers of men But proceed Pollux The third degree of Spirits is of a divine deitie which is called by Hermes A divine miracle to man if he do not degenerate from the Kingly habit of his first form whom therefore of this kinde the Greeks and Plato have called Daemons that is God and that man may be like unto God and profitable and commodious one to another and so also the Syrian being witness we have known Plato himself to have been called Daemon because he had set forth very many things of very high matters for the good of the Commonwealth and so likewise Aristotle because he very largely disputed of sublunaries and all such things as are subject to motion and sence Homer calleth God and

it is to be used the same day and Planetary hour wherein it is given 7. God liveth and thy soul liveth keep thy Covenant and thou hast whatsoever the Spirit shall reveal unto thee in God because all things shall be done which the Spirit promiseth unto thee Aphor. 18. There are other names of the Olympick spirits delivered by others but they only are effectual which are delivered to any one by the Spirit the revealer visible or invisible and they are delivered to every one as they are predestinated therefore they are called Constellations and they seldom have any efficacy above 40 years Therefore it is most safe for the young practisers of Art that they work by the offices of the Spirits alone without their names and if they are pre-ordained to attain the Art of Magick the other parts of the Art will offer themselves unto them of their own accord Pray therefore for a constant faith and God will bring to pass all things in due season Aphor. 19. Olympus and the inhabitants thereof do of their own accord offer themselves to men in the forms of Spirits and are ready to perform their Offices for them whether they will or not by how much the rather will they attend you if they are desired But there do appear also evil Spirits and destroyers which is caused by the envy and malice of the devil and because men do allure and draw them unto themselves with their sins as a punishment due to sinners Whosoever therefore desireth familiarly to have a conversation with Spirits let him keep himself from all enormious sins and diligently pray to the most High to be his keeper and he shall break through all the snares and impediments of the devil and let him apply himself to the service of God and he will give him an increase in wisdom Aphor. 20. All things are possible to them that believe them and are willing to receive them but to the incredulous and unwilling all things are unpossible there is no greater hinderance then a wavering minde levity unconstancy foolish babling drunkenness lusts and disobedience to the word of God A Magician therefore ought to be a man that is godly honest constant in his words and deeds having a firm faith towards God prudent and covetous of nothing but of wisdom about divine things Aphor. 21. When you would call any of the Olympick Spirits observe the rising of the Sun that day and of what nature the Spirit is which you desire and saying the prayer following your desires shall be perfected Omnipotent and eternal God who hast ordained the whole creation for thy praise and glory and for the salvation of man I beseech thee that thou wouldst send thy Spirit N. N. of the solar order who shall inform and teach me those things which I shall ask of him or that he may bring me medicine against the dropsie c. Nevertheless not my will be done but thine through Jesus Christ thy only begotten Son our Lord Amen But thou shalt not detain the Spirit above a full hour unless he be familiarly addicted unto thee Forasmuch as thou camest in peace and quietly and hast answered unto my petitions I give thanks unto God in whose Name thou camest and now thou mayst depart in peace unto thy orders and return to me again when I shall call thee by thy name or by thy order or by thy office which is granted from the Creator Amen Ecclesiast Chap. 5. Be not rash with thy mouth neither let thy heart be hasty to utter any thing before God for God is in Heaven and thou in earth Therefore let thy words be few for a dream cometh through the multitude of business The third Septenary Aphor. 22. We call that a secret which no man can attain unto by humane industry without revelation which Science lieth obscured hidden by God in the creature which nevertheless he doth permit to be revealed by Spirits to a due use of the thing it self And these secrets are either concerning things divine natural or humane But thou mayst examine a few and the most select which thou wilt commend with many more Aphor. 23. Make the beginning of the nature of the secret either by a Spirit in the form of a person or by vertues separate either in humane Organs or by what manner soever the same may be effected and this being known require of a Spirit which knoweth that art that he would briefly declare unto thee whatsoever that secret is and pray unto God that he would inspire thee with his grace whereby thou maist bring the secret to the end thou desirest for the praise and glory of God and the profit of thy neighbour Aphor. 24. The greatest secrets are in number seven 1. The first is the curing of all diseases in the space of seven dayes either by characters or by natural things or by the superior Spirits with the divine assistance 2. The second is to be able to prolong life to whatsoever age we please I say a corporal and natural life 3. The third is to have the obedience of the creatures in the elements which are in the forms of personal Spirits also of Pigmies Sagani Nymphes Dryades and Spirits of the Woods 4. The fourth is to be able to discourse with knowledge and understanding of all things visible and invisible and to understand the power of everything and to what it belongeth 5. The fifth is that a man be able to govern himself according to that end for which God hath appointed him 6. The sixth is to know God and Christ and his holy Spirit this is the perfection of the Microcosmus 7. The seventh to be regenerate as Henochius the King of the inferiour world These seven secrets a man of an honest and constant minde may learn of the Spirits without any offence unto God The mean Secrets are likewise seven in number 1. The first is transmutation of Metals which is vulgarly called Alchymy which certainly is given to very few and not but of special grace 2. The second is the curing of diseases with Metals either by the magnetick vertues of precious stones or by the use of the Philosophers stone and the like 3. The third is to be able to perform Astronomical and Mathematical miracles such as are Hydraulick-engines to administer business by the influence of Heaven and things which are of like sort 4. The fourth is to perform the works of natural Magick of what sort soever they be 5. The fifth is to know all Physical secrets 6. The sixth is to know the foundation of all Arts which are exercised with the hands and offices of the body 7. The seventh is to know the foundation of all Arts which are exercised by the angelical nature of man The lesser secrets are seven 1. The first is to do a thing diligently and to gather together much mony 2. The second is to ascend from a mean state to dignities and honours and to establish a