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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A26563	Henry Cornelius Agrippa's fourth book of occult philosophy and geomancy magical elements of Peter de Abano : astronomical geomancy : the nature of spirits : and Arbatel of magick / translated into English by Robert Turner ...; De occulta philosophia. Book 4. English.	Agrippa von Nettesheim, Heinrich Cornelius, 1486?-1535.; Turner, Robert, fl. 1654-1665.; Petrus, de Abano, ca. 1250-ca. 1315. Heptameron, or magical elements of Peter de Abano.	1655 (1655)	Wing A785A; ESTC R40727	133,640	309

Gabriel 6 Rana Anael 7 Ourer Cassiel 7 Netos Zaphael 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 Mathon 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 Mathon 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 Anael 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 FINIS ISAGOGE An Introductory DISCOURSE Of the nature of such Spirits as are excercised in the sublunary bounds their Original Nam●s Offices Illusions power Prophesies Miracles and how they may be expelled and driven away By Geo. Victorius Villinganus Dr. in Physic. In a Discourse between CASTOR and POLLUX Castor THE Greeks do report that Castor and Pollux have both proceeded from one Egg but this I scarcely credit by reason of the difference of your minds 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 always 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 singunt omnia Graeci Castor In this proverb I protest they are most true without any exception 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 roberies thefts plunderings rapes slaughters deceits adulteries and an hundred vipers of this nature the fathers persecutes 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 Etymology of the word compared in this Proverb for Daemon here it is not an horrible or odious name but the name of one that doth administer help or succour unto another and whom Pliny calls a God Castor Therefore dost thou affirm the word Daemon in this Proverb to signify any other than a cunning and malicious accuser Pollux Thou hast not shot besides the mark for that there are more Daemons than 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 conce●l 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 order 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 joined together in a manner as it were with splended threads not having so much reference to the element of fire that they may be perspicuous to the sight neither do they so much participate of the earth that they may be touched or felt and they do inhabit the Coelestial theatre attending and waiting on their Prince not to be declared by any human 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 mind 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 airy quallity 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 deity 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 kind 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 commmon wealth and so likewise Aristotle because he very largely disputed of sublunaries and all such things as are subject to motion and sense Homer calleth good and evil Spirits Daemons without putting a discrimination Castor Thou hast committed the ship to the waves Pollux therefore cease not to proceed and declare something more concerning the Office and imployment of these Spirits to whom Plato attributeth the second degree and calleth them Lunaries Pollux What shall I say Castor In the first place declare wherefore thou hast before termed these spirits cunning and much knowing accusers Pollux St. Augustine unfoldeth this difficulty and saith that a Devil doth so far signify the cunning and much knowing quickness and vivacity of his deceitful wit that by the congruent and agreeable seminal mixture of elements he doth so know the secret and unknown virtues of men as those things which may be effected and wrought by themselves successively and leisurely according to the course of nature he by a speedy hasting or forcing

Henry Cornelius Agrippa's Fourth BOOK OF OCCULT PHILOSOPHY AND GEOMANCY Magical Elements of PETER de ABANO ASTRONOMICAL GEOMANCY THE NATURE of SPIRITS And ARBATEL of MAGICK Translated into English by Robert Turner Philomathées LONDON Printed in the Year M. DC LV. The PREFACE To the unprejudiced Reader AS the fall of man made himself and all other creatures subject to vanity so by reason thereof the most noble and excellent arts wherewith the rational soul was endued are by the rusty canker of time brought into corruption For Magick itself which the ancients did so divinely contemplate is scandalized with bearing the badge of all diabolical sorceries which art saith Mirandula Pauci intelligunt multi reprihendunt sicut canes ignotos semper allatrant Few understand many reprehend and as dogs bark at those they know not so do many condemn and hate the things they understand not Many men there are that abhor the very name and word Magus because of Simon Magus who being indeed not Magus but Goes that is familiar with evil spirits usurped that title But Magick and Witchcraft are far different sciences whereof Pliny being ignorant scoffeth thereat for Nero saith Pliny who had the most excellent Magicians of the East sent him by Tyridates King of Armenia who held that kingdom by him found the art after long study and labour altogether ridiculous Now Witchcraft and Sorcery are works done meerly by the Devil which with respect unto some covenant made with man he acteth by men his instruments to accomplish his evil ends of these the histories of all ages people and countrys as also the holy Scriptures afford us sundry examples But Magus is a Persian word primitively whereby is exprest such a one as is altogether conversant in things divine and as Plato affirmeth the art of Magick is the art of worshiping God the Persians called their gods Magoús hence Appollonius saith that Magus is either o kaká phúsin Theós or therapeutées Theóne that is that Magus is a name sometimes of him that is a God by nature and sometimes of him that is in the service of God in which latter sense it is taken in Matth. 2.1 2. when the wise men came to worship Jesus and this is the first and highest kind which is called divine Magick and these the Latins did intitle sapienties or wise men for the fear and worship of God is the begining of knowledge These wise men the Greeks call Philosophers and among the Egyptians they were termed Priests the Hebrews termed them Cabalistos Prophets Scribes and Pharisees and amongst the Babylonians they where known by the name of Caldeans and by the Persians they were called Magicians and one speaking of Sosthenes one of the ancient Magicians useth these words Et verum Deum merita majestate prosequitur angelos ministros Dei sed veri ejus venerationi novit assistere idem daemonas prodit terrenos Vagos humanetatis inimicos Sosthenes ascribeth the due Majesty to the true God and acknowledgeth that his Angels are ministers and messengers which attend the worship of the true God he also hath delivered that there are Devils earthly and wandering and enemies to mankind So that the word Magus of itself imports a contemplator of divine and heavenly Sciences but under the name of Magick are all unlawful Arts comprehended as Necromancy and witchcraft and such Arts which are effected by combination with the Devil and whereof he is a party These Witches and Necromancers are also called Malefici or venefici sorcerers or poisoners of which name Witches are rightly called who without the art of Magick do indeed use the help of the devil himself to do mischief practicing to mix the powder of dead bodies with other things by the help of the Devil prepared and at other times to make pictures of wax clay or otherwise as it were sacramentaliter to effect those things which the Devil by other means bringeth to pass Such were and to this day partly if not altogether are the corruptions which hav● made odious the very name of Magick having chiefly sought as the manner of all impostures is to countefeit the highest and most noble part of it A second kind of Magick is Astrology which judgeth of the events of things to come natural and human by the motions and influences of the stars upon these lower elements by them observed and understood Philo Judeus affirmeth that by this part of Magick or Astrology together with the motions of the stars and other heavenly bodies Abraham found out the knowledge of the true God while he lived in Caldea Qui contemplatione Creaturarum cognovit Creatorem saith Damascen who knew the Creator by the contemplation of the creature Josephus reporteth of Abraham that he instructed the Egyptians in Arithmetick and Astronomy who before Abraham's coming unto them knew none of these Sciences Abraham sanctitate sapientia omnium praestantissimus primum Caldaeos deinde Phenices demum Egyptios Sacerdotes Astrologia Divina docuerit Abraham the holiest and wisest of men did first teach the Caldeans then the Phoenicians lastly the Egyptian Priests Astrology and Divine knowledge Without doubt Hermes Trismegistus that divine Magician and Philosopher who as some say lived long before Noah attained to much Divine knowledge of the Creator through the study of Magick and Astrology as his writings to this day extant among us testify The third kind of Magick containeth the whole Philosophy of nature which bringeth to light the inmost virtues and extracteth them out of natures hidden bosom to human use Virtutes in centro centri latentes Virtues hidden in the centre of the Centre according to the Chymists of this sort were Albertus Arnaldus de villa nova Raymond Bacon and others c. The Magick these men professed are thus defined Magia est connexio a viro sapiente agentium per naturam cum patientibus sibi congruenter respondentibus ut inde opera prodeant non sine eorum admiratione qui causam ignorant Magick is the connexion of natural agents and patients a●swerable to each other wrought by a wise man to the bringing forth of such effects as are wonderful to those that know not their causes In all these Zoroaster was well learned especially in the first and the highest for in his Oracles he confesseth God to be the first and the highest he believeth of the Trinity which he would not investigate by any natural knowledge he speaketh of Angels and of Paradise approveth the immortallity of the soul teacheth Truth Faith Hope and Love discoursing of the abstinence and charity of the Magi. Of this Zoroaster Eusebius in the Theology of the Phoenicions using Zoroaster's own words Haec ad verbum scribit saith Eusebius Deus primus incorruptibillium sempiternus ingenitus expers partium sibiipsi simillimus bonorum omnium auriga munera non expectans optimus prudentissimus pater juris sine doctrina justitiam perdoctus natura perfectus sapiens sacrae

afterwards were vitiated and corrupted with human opinions and by the instigation of evil spirits who sow tares amongst the children of disobedience as it is manifest out of St. Paul Hermes Trismegistus There is no other manner of restoring these arts than by the doctrine of the holy spirits of God because true faith cometh by hearing But because thou mayest be certain of the truth and mayest not doubt whether the spirits that speak with thee do declare things true or false let it only depend upon thy faith in God that thou mayest say with Paul I know on whom I trust If no sparrow can fall to the ground without the will of the Father which is in heaven How much more will not God suffer thee to be deceived O thou of little faith if thou dependest wholly upon God and adherest only to him Aphor. 13. The Lord liveth and all things which live do live in him And he is truely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who hath given unto all things that they be that which they are and by his word alone through his Son hath produced all things out of nothing which are in being He calleth all the stars all the host of heaven by their names He therefore knoweth the true strength nature of things the order and Policy of every creature visible and invisible to whom God hath revealed the names of his creatures It remaineth also that he receive power from God to extract the virtues in nature and hidden secrets of the creature to produce their power into action out of darkness into light Thy scope therefore ought to be that thou have the names of the spirits that is their powers and offices how they are subjected and appointed by God to minister unto thee even as Raphael was sent to Tobias that he should heal his father and deliver his son from dangers and bring him to a wife So Michael the fortitude of God governeth the people of God Gabriel the messenger of God was sent to Daniel Mary and Zachary the father of John Baptist. And he shall be given to thee that desireth him who will teach thee whatsoever thy soul shall desire in the nature of things His ministery thou shalt use with trembling and fear of thy Creator Redeemer and Sanctifier that is to say the Father Son and holy Ghost and do not thou let slip any occasion of learning and be vigilant in thy calling and thou shalt want nothing that is necessary for ●hee Aphor. 14. Thy soul liveth for ever through him that hath created thee call therefore upon the Lord thy God and him only shalt thou serve This thou shalt do if thou wilt perform that end for which thou art ordained of God and what thou owest to God and to thy neighbour God requireth of thee a mind that thou shouldest honour his Son and keep the words of the Son in thy heart if thou honour him thou hast done the will of thy Father which is in heaven To thy neighbour thou owest offices of humanity and that thou draw all men that come to thee to honour the Son This is the Law and the Prophets In temporal things thou oughtest to call upon God as a father that he would give unto thee all necessaries of this life and thou oughtest to help thy neighbour with the gifts which God bestoweth upon thee wh●ther they be spiri●ual or corporal Therefore thou shalt pray thus O Lord of heaven and earth Creator and Maker of all t●ings ●isible and invisible I though unworthy b● thy assi●●ance call upon ●hee through thy only-beg●tten Son Jesus Christ our Lord that thou wilt give unto me thy holy Spirit to direct me in thy truth unto all good Amen Because I earnestly desire perfectly to know the Arts of this life and such things as are necessary for us which are so overwelmed in darkness and polluted with infinite human opinions that I of my own power can attain to no knowledge in them unless thou teach it me Grant me therefore one of thy spirits who may teach me those things which thou wouldest have me to know and learn to thy praise and glory and the profit of our neighbour Give me also an apt and teachable heart that I may easily understand those things which thou shalt teach me and may hide them in my understanding that I may bring them forth as out of thy inexhaustable treasures to all necessary uses And give me grace that I may use such thy gifts humbly with fear and trembling through our Lord Jesus Christ with thy holy Spirit Amen The third Septinary Aphor. 15. They are called Olympick spirits which do inhabit in the firmament and in the stars of the firmament and the office of these spirits is to declare destinies and to administer fatal charms so far forth as God pleaseth to permit them for nothing neither evil spirit nor evil destiny shall be able to hur● him who hath the most high for his refuge If therefore any of the Olympick spirits shall teach or declare that which his star to which he is appointed portendeth nevertheless he can bring forth nothing into action unless he be permitted by the divine power It is God alone who giveth them power to effect it Unto God the maker of all things are obedient all things celestial sublunary infernal Therefore rest in this let God be thy guide in all things which thou undertakest and all things shall attain to a happy and desired end even as the history of the whole world testifieth and daily experience sheweth There is peace to the godly there is no peace to the wicked saith the Lord. Aphor. 16. There are seven different governments of the Spirits of Olympus by whom God hath appointed the whole frame and universe of this world to be governed and their visible stars are ARATRON BETHOR PHALEG OCH HAGITH OPHIEL PHUL after the Olympick speech Every one of these hath under him a mighty Militia in the firmament ARATRON ruleth visible Provinces XLIX BETHOR XXXII PHALEG XXXV OCH XXVIII HAGITH XXI OHIEL XIV PHUL VII So that there are 186 Olympick Provinces in the whole Universe where in the seven Governors do excercise their power all which are elegantly set forth in Astronomy But in this place it is to be explained in what manner these Princes and Powers may be drawn into communication Aratron appeareth in the first hour of Saturday and very truly giveth answers concerning his Provinces and Provincials So likewise do t●e rest appe●r in order in their days and hours Also every one of them ruleth 490 years The beginning of their simple Anomaly in the ●o●h ye●r before the Nativity of Christ was the beginning of the administration of Bethor and it lasted until the year of our Lord Christ 430. To whom succeeded Phal●g until the 920th year Then began Och and continued until the year 1410. and thenceforth Hagith ruleth until the year 1900. Aphor. 17. Magically the Princes of