consecrate the Laurel buds To thee Phoebus dismissed thine shall be The Oracle to which all men shall flee In the time of danger thy predictions shall To whatsoever thou command'st inthral Our willing hearts yea thou shalt be Sole Prophet we obedient to thee J· R. To the Author on his ingenious Translaâ—ion of Cornelius Agrippa WHat is 't I view Agrippa made to wear An English habit sure 't is something rare Or are his Roman garments by thy Wit Translated to an English garb so fit T' illustrate him for that thou hast we see Enlightened his obscure Philosophy And that which did so intricate remain Thou hast expos'd to ev'ry vulgar brain If then thy beams through such dark works shine clear How splendent will they in thine own appear Then go thou on brave soul to spread such rays Of Learning through the world may speak thy praise And fear no Criticks for thou by a spell Canst force their tongues within their teeth to dwell Jo. Tabor of St. John's in Cambrige To the Author on his Translation of Cornelius Agrippa DOth Phoebus cease to answer t' our demands Or will he not accept at mortals hands A sad bidental and is Sibyls cave Inhabitable or may Tiresias have No successor nor rival how shall we Then Oedipus to th' world direct if he Do incess add to parricide th' are dumb That could predict what things should surely come And they are silent that knew when t' apply T' our body-politic purge and phlebotomy How will bold thieves our treasures rob who shall Lost goods regain or by his charms recall The nocent Th' art by thee repriev'd In thee the Magi seem to be reviv'd Phoebus is not brain-sick Jove's doves not dead Th' oracles not ceas'd Agrippa's bed Like the Arabian birds self-builded nest Which first her urn proves then her quickning rest Hath thee produc'd more than his equal sure Else had this art as yet remain'd obscure A miracle to vulgars well known to none Scarce read by deepest apprehension Then I 'll conclude since thou dost him explain That the younger brother hath the better brain John Tomlinson of St. John's in Cambridge To his good friend the Author on his Translation of Occult Philosophy and Geomancy MOST noble undertakings as if art And prudence should a bargain make t' impart Refulgent lustres you send forth a ray Which noblest partons never could display Well may Diana love you and inspire Your noblest genius with caelestial fire Whose sparkling fancy with more power can quell And sooner conquer than a magic spell The author thought not when he pen'd the book To be surmounted with a higher look Or be o'ertopt b' a more triumphant strein Which should exalt his then most pleasant vein But seeing that a later progeny Hath snatch'd his honour from obscurity Both shall revive and make spectators know The best deservers of the laurel bow Nature and art here strive the victory To get and though to yield he doth deny Th' hast got the start though he triumph in praise Yet may his Ivy wait upon your bays M. S. Contabrigiae Henry Cornelius Agrippa Of Geomancy GEOMANCY is an art of divination whereby the judgment may be rendered by lot or destiny to every question of every thing whatsoever but the art hereof consisteth especially in certain points whereof certain figures are deducted according to the reason or rule of equallity or inequallity likeness or unlikeness which figures are also reduced to the caelestial figures assuming their natures and properties according to the course and forms of the signs and planets Notwithstanding this in the first place we are to consider that this kind of art can declare or shew forth nothing of verity unless it shall be radical in some divine virtue and this the authors of this science have demonstrated to be too-fold the one whereof consists in religion and cerimonies and therefore they will have the projecting of the points of this art to be made with signs in the earth wherefore the art is appropriated to this element the earth even as pyromanâ—â— to the the fire and hydromancy to the element of water then whereas they judged the hand of the projector or worker to be most powerfully moved and directed to the terrestrial spirits and therefore they first used certain holy incantations and deprecations with other rites and observations provoking and alluring spirits of this nature hereunto Another power there is that doth direct and rule this lot or fortune which is in the very soul itself of the projector when he is carried to this work with some great egress of his own desire for this art hath a natural obedience to the soul itself and of necessity hath efficacy and is moved to that which the soul itself desires and this way is by far more true and pure neither matters it where or how those points are projected therefore this art hath the same radix with the art of Astrological questions which also can no otherwise be verified unless with a constant and excessive affection of the Querent himself Now then that we may proceed to the praxis of this art first it is to be known that all figures upon which this whole art is founded are only sixteen as in this following table you shall see noted with their names Greater Fortune * * * *  *   *  Lesser Fortune  *   *  *  * *  * Solis ☉ Via * * * * Populus * * * * * * * * Lunae ☽ Acquisit * *  *  *  *  *  Laetitia  *  * * *  * *  * Jovis ♃ Puella  *  * *  *   *  Amissio  *  * *  *  *  * Veneris ♀ Conjunct * *  *   *  *  * Albus * * * *  *  *  * Mercury ☿ Puer  *   *  *  *  *  Rubeus * *  *  *  * *  * Martis ♂ Carcer  *  * * *  * *   Tristitia * * * * *  *  *  Saturn ♄ ☊ Drag head * *  *   *   *  ☋ drag tail  *   *   *  *  *  Now we proceed to declare with what planets these figures are distributed for hereupon all the propriety and nature of figures and the judgment of the whole art dependeth therefore the greater and lesser fortune are ascribed to the Sun but the first or greater fortune is when the sun is diurnal and posited in his dignities the other or lesser fortune is when the sun is nocturnal or placed in less dignities Via and Populus that is the way and people are referred to the moon the first from her beginning and increasing the second from her full light and quarter decreasing Acquisitio
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 efficacy and extention and enlargment of force and virtue As if a deprication would be made for the overthrow and destruction of ones enemies then we are to mind and call to remembrance how God destroyed the face fo the whole earth in the deluge of waters and the destruction of Sodom and Gomorrha by raining down fire and brimstone likewise how God overthrew Pharaoh and his host in the Red-Sea and to call to mind if any other malediction or curse be found in holy writ And thus in things of the like sort So likewise in depricating and praying against perils and dangers of waters we ought to call to remembrance the saving of Noah in the deluge of waters the passing of the children of Israel through the Red-Sea and also we are to mind how Christ walked on the waters and how he saved the ship in danger to be cast away with the tempest and how he commanded the winds and the waves and they obeyed him and also that he drew Peter out of the water being in danger of drowning and the like And lastly with these we invoke and call upon some certain and holy names of God to wit such as are significative to accomplish our desire and accommodated to the desired effect as if it be to overthrow enemies we are to invoke and call upon the names of wrath revenge fear justice and fortitude of God and if we would avoid and escape any evil or danger we then call upon the names of mercy defence salvation fortitude goodness and such like names of God When also we pray unto God that he would grant unto us our desires we are likewise to intermix therewith the name of some good spirit whether one only or more whose office it is to execute our desires and sometimes also we require some evil spirit to restrain or compel whose name likewise we intermingle and that rightly especially if it be to execute any evil work as revenge punishment or destruction Furthermore if there be any versicle in the Psalms or in any other part of holy Scripture that shall seem congruent and agreeable to our desire the same is to be mingled with our prayers Now after prayer hath been made unto God it is expedient afterwards to make an Oration to that executioner whom in our precedent prayer unto God we have desired should aâ—minister unto us whether one or more or whetâ—er he be an Angel or star or soul or any of the noble Angels But this kind of Oration ought to be composed according to the rules which we have delivered in the second book of Occult Philosophy where we have treated of the manner of the composition of enchantments You may know further that these kind of bonds have a threefold difference for the first bond is when we conjure by natural things the second is compounded of religious mystâ—ries by Sacraments Miracles and things oâ— this sort and the third is constituted by dâ—vine names and holy Sigils And these kind of bonâ—s 〈◊〉 mâ—y bind not only spirits but also othâ—r creatâ—res whatsoever as animaâ—s tempests burnings floods of waters and the force and power of arms Oftentimes also we use these bonds aforesaid not only by conâ—uration but sometimes also using the means of dâ—precation and benediction Moreover it conduceth much to this purpose to join some sentence of holy Scripture if any shall be found convenient therâ—unto as in the conjuration of Serpents by commemorating the curse of the Serpent in the earthly Paradise and the setting up the Sâ—rpent in the wilderness and further added that versicle Thou shalt walk upon the Asp and the Basilisk c. Superstition also is of much prevalency herein by the translation of some sacramental rites to bind that which we intend to hinder as the rites of excommunication of sepulcres funerals buryings and the like And now we come to treat of the consecrations which men ought to make upon all instruments and things necessary to be used in this art and the virtue of this consecration most chiefly consists in two things to wit in the power of the person consecrating and by the virtue of the prayer by which the consecration is made For in the person consecrating there is required holiness of life and power of sanctifying both which are acquired by dignification and initiation And that the person himself shall with a firm and undoubted faith believe the virtue power and efficacy thereof And then in the prayer itself by which this consecration is made there is required the like holiness which either solely consisteth in the prayer itself as if it be by divine inspiration ordained to this purpose such as we have in many places of the holy Bible or that it be hereunto instituted through the power of the holy spirit in the ordination of the Church Otherwise there is in the prayer a sanctimony which is not only by itself but by the commemoration of holy things as the commemoration holy Scriptures histories works miracles effects graces promises sacraments and sacrâ—mental things and the like Which thâ—ngs â—y a certain similitude do seem properly or iâ—â—â—â—perly to appertain to the thing consâ—crateâ— There is used also the invocation of some 〈◊〉 names with the consignation of holy seals 〈◊〉 things of the like sort which do conducâ—â—â—â—â—ctification and expiation such as are tâ—e 〈…〉 with holy-watâ—r unctions wâ—th 〈…〉 and adoriferous suffumigations 〈…〉 holy worship And therefore in every 〈…〉 there is chiefly used the beneâ—iction 〈◊〉 consecration of water oil fire and fuâ—â—gatioâ—s used every where with holy wax-lights or lamps burning for without lights no sacraments is rightly performed This is therefore to be known and firmly observed that if any consecration be to be made of things profane in which there is any pollution or defilement then an exorcising and expiation of those things ought to precede the consecration Which things being so made pure are more apt to receive the influences of the divine virtues We are also to observe that in the end of every consecration after that the prayer is â—ightly peâ—formed the person consecrating ought to bless the thing consecrated by breathing out some words with divine virtue and power of the present consecration with the commemoration of his virtue and authority that it may be the more duly performed and with an earnest and intentive mind And therefore we will here lay down some examples hereof whereby the way to the whole perfection hereof may the more easily be made to appear unto you So then in the consecration of water we ought to commemorate how that God hath placed the firmament in the midst of the waters and in what manner that God placed the fountain of waters in the earthly Paradise from thence sprang four holy rivers which watered the whole
earth Likewise we are to call to remembrance in wâ—at manner God made the water to be the instrument of executing his Justice in the destruction of the giants in the general deluge over all the earth and in the overthrow of the host of Pharaoh in the Red-sea also how God led his own people through the midst of the sea on dry ground through the midst of the river of Jordan likewise how marvelously he drew forth water out of the stony rock in the wilderness and how at the prayer of Sampson he caused a fountain of running water to flow out of the cheek tooth of the jaw bone of an ass and likewise how God hath made waters the instrument of his mercy and of salvation for the expiation of original sin also how Christ was baptized in Jordan and hath hereby sanctified and cleansed the waters Moreover certain divine names are to be invocated which are conâ—oâ—mable hereunto as that God is a living fountaâ—n living water the fountain of mercy and names of the like kind And likewise in the coâ—â—ecâ—aâ—ion of fire we are to commemorate how that God hath created the fire to be an Instrument 〈…〉 his justice for punishment 〈◊〉 â—nd for the expiation of sins also whâ—n Goâ—â—â—all come to judge the world he will commâ—nd a conflagration of fire to go before him And we are to call to remembrance in what mâ—nner God appeared to Moses in the burning buâ—â— and also how he went before the children of Israel in a pillar of fire and that nothing can be duely offered sacrificed or sanctified without fire and how that God instituted fire to be kept continually in the tabernacle of the covenant and how miraculously he re-kindled the same being extinct and preserved it elsewhere from going out being hidden under the waters and things of this sort Likewise the names of God are to be called upon which are consonant hereunto as it is read in the Law and the Prophets that God is a consuming fire and if there be any of the divine name which signify fire or such-like names as the glory of God the light of God the splendor and brightness of God And likewise in the consecration of Oil and Perfumes we are to call remembrance such holy things as are pertinent to this purpose which we read in Exodus of the holy anointing Oil and divine names significant thereunto such as is the name Christ which signifies anointed and what mysteries there are hereof as that in the Revelations of the two Olive-trees distilling holy oil into the lamps that burn before the face of God and the like And the blessing of the lights wax and lamps is taken from the fire and the altar which containeth the substance of the flame and what other such similitudes as are in mysteries as that of the seven candlesticks lamps burning before the face of God These therefore are the consecrations which first of all are necessary to be used in every kind of devotion and ought to precede it and without which nothing in holy Rites can be duely performed In the next place now we shall shew unto you the consecration of places instruments and such like things Therefore when you would consecrate any place or circle you ought to take the prayer of Solomon used in the dedication of the Temple and moreover you must bless the place with the sprinkling of holy-water and with fumigations by commemorating in the benediction holy mysteries such as these are The sanctification of the throne of God of mount Sinai of the tabernacle of the covenant of the holy of holies of the temple oâ— Jerusalâ—◠〈◊〉 â—â—so the sanctification of mount Goloâ—ha 〈◊〉 â—he crucifying of Christ the sâ—nctâ—fication 〈…〉 temple of Christ of mount Tabor by th◠〈◊〉 â—â—â—fâ—gurâ—tion and ascention of Christ and th◠〈◊〉 And by invocating divine names which aâ—e siâ—nificant hereunto such as the place of God 〈◊〉 tâ—rone of God the Chair of God the tabernâ—câ—e oâ— God the altar of God the habitation of God and such like divine names of this sort which are to be written about the circle or place to be consecrated And in the consecration of instruments and of all other things whatsoever that are serviceable to this art you shall proceed after the same manner by sprinkling the same with holy water perfuming the same with holy fumagations anointing it with holy oil sealing it with some holy Sigil and blessing it with prayer and by commemorating holy things out of the sacred Scriptures religion and divine names which shall be found agreeable to the thing that is to be consecrated as for example sake in consecrating a sword we are to call to remembrance that in the Gospel He that hath two coats c. and that place in the second of Maccabees that a sword was divinely miraculously sent to Judas Macchabeus And if there be any thing of the like in the prophets as that place Take unto you two-edge swords c. In like mâ—nâ—â— yoâ—â—hall consecrate experiments and books anâ— whâ—â—soever of the like nature as it is contained in â—ritings pictures and the like by sprinkling perfuâ—ing anointing sealing and blâ—ssing with holy commemorations and calling to rememâ—rance the sanctification of mysteries as the sancâ—ifications of the tables of the ten commandments which were delivered to Moses by God in mount Sinai the sanctification of the testaments of God the old and the new the sanctification of the law and of the Prophets and Scriptures which are promulgated by the holy Ghost Moreover there is to be commemorated such divine nâ—mes â—s are fit and convenient hereunto as these are the Testament of God the book of 〈◊〉 â—he book of life the knowledge of God the wisdom of God and the like And with such kâ—nd of rites is the personal consecration perfoâ—med There is furthermore besides these another rite of consecration of wonderful power and much efficacy And this is out of the kinds of superstitions that is to say when the rite of consecration or collection of any Sacrament in the Church is transferred to that thing which we would consecrate It is to be known also that vows Oblations and Sacrafice have the power of Consecration as well real as personal and they are as it were certain covenants and conventions between those names with which they are made and us who make them strongly cleaving to our desire and wished effect as when we dedicate offer and sacrafice with certain names or things as fumigations unctions rings images looking-glasses and things less material as deities sigils pentacles inchantments orations pictures and Scriptures of which we have largely spoken in our third book of Occult philosophy There is extant amongst those magicians who do most use the ministery of evil spirits a certain rite of invocating spirits by a book to be Consecrating before to that purpose which is properly called A book of Spirits whereof we shall now speak
planets and hours have made there 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 1. Yain. 2. Janor 3. Nasnia 4. Salla 5. Sadedali 6. Thamur 7. Ourer 8. Thamic 9. Neron 10. Jayon 11. Abai 12. Natalon Hours of the night 1. Beron 2. Barol 3. Thami 4. Athar 5. Methon 6. Rana 7. Netos 8. Tusrac 9. Sassur 10. Agle 11. Calerva 12. Salam Of the names of the Angels and their Sigils it shall be spoken of in their proper places Now let us take a view of the names of the times A year therefore is fourfold and is divided into the spring summer harvest and winter the names wherof are these The spring Talvi The summer Casmaran Autumn Adarael Winer Farlas The Angels of the spring Caracasa Core Amatiel Commissoros The head of the sign of the spring Spugliguel The name of the earth in the spring Amadai The names of the sun and moon in the spring the sun Abraym the moon Agusita The Angels of the summer Gargatel Tariel Gaviel The head of the sign of the summer Tubiel The name of the earth in summer Festativi The names of the sun and moon in summer the sun Athemay The moon Armatus The Angels of Autumn Tarquam Guabarel The head of the sign of Autumn Torquaret The name of the earth in Autumn Rabinnara The names of the sun and moon in Autumn the sun Abragini The moon Matasignais Ths Angels of the winter Amabael Ctarari The head of the sign of winter Altarib The name of the earth in winter Geremiah The names of the sun and moon in winter the sun Commutaff The moon Affaterim The Consecrations and Benedictions and first of the Benediction of the Circle WHen the circle is ritely perfected sprinkle the same with holy or purged water and say Thou shalt purge me with hysop O Lord and I shall be clean thou shalt wash me and I shall be whiter than snow Tâ—e Benediction of Perfumes THE God of Abraham God of Isaac God of Jacob bless here the creatures of these kinds that they may fill up the power and virtue of their odours so that neither the enemy nor any false Imagination may be able to enter into them through our Lord Jesus Christ c. Then let them be sprinkled with holy water The Exorcism of fire upon which the perfumes are to be put THE fire which is to be used for fumigations is to be in a new vessel of earth or iron and let it be exorcised after this manner I exorcise thee O thou creature of fire by him by whom all things are made that forthwith thou cast away every phantasm from thee that it shall not be able to do any hurt in any thing Then say Bless O Lord this creature of fire and sanctify it that it may be blessed to set forth the praise of thy holy name that no hurt mâ—y câ—me to the exorcisers or spectatâ—rs through â—ur Lord Jesus Christ c. Of the garment and pentacle LET it be a Priests garment if it can be but if it cannot be had let it be of linen and clean Then take this pentacle made in the day and hour of Mercury the moon increasing written in parchment made of a kids skin But first let there be said over it the mass of the holy Ghost and let it be sprinkled with water of baptism An Oration to be said when the Vesture is put on A Noor Amacer Amides Theodonias Anitor by the merits of the aâ—gels O Lord. I will put on the garment â—f salvation that this which I I desire I may bring to effect through thee the most holy Adonay whose kingdom endureth for ever and ever Amen Of the manner of working LET the moon be increasing and equal if it may then be done and let her not be combust The operator ought to be clean and purified by the space of nine days before the beginning of the work and to be confessed and receive the holy communion Let him have ready the perfume appropriated to the day wherein he would perform the work He ought also to have holy water from a Priest and a new earthen vessel with fire a Vesture and pentacle and let all these things be rightly and duly consecrated and prepared Let one of the servants carry the earthen vessel full of fire and the perfumes and let another bear the book another the garment and pentacle and let the Master carry the sword over which there must be said one mass of the Holy Ghost and on the midle of the sword let there be written this name Alga †and on the other side thereof the name †On †And as he goeth to the consecrated place let him continually read Letanies the servants answering And when he cometh to the place where he will erect the circle let him draw the lines of the circle as we have before taught and after he hath made it let him sprinkle the circle with holy water saying Asperges me domine c. The Master therefore ought to be purified with fasting chastity and abstinency from all luxury the space of three whole days before the day of the operation And on the day that he would do the work being cloathed with pure garments and furnished with pentacles perfumes and other things necessary hereunto let him enter the circle and call the Angels from the four parts of the world which do govern the seven planets the seven days of the week colours and metals whose names you shall see in their places And with bended knees invocating the said Angels particularly let him say O Angeli supradicti estâ—te adjutores meae petitioni in adjutorium mihi in meis rebus petitionibus Then let him call the Angels from the four parts of the world that rule the air the same day wherein he doeth the work or experiment And having implored specially all the names and spirits written in the circle let him say O vos omnes adjuro atque contestor per sedem Adonay per Hagios Theos Ischyros Athanatos Paracletos Alpha Omega per haec tria nomina secreta Agla On Tetragrammaton quod bodie debeatis adimplere quod cupio These things being performed let him read the conjuration assigned for the day wherein he maketh the experiment as we have before spoken but if they shall be pertinacious and refractory and will not yield themselves obedient neither to the conjuration assigned to the day nor to the prayers before made then use the conjuration and exorcism following An Exorcism of the Spirits of the air NOS facti ad imaginem Dei datati potentia Dei ejus facti voluntate per potentissimum corroboratum nomen Dâ—i El forte admirabile vos exorcizamus here he shall name the spirits be would have appear of what order soever they be imperamus per eum qui dixit
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 of the last judgment and we bind you into eternal fire and into the lake of fire and brimstone unless you forthwith appear here before this Circle to do our will Therefore come ye by these names Adonay Zebaoth Adonay Amioran come ye come yâ— Adonay commandeth you Saday the most mâ—â—â—ty and dreadful King of Kings whose 〈◊〉 no creature is able to resist be unto you moâ—t dreadful unless ye obey and forthwith affably appear before this circle let miserable ruin and fire unquenchable remain with you therefore come ye in the name of Adonay Zebaoth Adonay Amioram come come why stay you hasten Adonay Saday the King of Kings commands you El Aty Titeip Azia Hin Jen Minosel Achadan Vay Vaah Ey Exe a El El El a Hy Hau Hau Hau Va Va Va Va. A Prayea to God to be said in the four parts of the world in the Circle A Morule Taneha Latisten Rabur Teneba Latisten Escha Aladia Alpha Omega Leyste Oriston Adonay O my most merciful heavenly Father have mercy upon me although a sinner make appear the arm of thy power in me this day although thy unworthy child against these obstinate and pernicious Spirits that I by thy will may be made a contemplator of thy divine works and may be illustrated with all wisdom and always worship and glorify thy name I humbly implore and beseech thee that these Spirits which I call by thy judgment may be bound and constrained to come and give true and perfect answers to those things which I shall ask them and that they may declare and shew unto us those things which by me or us may be commanded them not hurting any creature neither injuring nor terrifying me or my fellows nor hurting any other creature and affrighting no man but let them be obedient to my requests in all these things which I command them Then let him stand in the middle of the Circle and hold his hand towards the pentacle and say Per Pentaculum Salomonis advocavi dent mihi responsum verum By the Pentacle of Solomon I have called you give me a true answer Then let him say Beralanensis Baldachiensis Paumachiae Apologiae sedes per Reges protestatesq magnanimas ac principes praepotentes genio Liachidae ministri tartareae sedes primac hic princeps sedis Apologiae nona coherte Ego vos invoco invocando vos conjuro atque superna Majestatis munitus virtute potenter imperio per cum qui dixit factum est cui obediunt omnes creaturae per hoc nomen ineffabile Tetragrammaton Johovah in quo est plasinatum omne seculum quo audito elementa corruunt aer concutitur mare retrograditur ignis extinguitur terra tremit omnesque exercitus Caelestium Terrestrium infernorum tremunt turbantur corruunt quatenus cito sine mora omni occasione remota ab universis mundi partibus veniatis et rationabiliter de omnibus quacunque interrogavero respondeatis vos et veniatis pacifice visibiles et affabiles nunc et sine mora manifestantes quod eupimus conjurati per nomen aeterni vivi et veri Dei Helioren et mandata nostra perficientes persistentes semper usque ad finem et intentionem meam visibiles nobis et effabiles clara voce nobis intelligibile et sine omni ambiguitate BEralaneusis Baldachiensis Paumachiae et Apologiae sedes by the most mighty Kings and Potestates and the most powerful Princes Genio Liachidae Ministers of the Tartarean seat chief Prince of the seat of Apoligâ—a in the ninth Legion I invoke you and by invocating conjure you and being armed with power from the supream Majesty I strongly command you by him who spoke and it was done and to whom all creatures are obedient and by this ineffable name Tetragrmmaton Jehovah which being heard the Elements are overthrown the Air is shaken the Sea runneth back the fire is quenched the earth trembleth and all the host of Celestials Terrestrials and Infernals do tremble and are troubled and confounded together Wherefore forthwith and without delay do you come from all parts of the world and make rational answers unto all things I shall ask of you and come ye peaceably visibly and affably now without delay manifesting what we desire being conjured by the name of the eternal living and true God Helioren and fulfil our commands and persist unto the end and according to our intentions visibly and affably speaking unto us with a clear voice intelligible and without any ambiguity Visions and apparitions QUibus rite peractis apparebunt infinitae visiones et phantasmata pulsantia organa et omnis generis instrumenta musica idque sit a spiritibus ut terrore compulsi socii abeant a Circulo quia nihil adversus magistrum possunt Post haec videbis infinitos sagittarios cum infinita multitudine bestiaâ—um horribilem quae ita se componunt ac si vellent devorare socios et tamen nil timeant Tunc Sacerdos sive Magister adhibens manum Pentaculo dicat fugiat hinc iniquitas vestra virtute vexilli Dei. Et tunc spiritus obedire magistro coguntur et socii nil amplius videbunt Then let the exorcist say stretching out his hand to the Pentacle Ecce Pentaculum Salomonis quod ante vestram adduxi praesentiam exorcizatoris in medio Exorcismi qui est optime a Deo mutinus intrepidus providus qui viribus potens vos exorcizando invocavii et vocat Venite ergo cum sestinatione in virtute nominum istorum Aye Saraye Aye Saraye Aye Saraye ne differatis venire per nomina aeterna Dei vivi et veri Eloy Archima Kabut et per hoc praesens Pentaculum quod super vos potenter imperat et per virtutem caelestium spirituum dominorum vestrorum et per personam exorcizatoris conjurati festinati venire et obedire praeceptori vestro qui vocator Octinomos His peractis sibiles in quatuor angulis mundi Et videbis immediate magnos motus et cum videris dicas Quid tardatis quid moramini quid facitis praeparate vos et obedite praeceptori vestro in nomine Domini Bathat vel Vachat super Abrac ruens supervenieus Abeor super Aberer Tunc immediate venient in sua forma propria Et quando videbis eos juxta Circulum ostende illis Pentaculum cooperatum syndone sacro et discooperiatur â—t dicat Ecce conclusionem vestram nolite fieri inobedientes Et subito videbis eos in pacifica forma et dicent tibi Pete quid vis quia nos sumus parati complere omnia mandata tua quia dominus ad
meridional Spirits are predâ—stinated to this purpose such as Nisrach and Kollen that do so frame and contrive unlawful loves which produce shame and dishonesty revellings and grâ—â—andizings surfeitings with excessive drunkenâ—ss wanton dances gluttony and vomiting tâ—ey 〈◊〉 about lakes fish-ponds and rivers aâ—◠〈◊〉 are the worst soul and most fraudulent kind â—f Spiriâ—s anâ— by Alâ—inach an occidental spirâ—â— â—e 〈◊〉 seâ—k sâ—ipwrecks tempests earthquakes 〈…〉 and frequâ—ntly subverteth and over 〈◊〉 ships and if he will appear visible he 〈…〉 and is seen in the shape of a woman The 〈◊〉 Astronomers before spoken of do say 〈…〉 spirits of the air do cause thunders 〈…〉 and tâ—underbolts that so they might 〈…〉 and infect the air and produce pestilence 〈…〉 Of such kind of spirits St. John 〈…〉 in the 9 Chapter of the Revelaâ—â—â—◠〈◊〉 Meceris for their tutelar which is a spirit causing heat in the time of noon St. Paul calleâ—h him The prince of the power of the air and the spirit that ruleth in the children of disobedience Castor Are there so many monsters in phlegeton Pollux Pollux And many more for the same Hebrew Assertors do declare and maintain that there are are spirits of the fiery element raging about like the fierce Panthers which are conversant under the lunary regions that whatsoever is committed to them they forthwith execute the same And there are spirits of the earth which inhabit in groves woods and wildernesses and are the plague and mischief of hunters and sometimes they frequent open fields endeavouring to seduce travellers and passengers out of their right way or to deceive them with false and wicked illusions or else they seek to afflict men with a hurtful melancholy to make them furious or mad that they may hurt them and sometimes almost kill them The chief of these are Sanyaab and Achimael which are oriental spirits a kind unapt for wickedness by reason of the constancy of their dispositions There are also subterranean spirits which do inhabit in dens and caverns of the earth and in remote concavities of mountains that they might invade deep pits and the bowels of the earth these do dig up metals and keep treasures which oftentimes they do transport from one place to another lest any man should make use thereof they stir up winds with flashing flames of fires they smite the foundations of buildings acting frightful dances in the night from which they suddenly vanish away with making a noise and sound of bells thereby causing fear in the beholders and sometimes dissembling and faining themselves to be the souls of the dead notwithstanding they are ignorant in compassing their deceits upon women of which company the Negromancers do say is Gazael Fegor and Anarazol Meridian spirits Castor How warily ought a man to walk Pollux amongst so many gins and snares Pollux A man never walketh safely unless he fortify and strengthen himself with the armour of God which is that his loins be girt about him with truth and having on the breast-plate of righteousness let him walk with his feet shod with the preparation of the gospel of peace and let him take the shield of faith and the helmet of salvation whereby he shall dash in pieces all the darts of his adversaries But hear further there are also besides these other lying spirits although they are all lyars yet these are more apt to lie they are called Pythons from whence Apollo is called Pythius They have a Prince of whom mention is made in the book of the Kings where it is said I will be a lying Spirit in the mouth of all thy prophets from whom the spirits of iniquity do but a little differ which also are called vessels of wrath Belial whom they have interpreted to be without any equal and Paul calleth him an apostate or transgressor is filthily inserviant for the worst inventions Plato affirmeth Theut to have have been such a one who was the first that found out and invented plays and dice to whom we will join the Monk who invented the use of Gunpowder in his Engins of war Of these Jacob makes mention in Genesis where he blessed his Sons he saith Simeon and Levi are bloody vessels of iniquity Oh my soul come not thou into their counsels The Psalmist termeth these Spirits vessels of death Jeremiah vesâ—els of wrath Ezekiel calleth them vessels of death and destruction The Nâ—gromancers do call the said Belial Chodar an oriental spirit which hath under him also the spirits of Juglers who do imitate and endeavour to act miracles that they may seduce false Magicians and wicked persons It is apparently manifest that the serpent which deceived Eve was such a seducer and Satan is his Prince of whom it is spoken in the Revelations that he should deceive the whole world And such a one was he that at Tubinga in the sight of many people devoured a whole Chariot and some horses Castor And what shall be the end of these false Prophets and workers of wickedness I can scarce believe that there is any angle or corner in the whole fabrick of the world that is free from them Poll. Scarce the smallest mite that may be seen Castor Therefore thou dost truly call the world the receptacle of those fâ—lse lights Poll. If it were not morâ— sâ—fely purged with the Sword of the word of God it would forthwith be worse Castor Without doubt Pollux Nevertheless I have seen many that remain whom I have not yet inscribed in this frantique Catalogue Castor Who are they Pollux False accusers and spies obedient to Astaroth who is called a devil among the Greeks and John calleth him the accuser of the brethren Also there are tempters and deceivers that lie in wait to deceive who are present with every man and these we term evil Angels which have Mammon for their King and they do affect men with an insatiable avarice and thirsty desire after authority and dominion There are others called Lucifugi which fly from the light never appearing in the day but delighting in darkness maliciously vexing and troubling men and sometimes by Gods permission either by some touching breathing or inspiration do hurt to them but truly they are a kind which are unapt for to do much wickedness because they eschew and fly from any communication with men Pliny the 2d relates that there was such a one at Athens in a certain spacious house which Anthenodorus the Philosopher happened to purchase And Suetonius in his sixth book of Caesar makes mention of another to have long continued in the garden of Lamianus Castor I desire if it be not too Irksom to thee declare unto me what Pliny speaketh concerning this spirit of Anthenodorus Pollux The story is something long and prolixious yet it shall not much trouble me to relate it It is thus Pliny in the seventh book of his Epistles writeth of a certain large spacious house at Athens which no body would inhabit by reason of the nocturnal incursions of
and deeds and when the like rejoiceth in his like there are none more happy than such because the holy Angels are conversant about such and possess the custody of them on the contrary men that are unconstant are lighter than nothing and rotten leaves We chuse the 46 Aphorism from these Even as every one governeth himself so he allureth unto himself spirits of his nature and condition but one very truly adviseth that no man should carry himself beyond his own calling lest that he draw unto himself some malignant Spirit from the uttermost parts of the earth by whom either he shall be infatuated and deceived or brought to final destruction This precept appeareth most plainly for Midas when he would convert all things into gold drew up such a Spirit unto himself which was able to perform this and being deceived by him he had been brought to death by famine if his foolishness had not been corrected by the mercy of God The same thing happened to a certain woman about Franckford at Odera in our times who would scrape together and devour money of any thing Would that men would diligently weigh this precept and not account the histories of Midas and the like for fables they would be much more diligent in moderating their thoughts and affections neither would they be so perpetually vexed with the spirits of the golden mountains of Utopia Therefore we ought most diligently to observe that such presumption should be cast out of the mind by the word while they are new neither let them have any habit in the Idle mind that is empty of the divine word Aphor. 47. He that is faithfully conversant in his vocation shall have also the spirits constant companions of his desires who will successively supply him in all things But if he have any knowledge in Magick they will not be unwilling to shew him familiarly to converse with him and to serve him in those several ministeries unto which they are addicted the good Spirits in good things unto salvation the evil Spirits in every evil thing to destruction Examples are not wanting in the histories of the whole world and do daily happen in the world Theodosius before the victory of Arbogastus is an example of the good Brute before he was slain was an example of the evil Spirits when he was persecuted of the Spirit of Caesar and exposed to punishment that he slew himself who had slain his own Father and the Father of his country Aphor. 48. All Magick is a revelation of Spirits of that kind of which sort the Magick is so that the nine Muses are called in Hesiod the ninth Magick as he manifestly testifies of himself in Theogony In Homer the genius of Ulysses in Psigiogagia Hermes the Spirits of the more sublime parts of the mind God revealed himself to Moses in the bush The three wise men who came to seek Christ at Jerusalem the Angel of the Lord was their leader The Angels of the Lord directed Daniel Therefore there is nothing whereof any one may glory For it is not unto him that willeth nor unto him that runneth but to whom God will have mercy or of some other spiritual fate From hence springeth all Magick and thither again it will revolve whether it be good or evil In this manner Tages the first teacher of the Magick of the Romans gushed out of the earth Diana of the Ephesians shewed her worship as if it had been sent from heaven So also Apollo and all the Religon of the Heathens is taken from the same Spirits neither are the opinions of the Sadduces human inventions Aphor. 49. The conclusion therefore of this Isagoge is the same which we have already spoken of That even sa their is one God from whence is all good and one sin to wit disobedience against the will of the commanding God from whence comes all evil so that the fear of God is the begining of all wisdom and the profit of all Magick for obedience to the wiâ—l of God followeth the fear of God and after this do follow the presence of God and of the holy Spirit and the ministery of the holy Angels and all good things out of the inexhaustable treasures of God But unprofitable and damnable Magick ariseth from this where we lose the fear of God out of our hearts and suffer sin to reign in us there the Prince of this world the God of this world begineth and setteth up his kingdom instead of holy things in such as he findeth profitable for his kingdom there even as the spider taketh the fly which falleth into his web so Satan spreadeth abroad his nets taketh men with the snares of covetousness until he sucketh him and draweth him to eternal fire these he cherisheth and advanceth on high that their fall may be the greater Courteous Reader apply thy eyes and mind to the sacred and profane Histories and to those things which thou seest daily to be done in the world and thou shalt find all things full of Magick according to a two-fold Science good and evil which that 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 Wisdom in human Things Evil Cacosophy Contempt of word of God and to live after the will of the devil Ignorance of the government of God by Angels To contemn 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 Wisdom in all evil arts to the destruction of mankind and to use them in contempt of God and for the loss and destruction of men FINIS An INDEX of all the principal Matters contained in this BOOK OF Geomancy Page 5 Figures of greater and lâ—sser Fortune Page 7 The four Matres Page 11 The Secondary Matres Page 12 Theme of Geomancy Page 13 The Twelve Houses Page 16 The first House Page ibid. Fortuna Major Page 18 Minor Page 20 Via in the third Asterism after Page ibid. Populus in the next Asterism before Page 21 Acquisitio Page 23 Letitia Page 25 Puella Page 27 Amissio Page 29 Conjunctio Page 30 Albus Page 32 Puer Page 34 Rubeus Page 36 Carcer Page 38 Tristitia Page 40 Magical Ceremonies the 4th Asterism after Page 40 Celestial Characters Page 46 Characters of good Spirits Page 48 Characters of evil Spirits Page 49 Shapes familiar to the Spirits of Saturn Jupiter and Mars Page 52 Shapes familiar to the Spirits of the Sun and Vâ—nus Page 53 Thâ— fâ—miliar forms of the Spirits of Mercury and the Moon Page 54 Observations for the Operator before he begins to work from Page 55 to 92 Heptameron or Magical Elements Page 93 Deâ—cription of the Circle Page 94 Names oâ— the hours and the Angels ruling them Page 96 Names of the Times Page 97 Benediction of the Circle Page 98 Garment and Pentacle Page 99 Manner of Working Page 100 Exorcism of the Spirits of the Air. Page 105 A Prayer to be said in the Circle Page 108 Visions and Apparitions Page 112 Figure of the Circle Page 115 Consideration of the Lords day Page 116 Conjuration of the Lord's day Page 117 Consideration of Monday Page 119 Conjuration of Monday Page 120 Consideration of Tuesday Page 121 Conjuration of Tuesday Page 122 Consideration of Wednesday 1st Ast. after Page 122 Conjuration of Wednesday 2d Aster after Page ibid. Consideration of Thursday Page 123 Conjuration of Thuâ—sday Page 125 Consideration of Friday Page 126 Conjuration of Friday Page 127 Consideration of Saturday Page 128 Conjuration of Saturday Page 130 Tables of the Angels of the Hours according to the Course of the Days Sunday and Monday the 1st Asterism after Page 130 Tuesday and Wednâ—sday the 2d after Page ibid. Thursday and Friday the 3d. after Page ibid. Saturday the 4th Asterism after Page ibid. Discourse between Castor and Pollux Page 131 Astronomical Geomancy Page 185 The Position of the Twelve Signs Page 187 Questions of the First House Page 188 of the Second House Page 192 of the Third House Page 193 of the Fourth House Page 194 of the Fifth House Page 195 of the Sixth House Page 199 of the Seventh House Page 201 Questions of the Eighth House Page 210 of the Ninth House Page 211 of the Tenth Eleventh House Page 213 of the Twelfth House Page 214 Arbatel of Magick containing 7 Septinaries Page 215 The First Septinary Page 217 The Second Septinâ—ry Page 220 The Third Septinaâ—y Page 226 The Fourth Septinâ—â—y Page 241 The Fifth Sâ—â—tinâ—râ— Page 246 The Sixth Sâ—ptâ—nâ—â—â— Page 250 The Seventh Septinary Page 259 FINIS * Pliny lib. 30 Nat. Hist. * Acâ—ipe glâ—dium sanâ—tum 〈◊〉 a Deo in quo 〈◊〉 advâ—râ—â—râ—â—â—â—opuli mâ—â— Iâ—rael § Ego primu◠〈◊〉 vâ—vus suâ— mortuus â—â—c sâ—o vâ—vâ—nâ— in sâ—â—ula seâ—ulorum habe◠〈◊〉 mortis inferni * 〈…〉 | Super aspidem basiliscum ambulabis c. * Sanctum sanctorum †Qui habet duas tunicas c. ‡ Accippe vâ—bus gladios bis acâ—uâ—os § Liber Sâ—iritum * Hexagonus | Pentagonus * Psalm 119. * A Character with five Corners