A task too hard for mortals to explain Which since thou hast from the Lethaean floods Preserv'd we 'll consecrate the Lawrel-buds To thee Phoebus dismissed thine shall be The Oracle to which all men shall flee In time of danger thy predictions shall To whatsoever thou command'st inthral Our willing hearts yea thou shalt be Sole Prophet we obedient to thee J. R. To the Author on this his ingenious Translation of Cornelius Agrippa WHat is 't I view Agrippa made to wear An English habit Sure 't is something rare Or are his Romane garments by thy Wit Translated to an English garb so fit T' illustrate him for that thou hast we see Enlightned his obscure Philosophie And that which did so intricate remain Thou hast expos'd to ev'ry vulgar brain If then thy beams thâ—ough such dark works shine clear How splendent will they in thine own appear Then go thou on brave soul to spread such rays Of Learning through the world may speak thy praise And fear no Criticks for thou by a Spell Canst force their tongues within their teeth to dwell Jo. Tabor of St. John's in Cambridge To the Author on his Translation of Cornelius Agrippa DOth Phoebus cease to answer t' our demands Or will he not accept at mortals hands A sad Bidental And is Sibyls cave Inhabitable Or may Tiresias have No successor nor rival How shall we Then Oedipus to th' world direct If he Do Incest adde to Parricide th' are dumb That could predict what things should surely come And they are silent that knew when t' apply T' our body-Politick Purge and Phlebotomy How will bold thieves our treasures rob who shall Lost goods regain or by his Charmes recal The nocent Th' Art is by thee repriv'd In thee the Magi seem to be reviv'd Phoebus is not brain-sick Joves doves not dead Th' Oracles not ceas'd Agrippa's bed Like the Arabian birds self-builded nest Which first her Vrn proves then her quickning rest Hath thee produc'd more then his equal sure Else had this Art as yet remain'd obscure A miracle to vulgars well knowne to none Scarce read by deepest apprehension Then I 'll conclude Since thou dost him explain That th' younger brother hath the better brain John Tomlinson of St. John's in Cambridge To his good friend the Author on his Translation of Occult Philosophy and Geomancie MOst noble undertakings as if Art And Prudence should a bargain make t' impart Refulgent lustres you send forth a ray Which noblest Patrons never could display Well may Diana love you and inspire Your noblest Genius with coelestial fire Whose sparkling Fancie with more power can quell And sooner conquer then a Magick Spell The Author thought not when he pen'd the Book To be surmounted by a higher look Or be o'ertopt b' a more triumphant strein Which should exalt his then-most pleasant vein But seeing that a later progeny Hath snatch'd his honour from obscurity Both shall revive and make spectators know The best deservers of the Lawrel bow Nature and Art here strive the victory To get and though to yeeld he doth deny Th' hast got the start though he triumph in praise Yet may his Ivie wait upon your Bays M. S. Contabrigiae Henry Cornelius Agrippa of Geomancy GEOMANCY is an Art of Divination whereby the judgment may be rendred by lot or destiny to every Question of every thing whatsoever but the Art hereof consisteth especially in certain points whereof certain figures are deducted according to the reason or rule of equality or inequality likenesse or unlikenesse which Figures are also reduced to the Coelestiall Figures assuming their natures and proprieties according to the course and forms of the Signes Planets Notwithstanding this in the first place we are to consider that this kinde of Art can declare or shew forth nothing of verity unless it shall be radicall in some sublime vertue and this the Authours of this Science have demonstrated to be two-fold the one whereof consists in Religion and Ceremonies and therefore they will have the Projectings of the points of this Art to be made with signes in the Earth wherefore the Art is appropriated to this Element of Earth even as Pyromancy to the fire and Hydromancy to the Element of Water Then whereas they judged the hand of the Projector or Worker to be most powerfully moved and directed to the terrestriall spirits and therefore they first used certain holy incantations and deprecations with other rites and observations provoking and alluring spirits of this nature hereunto Another power there is that doth direct and rule this Lot or Fortune which is in the very soule it self of the Projector when he is carried to this work with some great egresse of his owne desire for this Art hath a naturall obedience to the soul it self and of necessity hath efficacy and is moved to that which the soul it self desires and this way is by far more true and pure neither matters it where or how these points are projected therefore this Art hath the same Radix with the Art of Astrologicall Questions which also can no otherwise be verified unlesse with a constant and excessive affection of the Querent himself Now then that we may proceed to the Praxis of this Art first it is to be knowne that all Figures upon which this whole Art is founded are onely sixteen as in this following Table you shall see noted with their names Greater Fortune Lesser Fortune Solis ☉ ** * ** * * ** * ** Via Populus Luna ☽ * ** * ** * ** * ** Acquisit Letitia Jovis ♃ ** * * ** ** ** * ** Puella Amissio Veneris ♀ * * ** ** * * * ** Conjunct Albus Mercury ☿ ** ** * ** * * ** ** Puer Rubeus Martis ♂ * ** * * ** ** * ** Carcer Tristitia Saturn ♄ * ** * * ** ** * * ☋ Drag head ☊ Drag Tail  ** * * * * * * ** Now we proceed to declare with what Planets these Figures are distributed for hereupon all the propriety and nature of Figures and the judgement of the whole Art dependeth Therefore the greater and lesser Fortune are ascribed to the Sun but the first or greater Fortune is when the Sun is diuenal and posited in his dignities the other or lesser Fortune is when the Sun is nocturnall or placed in lesse dignities Via and Populus that is the Way and People are referred to the Moon the first from her beginning and encreasing the second from her full light and quarter decreasing Acquisitio and Laetitia which is Gain Profit Joy and Gladness are of Jupiter But the first hath Jupiter the greater Fortune the second the lesse but without detriment Puella Amissio are of Venus the first fortunate the other as it were retrograde or combust Conjunctio Albus are both Figures of Mercury are both good but the first the more Fortunate Puer Rubeus are Figures ascribed to Mars the first whereof hath Mars
whole face of the 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 minde if any other malediction or curse be found in holy Writ And thus in things of the like sort So likewise in deprecating 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 thorow the Red-Sea and also we are to minde how Christ walked upon the waters and saved the ship in danger to be cast away with the tempest and how he commanded the windes 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 onely or more whose office it is to execute our desires and somtimes 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 worke 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 he 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 administer unto us whether one or more or whether he be an Angel or Star or Soul or any of the noble Angels But this kinde 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 Inchantments You may know further that these kinde of bonds have a threefold difference for the first bond is when we conjure by Natural things the second is compounded of Religious mysteries by Sacraments Miracles and things of this sort and the third is constituted by Divine names and holy Sigils And by these kinde of bonds we may binde not onely spirits but also other creatures whatsoever as animals tempests burnings floods of waters and the force and power of Arms. Oftentimes also we use these bonds aforesaid not onely by Conjuration but somtimes also using the meanes of Deprecation and Benediction Moreover it conduceth much to this purpose to joyn some sentence of holy Scripture if any shall be found convenient hereunto as in the Conjuration of Serpents by commemorating the curse of the Serpent in the earthly Paradise and the setting up of the Serpent in the wilderness and further adding that Versicle Thou shalt walke upon the Asp and the Basilisk c. Superstition also is of much prevalency herein by the translation of some Sacramental Rites to binde that which we intend to hinder as the rites of Excommunication of Sepulchres 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 vertue of this Consecration most chiefly consists in two things to wit in the power of the person consecrating and by the vertue 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 should with a firm and undoubted faith believe the vertue power and efficacie hereof And then in the prayer it self by which this Consecration is made there is required the like holiness which either solely consisteth in the prayer it self 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 onely by it self but by the commemoration of holy things as the commemoration of holy Scriptures Histories Works Miracles Effects Graces Promises Sacraments and Sacramental things and the like Which things by a certain similitude do seem properly or improperly to appertain to the thing consecrated There is used also the invocation of some Divine names with the consignation of holy Seals and things of the like sort which do conduct to sanctification and expiation such as are the Sprinkling with Holy-Water Unctions with holy Oyl and adoriferous Suffumigations appertaining to holy Worship And therefore in every Consecration there is chiefly used the Benediction and Consecration of Water Oyl Fire and Fumigations used everywhere with holy Wax-lights or Lamps burning for without Lights no Sacrament is rightly performed This therefore is 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 vertues We are also to observe that in the end of every Consecration after that the prayer is rightly performed the person consecrating ought to bless the thing consecrated by breathing out some words with divine vertue and power of the present Consecration with the commemoration of his vertue and authority that it may be the more duly performed and with an earnest intentive minde 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 whence sprang four holy rivers which watered the whole earth Likewise we are to call to remembrance in what manner God made the water to be the instrument of executing his justice in the destruction of the Gyants 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 thorow the midst of the Sea on dry ground
and through the midst of the river of Jordan and likewise how marvelously he drew forth water out of the stony rock in the wilderness and how at the prayer of Samson 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 clensed the waters Moreover certain divine names are to be invocated which are conformable hereunto as that God is a living fountain living water the fountain of mercy and names of the like kinde And likewise in the consecration of fire we are to commemorate how that God hath created the fire to be an instrument to execute his justice for punishment vengeance and for the expiation of sins also when God shall come to judge the world he will command a conflagration of fire to go before him And we are to call to remembrance in what manner God appeared to Moses in the burning bush 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 elswhere 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 names which signifie 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 Oyl and Perfumes we are to call to remembrance such holy things as are pertinent to this purpose which we read in Exodus of the holy anointing oyl and divine names significant hereunto such as is the name Christ which signifies anoynted and what mysteries there are hereof as that in the Revelation of the two Olive-trees distilling holy Oyl 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 and lamps burning before the face of God These therefore are the Consecrations which first of all are necessary to be used in every kinde 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 of Jerusalem Also the sanctification of mount Golgotha by the crucifying of Christ the sanctification of the Temple of Christ of mount Tabor by the transfiguration and ascention of Christ and the like And by invocating divine names which are significant hereunto such as the Place of God the Throne of God the Chayr of God the Tabernacle of 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 consecrations 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 Fumigations anoynting it with holy Oyl 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 examples 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 the Macchabees That a sword was divinely and miraculously sent to Judas Macehabeus And if there be any thing of the like in the Prophets as that place Take unto you two-edged Swords c. In like manner you shall consecrate experiments and books and whatsoever of the like nature as it is contained in writings pictures and the like by sprinkling perfuming anointing sealing and blessing with holy commemorations and calling to remembrance the sanctifications of mysteries As the sanctifying 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 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 names as are fit and convenient hereunto as these are The Testament of God The book of God The book of life The knowledge of God The wisdom of God and the like And with such kinde of Rites is the personal consecration performed There is furthermore besides these another Rite of consecration of wonderful power and much efficacie And this is out of the kindes 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 Vowes Oblations and Sacrifice have the power of consecration aswel 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 sacrifice 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 booke 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 consecrated before to that purpose which is properly called A Book of Spirits whereof we shall now speak a few words For this Book is to be consecrated a book of evil spirits ceremoniously to be composed in their name and order whereunto they binde with a certain holy Oath the ready and present obedience of the spirit therein written Now this book is to be made of most pure and clean paper that hath never been used before which many do call
7. Ourer 7. Netos 8. Thamie 8. Tufrac 9. Neron 9. Sassur 10. Jayon 10. Aglo 11. Abai 11. Calerva 12. Natalon 12. Salam Of the names of the Angels and their Sigils it shall be spoken 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 whereof are these The Spring Talvi The Summer Casmaran Autumne Adarael Winter Farlas The Angels of the Spring Caracasa Core Amatiel Commissoros The head of the Signe 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 Signe 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 Autumne Tarquam Guabarel The head of the signe of Autumne Torquaret The name of the earth in Autumne Rabianara The names of the Sun and Moon in Autumne The Sun Abragini The Moon Matasignais The Angels of the Winter Amabael Ctarari The head of the signe 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 purging water and say Thou shalt purge me with hysop O Lord and I shall be clean thou shalt wash me and I shall he whiter then snow The Benediction of Perfumes THe God of Abraham God of Isaac God of Jacob bless here the creatures of these kindes that they may fill up the power and vertue 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 Exorcisme 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 phantasme 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 sanctifie it that it may be blessed to set forth the praise of thy holy name that no hurt may come to the Exorcisers or Spectators through our 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 ANcor Amacor Amides Theodonias Anitor by the merits of the Angels O Lord I will put on the Garment of Salvation that this which I desire I may bring to effect through thee the most holy Adonay whose kingdome 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 middle 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 clothed 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 dayes of the week Colours and Metals whose name you shall see in their places And with bended knees invocating the said Angels particularly let him say O Angeli supradicti estote 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 doth 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 ô 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 Conjurations and Exorcisms following An Exorcism of the Spirits of the Air. NOs facti ad imaginem Dei dotati potentia Dei ejus facti voluntate per potentissimum corroboratum nomen Dei El forte admirabile vos exorcizamus here he shall name the Spirits he would have appear of what order soever they be imperamus per eum qui dixit factum est per omnia nomina Dei per nomen Adonay El Elohim Elohe Zebaoth Elion Escerchie Jah Tetragrammaton Sadai Dominus Deus excelsus exorcizamus vos atque potenter imperamus ut appareatis statim nobis hic juxta Circulum in pulehra forma videlicet humana sine deformitate tortuositate aliqua
of the last Judgement 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 Amioram come ye come ye Adonay commandeth you Saday the most mighty and dreadful King of Kings whose power no creature is able to resist be unto you most dreadful unless ye obey and forthwith affably appear before this Circle let miserable ruine 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 Haa Eye Exe a El El El a Hy Hau Hau Hau Va Va Va Va. A Prayer to God to be said in the four parts of the world in the Circle AMorule Taneha Latisten Rabur Teneha 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 alwayes worship and glorifie thy name I humbly implore and beseech thee that these Spirits which I call by thy judgement 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 shall 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 sodes per Reges potestatesque magnanimas ac principes praepotentes genio Liachidae ministri tartareae sedes Primac hic princeps sedis Apologiae nona cohorte Ego vos invoco invocando vos conjuro atque superna Majestatis munitus virtute potenter imperio per 〈◊〉 qui dixit factum est cui obediunt omnes creaturae per hoc nomen ineffabile Tetragrammaton יהוה Jehovah in quo est plasmatum omne seculum quo andito elementa corruunt aer concutitur mare retrograditur ignis extinguitur terra tremit omnesque exercitus Coelestium Terrestrium Infernorum tremunt turbantur corruunt quatenus cito sine mord omni occasume remota ab universis mundi partibus veniatis rationabiliter de omnibus quaecunque interrogavero respondeatis vos veniatis pacifice visibiles affabiles nunc sine mora manifestantes quod cupimus conjurati per nomen aeterni vivi veri Dei Helioren mandata nostra perficientes persistentes semper usquead finem intentionem meam visibiles nobis effabiles clara voec nobis intelligibile sine omni ambiguitate BEralanensis Baldachiensis Paumachiae 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 Apologia 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 Tetragrammaton 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 Hosts 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 intention visibly and affably speaking unto us with a clear voice intelligible and without any ambiguity Visions and Apparitions QVibus vite peractis apparebunt infinitae visiones phantasmata pulsantia organa omnis generis instrumenta musica idque fit a spiritibus ut terrore compulsi socii abeant a Circulo quia nihil adversus magistrum possunt Post haec videbis infinitos sagittarios cum infinita multitudine bestiarum horribilem quae ita se componunt ac si vellent devorare socios tamen nil timeant Tunc Sacerdos sive Magister adhibens manum pentaculo dicat Fugiat hinc iniquitas vestra virtute vexilli Dei. Et tunc Spiritus obedire magistro coguntur socii nil amplius videbunt Then let the Exorcist say stretching out his hand to the Pentacle Ecce Pentaculum Salomonis quod ante vestram adduxi praesentiam ecce personam exorcizatoris in medio Exorcismi qui est optime a Deo munitus intrepidus providus qui viribus potens vos exorcizando invocavit vocat Venite ergo cum festinatione in virtute nominum istorum Aye Saraye Aye Saraye Aye Saraye ne differatis venire per nomina aeterna Dei vivi veri Eloy Archima Rabur peri hoc praesens Pentaculum quòd super vos potenter imperat per vinturem coelestium Spirituum dominorum vestrorum per personam exorcizatoris conjurati festinati venire obedire praeceptori vestro qui vocatur Octinomos His peractis sibiles in quatuor angulis mundi Et videbis immediate magnos motus cum videris dicas Quid tardatis quid moramini quid facitis praeparate vos obedite praeceptori vestro in nomine Domini Bathat vel Vachat super Abrac ruens superveniens Abeor super Aberer Tunc immediate venient in sua forma propria Et quando videbis cos juxta Circulum ostende illis Pentaculum cooperatum syndone sacro discooperiatur dicat Ecce conclusionem vestram nolite fieri inobedientes Et subito videbis eos in pacificae forma dicent tibi Pete quid vis quia nos sumus parati complere omnia mandata tua quia dominus ad haec nos subjugavit Cum autem apparuerint Spiritus tunc dicas Bene veneritis Spituus vel reges nobilissimi quia vos vocavi per illum cui omne genu flectitur coelestium terrestrium infernorum cujus in manu omnia regna regum sunt nec est qui suae contrarius esse possit Majestati
the world are called Executioners of vengeance Authors of devastations and sowers of evil working and executing judgement with Asmodeus for their King Abaddon or Apollyon whom St. John in his Revelation mentioneth to be banished and expelled for these Spirits have committed to them rapines hatred envy robberies wrath anger the excitements and provocations to sin war and fury sometimes making the Meridional Spirits their Messengers And Arioch the Spirit of vengeance whose work is to cause discord among brethren to break wedlock and dissolve conjugal love that it 's impossible to be renewed of these mention is made in the 39 Chapter of Ecclesiasticus And Esaias the heavenly Prophet speaketh of other Spirits sent from God to the Aegyptians to make them erre which were Spirits of darkness that is of lyes and this kinde of Spirit they call Bolichim Castor Is unlawful venery and excessive gluttony also to be imputed to the Devils Poll. Yes chiefly for Iamblicus doth assert That the Spirits of the water of the western part of the world and some meridional Spirits are predestinated to this purpose such as Nisrach and Kellen that do so frame and contrive unlawful loves which produce shame and dishonesty revellings and gurmandizings surfetings with excessive drunkenness wanton dances gluttony and vomiting they wander about lakes fish-ponds and rivers and which are the worst foul and most fraudulent kinde of Spirits and by Alcinach an occidental Spirit he causeth shipwracks tempests earthquakes hail rain and frequently subverteth and overturneth ships and if he will appear visible he appeareth and is seen in the shape of a woman The Hebrew Astronomers before spoken of do say That the Spirits of the Air do cause thunders lightnings and thunderbolts that so they might corrupt and infect the Air and produce pestilence and destruction Of such kinde of Spirits St. John makes mention in the 9 Chapter of the Revelation having M 〈…〉 is for their tutelar which is a Spirit causing heat in the time of noon â—t Paul calleth 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 Poll. And many more for the same Hebrew Assertors do declare and maintain That there are Sâ—â—â—â—â—s 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 kinde 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 left any man should make use thereof they stir up windes with flashing flames of fire they smite the foundations of buildings acting frightful daunces in the night from which they suddenly vanish away with making a noise and sounds 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 ginnes and snares Poll. A man never walketh safely unless he fortifie and strengthen himself with the armour of God which is That his loynes be girt about with truth and having on the brest-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 saith and the helmet of salvation whereby he shall dash in pieces all the darts of his adversary But hear further There are also besides these other lying Spirits although they are all lyers yet these are more apt to lye 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 month 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 infervient for the worst inventions Plato affirmeth Theut to have been such a one who was the first that found out and invented Playes and Dice to whom we will joyn the Monk who invented the use of Gunpowder in his Engins of war Of these Jacob makes mention in Genesis where he blesseth 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 Esaias calleth them vessels of fury Jeremiah vessels of wrath and Ezekiel calleth them vessels of death and destruction The Negromancers do call the said Belial Châ—dar 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 Satâ—â— is his Prince of whom it is spoken in the Revelation 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 Pol. Scarce the smallest mite that may be seen Castor Therefore dost thou truly call the world the receptacle of those false lights Poll. If it were not most safely purged with the Sword of the word of God it would forthwith be worse Castor Without doubt Poll. Nevertheless I have seen many that remain whom I have not yet inscribed in this frantique Catalogue Castor Who are they Poll. 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
Magician The Magician understandeth when the minde doth meditate of himself he deliberateth reasoneth constituteth and determineth what is to be done he observeth when his cogitations do proceed from a divine separate essence and he proveth of what order that divine separate essence is But the man that is ignorant of Magick is carried to and fro as it were in war with his affections he knoweth not when they issue out of his own minde or are impressed by the assisting essence and he knoweth not how to overthrow the counsels of his enemies by the word of God or to keep himself from the snares and deceits of the tempter Aphor. 45. The greatest precept of Magick is to know what every man ought to receive for his use from the assisting Spirit and what to refuse which he may learn of the Psalmist saying Wherewith shall a young man cleanse his way in keeping thy word Oh Lord. To keep the word of God so that the evil one snatch it not out of the heart is the cheifest precept of wisdom It is lawful to admit of and exercise other suggestions which are not contrary to the glory of God and charity towards our neighbours not inquiring from what Spirit such suggestions proceed But we ought to take heed that we are not too much busied about unnecessary things according to the admonition of Christ Martha Martha thou art troubled about many things but Mary hath chosen the better part which shall not be taken from her Therefore let us alwaies have regard unto the saying of Christ Seek ye first the kingdome of God and his righteousness and all these things shall be added unto you All other things that is all things which are due to the mortal Microcosme as food raiment and the necessary arts of this life Aphor. 46. There is nothing so much becometh a man as constancy in his words and deeds and when the like rejoyceth in his like there are none more happy then such because the holy Angels are conversant about such and possess the custody of them on the contrary men that are unconstant are lighter then nothing and rotten leaves We chuse the 46 Aphorisme from these Even as every one governeth himself so he allureth unto himself Spirits of his nature and condition but one very truely 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 Fanck ford at Odera in our times who would scrape together and devour mony 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 presumptions should be cast out of the mind by the word while they are new neither let them have any habit in the idle minde 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 and 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 kinde 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 minde 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 Romanes 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 Religion of the Heathens is taken from the same Spirits neither are the opinions of the Sadduces humane inventions Aphor. 49. The conclusion therefore of this Isagoge is the same which we have above already spoken of That even as there 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 beginning of all wisdom and the profit of all Magick for obedience to the will 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 inexhaustible 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 beginneth and setteth up his kingdom in stead of holy things in such as he findeth profitable for his kingdom there even as the spider taketh the flye which falleth into his web so Satan spreadeth abroad his nets and taketh man 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 minde to the sacred and profane Histories to those things which thou seest daily to be done in the world and thou shalt finde 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 Wisdome in humane things Evil Cacosophy Contempt of the word of God and to live after the will of the devil Ignorance of the government of God by Angels To contemne the custody of the Angels and that their companions are of the devil Idolatry Atheism Cacodaemony The knowledge of poisons in nature and to use them Wisdome in all evil arts to the destruction of mankinde and to use them in contempt of God and for the loss and destruction of men FINIS Plin. lib. 30 Nat. Hist The greater Fortune The lesser Fortune Way People Gain Joy Maid Loss Conjunction White Child Red. Prison Sorrow Dragons head Dragons tail Homo mitratus Azurino vestis Buxus Multiceps The brazen serpent set up in the wilderness Accipe gladium sanctum mumus à Deo in quo concides adversarios populi mei Israel Ego sum primus novissimus vivus suâ— mortuus ecce sum viveus in secula seculorum habeo claves mortis inferni * Incendia Envie and Malice * Super aspidem basiliscum ambulabis c. Sanctum sanctorum Qâ—â— habet duas tunicas c. Accipite vobis gladios bis acutos †Liber Spirituum * Which Virgin-paper is to be had at Mr. Rooks shop at the holy lamb at the East-end of St. Pauls Church and likewise the Virgin-Parchment and the best abortives Hexagonus Pontagonus Psal 119. * A Character with five corners Wash me O Lord c. Homo homini Deus Homo homini diabolus Plin. lib. 2. chap. 7. Three degrees of Spirits The first degree of Spirits The second degree The third degree Plato called daemon and Aristotle Why the devil is said to have much know Lib. 2. distinct 7. The fall of Lucifer in Scripture What place the devils have appointed The torments of the devils are everlasting Why the Devil hath familiars Daemons Jovii or Antemerid Mat. 4. The Southern Spirits Libicus Sapho and Dioclesian Gods The Comment of Sapho Psalm 55. The Spirits of the North. Meridian Spirits Ecclus 39.28 Spirits of darkness Occidental Spirits The spirits of the air do infect the air Eâ—h s 〈…〉 Spirits of fire Spirits of the earth Subterranean Spirits A man never walketh safe Eph. 6. 1 Kings 11. Pu 〈…〉 Gâ—n 4â— Isa 7. The world is the receptacle of devils false accusers and spies Lucifugi fliers from the light A horrible apparition of a Spirit in the house of Anthenodorus They are possessed with madness that destroy Church-yards The Spirit Zazelus Eurynomus The Ceremony of burials was in great esteem amongst the Heathens Horaee 1 book of verses Virgil. Aeneid 6. The vain Religion of the Gentiles Aeneid 4. The History of C. Caligula The house of Caligula burnt because of the Spirits The mountain of Hechelberg A Hill in Lyppora Zazelus liveth by the flesh of the dead A wonderful History of Asuitus and Asmundus Asmundus reports of himself that a Spirit eat up his horse his dog and afterwards began to devour him that he beat and wounded the Spirit The devils have bodies The Spirits cannot be discerned by sex All Spirits cannot receive several shapes There is no Daemon good Why he is called Diabolus Sathan Behemoth Leviathan Apollyon A Serpent The devils are the Princes of the earth The devils seducement where the word is not known The devils do foretel things to come The devils of themselves can not foreknow things to come Why the devils desire to be counted Prophets Isa 41 2 Pet. 1. Why the devils sometimes tell truth The Oracles of the devils are uncertain What a Miracle is The devils work Miracles The Inchantments of the devils do subvert Nature Lucan Tibullus Why God permitteth the devils to work Miracles Sometimes it comes to pass that the devil cannot be resisted An admirable story of a swineherd Some Miracles are done naturally Art sometimes imitateth Nature in working Miracles How the devils are to be driven away The Spirits fear Swords Characters do â—ive away Spirits Characters avail not We are to fight against the devil with two sorts of armour Lactan. oâ— the souls of the dead The opinion of Firmianus Whether the devils work Miracles really or not The devils cannot really raise the dead * Ibidem forte Spirits of the four elements Paracelsus