Planets are constituted after this maner that is to say By collecting together the letters out of the figure of the world from the rising of the body of the planet according to the succession of the Signes through the several degrees and out of the several degrees from the aspects of the Planet himself the calculation being made from the degree of the ascendant In the like maner are constituted the names of the Princes of the evil spirits they are taken under all the Planets of the presidents in a retrograde order the projection being made contrary to the succession of the signes from the beginning of the seventh House Now the name of the supreme and highest Intelligence which many do suppose to be the soul of the world is collected out of the four Cardinal points of the figure of the world after the maner already delivered and by the opposite and contrary way is known the name of the great Daemon or evil spirit upon the four cadent angles In the like manner shalt thou understand the names of the great presidential spirits ruling in the Air from the four Angles of the succedent Houses so that as to obtain the names of the good spirits the calculation is to be made according to the succession of the signes beginning from the degree of the ascendent And to attain to the names of the evil spirits by working the contrary way You must also observe that the names of the evil spirits are extracted aswel from the names of the good spirits as of the evil so notwithstanding that if we enter the table with the name of a good spirit of the second order the name of the evil spirit shall be extracted from the order of the Princes and Governours but if we enter the table with the name of a good spirit of the third order or with the name of an evil spirit a Governour after what manner soever they are extracted whether by this table or from a celestial figure the names which do proceed from hence shall be the names of the evil spirits the Ministers of the inferiour order It is further to be noted That as often as we enter this table with the good spirits of the second order the names extracted are of the second order and if under them we extract the name of an evil spirit he is of the superiour order of the Governours The same order is if we enter with the name of an evil spirit of the superiour order If therefore we enter this table with the names of the spirits of the third order or with the names of the ministring spirits aswell of the good spirits as of the evil the names extracted shall be the names of the ministring spirits of the inferiour order But many Magicians men of no small authority will have the tables of this kinde to be extended with Latine letters so that by the same tables also out of the name of any office or effect might be found out the name of any spirit aswel good as evil by the same maner which is above delivered by taking the name of the office or of the effect in the column of letters in their own line under their own star And of this practice Trismegistus is a great Author who delivered this kinde of calculation in Egyptian letters not unproperly also may they be referred to other letters of other tongues for the reasons assigned to the signes for truly he onely is extant of all men who have treated concerning the attaining to the names of spirits Therefore the force secrecy and power in what maner the sacred names of spirits are truly and rightly found out consisteth in the disposing of vowels which do make the name of a spirit and wherewith is constituted the true name and right word Now this art is thus perfected and brought to pass first we are to take heed of placing the vowels of the letters which are found by the calcutation of the celestial figure to finde the names of the spirits of the second order Presidents and Governours And this in the good spirits is thus brought to effect by considering the stars which do constitute and make the letters and by placing them according to their order first let the degree of the eleventh House be substracted from the degree of that star which is first in order and that which remaineth thereof let it be projected from the degree of the ascendant and where that number endeth there is part of the vowel of the first letter begin therefore to calculate the vowels of these letters according to their number and order and the vowel which falleth in the place of the star which is the first in order the same vowel is attributed to the first letter Then afterwards thou shalt finde the part of the second letter by substracting the degree of a star which is the second in order from the first star and that which remaineth cast from the ascendant And this is the part from which thou shalt begin the calculation of the vowels and that vowel which falleth upon the second star the same is the vowel of the second letter and so consequently maist thou search out the vowels of the following letters alwayes by substracting the degree of the following star from the degree of the star next preceding and going before And so also all calculations and numerations in the names of the good spirits ought to be made according to the succession of the signes And in calculating the names of the evil spirits where in the names of the good spirits is taken the degree of the eleventh House in these ought to be taken the degree of the twelfth House And all numerations and calculations may be made with the succession of the signes by taking the beginning from the degree of the tenth House But in all extractions by tables the vowels are placed after another maner In the first place therefore is taken the certain number of letters making the name it selfe and is thus numbred from the beginning of the columne of the first letter or whereupon the name is extracted and the letter on which this number falleth is referred to the first letter of the name extracted by taking the distance of the one from the other according to the order of the Alphabet But the number of that distance is projected from the beginning of his columne and where it endeth there is part of the first vowel from thence therefore thou shalt calculate the vowels themselves in their own number and order in the same column and the vowel which shall fall upon the first letter of a name the same shall be attributed to that name Now thou shalt finde the following vowels by taking the distance from the precedent vowel to the following and so consequently according to the succession of the Alphabet And the number of that distance is to be numbred from the beginning of his own column and where he shall cease there is
the part of the vowel sought after From thence therefore must you calculate the vowels as we have abovesaid and those vowels which shall fall upon their own letters are to be attributed unto them if therefore any vowel shall happen to fall upon a vowel the former must give place to the latter and this you are to understnd only of the good spirits In the evil also you may proceed in the same way except only that you make the numerations after a contrary and backward order contrary to the succession of the Alphabet and contrary to the order of the columnes that is to say in ascending The name of good Angels and of every man which we have taught how to finde out in our third Book of Occult Philosophy according to that manner is of no little authority nor of a meane foundation But now we will give unto thee some other ways illustrated with no vain reasons One whereof is by taking in the figure of the nativity the five places of Hylech which being noted the characters of the letters are projected in their order and number from the beginning of Aries and those letters which fall upon the degrees of the said places according to their order and dignity disposed and aspected do make the name of an Angel There is also another way wherein they do take Almutel which is the ruling and governing stars over the aforesaid five places and the projection is to be made from the degree of the ascendant which is done by gathering together the letters falling upon Almutel which being placed in order according to their dignity do make the name of an Angel There is furthermore another way used and very much had in observation from the Egyptians by making their calculation from the degre of the ascendant and by gathering together the letters according to the Almutel of the eleventh House which House they call a good Daemon which being placed according to their dignities the names of the Angels are constituted Now the names of the evil Angels are known after the like manner except only that the projections must be performed contrary to the course and order of the succession of the signes so that whereas in seeking the names of good spirits we are to calculate from the beginning of Aries contrariwise in attaining the names of the evil we ought to account from the beginning of Libra And whereas in the good spirits we number from the degree of the ascendant contrarily in the evil we must calculate from the degree of the seventh House But according to the Egyptians the name of an Angel is collected according to the Almutel of the twelfth House which they call an evill spirit Now all those rites which are elsewhere already by us delivered in our third book of Occult Philosophy may be made by the characters of any language In all which as we have abovesaid there is a mystical and divine number order and figure from whence it cometh to pass that the same spirit may be called by divers names But others are discovered from the name of the spirit himself of the good or evil by tables formed to this purpose Now these celestial characters do consist of lines and heads the heads are six according to the six magnitudes of the stars whereunto the planets also are reduced The first magnitude holdeth a Star with the Sun or a Cross The second with Jupiter a circular point The third holdeth with Saturne a semicircle a triangle either crooked round or acute The fourth with Mars a little stroke penetrating the line either square straight or oblique The fifth with Venus and Mercury a little stroke or point with a tail ascending or descending The sixth with the Moon a point made black All which you may see in the ensuing table The heads then being posited according to the site of the Stars of the figure of Heaven then the lines are to be drawn out according to the congruency or agreement of their natures And this you are to understand of the fixed Stars But in the erecting of the Planets the lines are drawn out the heads being posited according to their course and nature amongst themselves  Stars  Heads Lines joyned to the Heads I. ☉  II ♃   III ♄ IIII ♂ V ♀ ☿  VI ☾ When therefore a character is to be found of any celestial Image ascending in any degree or face of a signe which do consist of Stars of the same magnitude and nature then the number of these Stars being posited according to their place and order the lines are drawn after the similitude of the Image signified as copiously as the same can be done But the Characters which are extracted according to the name of a spirit are composed by the table following by giving to every letter that name which agreeth unto him out of the table which although it may appear easie to those that apprehend it yet there is herein no small difficulty To wit when the letter of a name falleth upon the line of letters or figures that we may know which figure or which letter is to be taken And this may be thus known for if a letter falleth upon the line of letters consider of what number this letter may be in the order of the name as the second or the third then how many letters that name containeth as five or seven and multiply these numbers one after another by themselves and treble the product then cast the whole being added together from the beginning of the letters according to the succession of the Alphabet and the letter upon which that number shall happen to fall ought to be placed for the character of that spirit But if any letter of a name fall on the line of figures it is thus to be wrought Take the number how many this letter is in the order of the name and let it be multiplied by the number of which this letter is in the order of the Alphabet and being added together divide it by nine and the remainder sheweth the figure or number to be placed in the character and this may be put either in a Geometrical or Arithmetical figure of number which notwithstanding ought not to exceed the number of nine or nine Angels The Characters of good Spirits A simple point Round Starry Straight standing line Lying Oblique Line crooked like a bow Like waves Toothed Interfection right Inherent Adhering separate Oblique interfection simple Mixt. Manifold Per Pendicular right dexter Sinister Neuter A whole figure Broken Half A letter inhering Adhering Separate The Characters of evil Spirits A right line Crooked Reflexed A simple figure Penetrate Broken A right letter Retrograde Invers'd Flame Winde Water A mass Rain Clay A flying thing A creeping thing A serpent An eye A hand A foot A crown A crest Horns A Scepter A Sword A Scourge But the Characters which are understood by the revelation of Spirits take their vertue from thence because
and deliverance from the prison of torments Poll. I have sometimes read that the same St. Augustine did write that it is better for a man to doubt of secret things then to contend about things uncertain Cast That is certainly true neither doth he declare himself to be an offence to those who do leave all these things to the unsearchable judgements of God and labour not to finde out the secrets thereof Poll. Because I have easily understood thy answers hitherto I will not desist till thou hast fully resolved me concerning this subject I desire therefore to know whether all Miracles which the devils perform are done really or imaginary phantasies Cast That they perform many things really and many things only seemingly we have already manifested out of the Writings of St. Augustine For that great Prelate of the Christian Church writeth in the 11 Chapter of his book de Trinitate That it is a very easie thing for the wicked Spirits through the aiery substance of their bodies to perform many things which seem wonderful to the souls that are oppressed with earthly bodies to be done He also saith That earthly bodies may be so qualified with art and exercise that in publick Theaters they may perform such wonderful things that those who never have seen them will not believe them but that they were done by the assistance of the devil and his ministers to make their bodies of such an aiery element that the flesh wonders at Or else which is much he saith also That they do contrive with occult inspirations forms and fantasies of images to delude humane sense wherewith waking or sleeping they may be deceived Thus far Augustine But if thou wilt I will produce also another witness without exception Pollux Poll. I would have thee tell me who that is Cast Abbas Tritemius in his third Question to St. Maximus Emilianus which is spoken of before saith thus The devils amongst unfaithful people do seem to raise up the dead to life and to shew miracles to curious men that they might as it were swallow them up with error in stead of miracles and are altogether pertinacious and obstinate but they cannot truly and really raise up the dead but do variously deceive the senses of men shewing them feigned resemblances of the dead For it is certainly manifest that the devils can do all things but only in a false similitude of holy miracles in truth Poll. Some say that the devils are obedient to wicked men because of the similitude of their malice How seemeth that to thee Cast It seemeth to me that they are obedient to evil men but not to all men Poll. But to whom Cast To those certainly with whom they have contracted and made compacts and covenants as those women which they call Pythonists are accounted who have vowed themselves by promise unto him Poll. But although they are compelled to be so serviceable unto them yet is this service true or feigned Cast It is feigned certainly for they are subservient unto men of their own accord and genuine woâ—k that they may deceive them and allure them to themselves Although we do not deny that their service is sometimes true but only towards those men whose faith in the Lord Jesus Christ by the merit of his holiness hath caused them to be acceptable and friends unto him And that Lactantius also testifies in these words in his second book De origine Erroris and 16 Chapter That the devils do fear the just that is those that worship God in whose Name they are conjured to depart out of bodies and with whose words they are beaten as it were with scourges and they do not only confess that they are devils but do declare their names neither can they lye unto the just And the same Lactantius in his fourth book De vera Sapientia Chap. 27. saith That it is necessary that they who are of the true Christian Religion should know the course and order of the devils and understand their subtilty and restrain their force and conquer and subdue them with spiritual weapons and force them to obey them Poll. I am now by thee sufficiently informed of all things which I have hitherto desired to know wherefore I shall not any further trouble thee with my Questions or rather Riddles but leave thee to thy own occasions Cast. Neither have I counted my self idle in answering thee but let the use thereof yield us each to other an equal recompence Farewel therefore Poll. And thee also GERARD CREMONENSIS OF ASTRONOMICAL GEOMANCY BEcause Astronomy is so transcendent and subtil an Art in it self that therein a man ought to have respect unto so many things before he can attain to true judgement thereby because the eye of the understanding will not pierce unto the half thereof and few Doctors of our later time have been found so experienced therein that they know sufficiently how to judge thereby Therefore I have composed this work which I will have to be named Astronomical Geomancy wherein I will sufficiently teach how to judge with less labour and study For in this present Science it is not requisite to behold neither the Ascendent nor the hour in a Table as it is in Astrology It is expedient therefore to make four unequal lines by the points casually set down and to joyn together those points and out of the points which are not joyned together which do remain in the heads of the lines as it is done in Geomancy extract one figure and the sign of the Zodiack that answereth to that figure put for the Ascendent for the words sake If Acquisitio arise from the heads of those four Lines let Aries be placed in the Ascendent if Laetitia or the lesser Fortune put Taurus in the Ascendent if Puer or Rubeus place Gemini if Albus Cancer if Via Leo if Conjunctio or the Dragons Head Virgo if Puella Libra if Amissio or Tristitia Scorpio if the Dragons Tail Sagittary if Populus Capricorn if Fortuna major Aquary if Career then put Pisces for the Ascendent Afterwards in the second House let that sign be placed which immediately succeeds the other In the third House the third Sign and so place the rest in order until you come unto the end of the Signes and make one square figure divided into twelve equal parts and therein place the Signs in order as it is in Astrology and as you may finde them in this figure neither are we here to regard the * witnesses or * Judge or any other thing which belongs to Geomancy but only the sixteen Figures that by them we may have the twelve Signs to which they agree and observe the manner of the Figure as it is here placed Look how the twelve Signes are placed in the figure and so may any other Sign be ascending in his turn as Aries is here ♈ ♉ ☋ ♊ ♄ ♀ ♋ ♌ ♠♃ ♎ ☽ ♠☊ ♠♀ ♑ ☉ â™’ ♂ ♓ Afterwards it
Virgin-Paper And this book must be inscribed after this manner that is to say Let there be placed on the left side the image of the spirit and on the right side his character with the Oath above it containing the name of the spirit and his dignity and place with his office and power Yet very many do compose this book otherwise omitting the characters or image but it is more efficacious not to neglect any thing which conduceth to it Moreover there is to be observed the circumstances of places times hours according to the Stars which these spirits are under and are seen to agree unto their site rite and order being applied Which book being so written and well bound is to be adorned garnished and kept secure with Registers and Seals lest it should happen after the consecration to open in some place not intented and indanger the operator Furthermore this book ought to be kept as reverently as may be for irreverence of minde causeth it to lose its vertue with pollution profanation Now this sacred book being thus composed according to the manner already delivered we are then to proceed to the consecration thereof after a twofold way one whereof is That all and singular the spirits who are written in the book be called to the Circle according to the Rites and Order which we have before taught and the book that is to be consecrated let it be placed without the Circle in a triangle And in the first place let there be read in the presence of the spirits all the Oathes which are written in that book and then the book to be consecrated being placed without the Circle in a triangle there drawn let all the spirits be compelled to impose their hands where their images and characters are drawn and to confirm and consecrate the same with a special and common Oath Which being done let the book be taken and shut and preserved as we have before spoken and let the spirits be licensed to depart according to due and right order There is another manner of consecrating a book of spirits which is more easie and of much efficacy to produce every effect except that in opening this book the spirits do not alwayes come visible And this way is thus Let there be made a book of spirits as we have before set forth but in the end thereof let there be written Invocations Bonds strong conjurations wherewith every spirit may be bound Then this book must be bound between two Tables or Lamens and in the inside thereof let there be drawn the holy Pentacles of the Divine Majestie which we have before set forth and described out of the Apocalypse then let the first of them be placed in the beginning of the book and the second at the end of the same This book being perfected after this manner let it be brought in a clear and fair time to a Circle prepared in a cross way according to the Art which we have before delivered and there in the first place the book being opened let it be consecrated to the rites and wayes which we have before declared concerning Consecration Which being done let all the spirits be called which are written in the book in their own order and place by conjuring them thrice by the bonds described in the book that they come unto that place within the space of three days to assure their obedience and confirm the same to the book so to be consecrated Then let the book be wrapped up in clean linen and buried in the middle of the Circle and there fast stopped up and then the Circle being destroyed after the spirits are licensed depart before the rising of the sun and on the third day about the middle of the night return and new make the Circle and with bended knees make prayer and giving thanks unto God and let a precious perfume be made and open the hole and take out the book and so let it be kept not opening the same Then you shall license the spirits in their order and destroying the Circle depart before the sun rise And this is the last rite and maner of consecrating profitable to whatsoever writings and experiments which do direct the spirits placing the same between two holy Lamens or Pentacles as before is shewn But the Operator when he would work by the Book thus consecrated let him do it in a fair and clear season when the spirits are least troubled and let him place himself towards the region of the spirits Then let him open the book under a due Register let him invoke the spirits by their Oath there described and confirmed and by the name of their character and image to that purpose which you desire and if there be need conjure them by the bonds placed in the end of the book And having attained your desired effect then you shall license the spirits to depart And now we shall come to speak concerning the invocation of spirits as well of the good spirits as of the bad The good spirits may be invocated of us divers wayes and in sundry manners do offer themselves unto us For they do openly speak to those that watch and do offer themselves to our sight or do inform us in dreams by oracle of those things which are desired Whosoever therefore would call any good spirit to speak or appear in sight it behoveth them especially to observe two things one whereof is about the disposition of the invocant the other about those things which are outwardly to be adhibited to the invocation for the conformity of the spirits to be called It behoveth therefore that the invocant himself be religiously disposed for many dayes to such a mystery In the first place therefore he ought to be confessed and contrite both inwardly and outwardly and rightly expiated by daily washing himself with holy water Moreover the invocant ought to conserve himself all these dayes chaste abstinent and to separate himself as much as may be done from all perturbation of minde and from all manner of forraign and secular business Also he shall observe fastings all these days as much as shall seem convenient to him to be done Also let him daily between sun-rising and sun-setting being clothed with a holy linen garment seven times call upon God and make a deprecation to the Angels to be called according to the rule which we have before taught Now the number of dayes of fasting and preparation is commonly the time of a whole Lunation There is also another number observed amongst the Cabalists which is forty days Now concerning those things which do appertain to this Rite of Invocation the first is That a place be chosen clean pure close quiet free from all manner of noise and not subject to any strangers sight This place must first be exorcised and consecrated and let there be a table or altar placed therein covered with clean white linen and set towards the east and on each
Bodies It is also to be understood That those who are desirous to raise up any Souls of the dead they ought to do it in those places wherein these kinde of Souls are most known to be conversant or for some alliance alluring those souls into their forsaken body or for some kinde of affection in times past impressed in them in their life drawing the said Souls to certain places things or persons or for the forcible nature of some place fitted and prepared for to purge or punish these souls Which places for the most part are to be known by the experience of visions nightly incursions and apparitions and such-like prodigies seen Therefore the places most fitting for these things are Church-yards And better then them are those places wherein there is the execution of criminal judgements And better then these are those places in which of late yeers there have been some publick slaughters of men Furthermore that place is better then these where some dead carkass that came by violent death is not yet expiated nor ritely buried and was lately buried for the expiation of those places is also a holy Rite duly to be adhibited to the burial of the bodies and oftentimes prohibiteth the souls to come unto their bodies and expelleth them far off unto the places of judgement And from hence it is That the Souls of the dead are not easily to be raised up except it be the Souls of them whom we know to be evil or to have perished by a violent death and whose bodies do want a right and due burial Now although we have spoken concerning such places of this kinde it will not be safe or commodious to go unto them but it behoveth us to take to what place soever is to be chosen some principal part of the body that is relict and therewith to make a perfume in due manner and to performe other competent Rites It is also to be known that because the Souls are certain spiritual lights therefore artificial lights especially if they be framed out of certain competent things compounded according to a true rule with congruent inscriptions of Names and Seals do very much avail to the raising up of departed Souls Moreover these things which are now spoken of are not alwayes sufficient to raise up Souls because of an extranatural portion of understanding and reason which is above and known onely to the Heaven and Destinies and their power We ought therefore to allure the said Souls by supernatural and coelestial powers duely administred even by those things which do move the very harmony of the Soul aswel imaginative as rational and intellectual as are Voices Songs Sounds Inchantments and Religious things as Prayers Conjurations Exorcismes and other holy Rites which may very commodiously be administred hereunto The end of the fourth book of Agrippa Heptameron OR MAGICAL ELEMENTS OF PETER de ABANO PHILOSOPHER IN the former book which is the fourth book of Agrippa it is sufficiently spoken concerning Magical Ceremonies and Initiations But because he seemeth to have written to the learned and well-experienced in this Art because he doth not specially treat of the Ceremonies but rather speaketh of them in general it was therefore thought good to adde hereunto the Magical Elements of Peter de Abano that those who are hitherto ignorant and have not tasted of Magical Superstitions may have them in readiness how they may exercise themselves therein For we see in this book as it were a certain introduction of Magical vanity and as it were in present exercise they may behold the distinct functions of spirits how they may be drawn to discourse and communication what is to be done every day and every hour and how they shall be read as if they were described sillable by sillable In brief in this book are kept the principles of Magical conveyances But decause the greatest power is attributed to the Circles For they are certain fortresses to defend the operators safe from the evil Spirits In the first place we will treat concerning the composition of a Circle Of the Circle and the composition thereof THe form of Circles is not alwayes one and the same but useth to be changed according to the order of the Spirits that are to be called their places times daies and hours For in making a Circle it ought to be considered in what time of the year what day and what hour that you make the Circle what Spirits you would call to what Star and Region they do belong and what functions they have Therefore let there be made three Circles of the latitude of nine foot and let them be distant one from another a hands breadth and in the middle Circle first write the name of the hour wherein you do the work In the second place Write the name of the Angel of the hour In the third place The sigil of the Angel of the hour Fourthly The name of the Angel that ruleth that day wherein you do the work and the names of his Ministers In the fifth place The name of the present time Sixthly The name of the Spirits ruling in that part of time and their Presidents Seventhly The name of the head of the Signe ruling in that part of time wherein you work Eighthly The name of the earth according to that part of time wherein you work Ninthly and for the compleating of the middle Circle Write the name of the Sun and of the Moon according to the said rule of time for as the time is changed so the names are to be altered And in the outermost Circle let there be drawn in the four Angles the names of the presidential Angels of the Air that day wherein you would do this work to wit the name of the King and his three Ministers Without the Circle in four Angles let Pentagones be made In the inner Circle let there be written four divine names with crosses interposed in the middle of the Circle to wit towards the East let there be written Alpha and towards the West let there be written Omega and let a cross divide the middle of the Circle When the Circle is thus finished according to the rule now before written you shall proceed Of the names of the hours and the Angels ruling them IT is also to be known that the Angels do rule the hours in a successive order according to the course of the Heavens and Planets unto which they are subject so that that Spirit which governeth the day ruleth also the first hour of the day the second from this governeth the second hour the third the third hour and so consequently and when seven Planets and hours have made their revolution it returneth again to the first which ruleth the day Therefore we shall first speak of the names of the hours Hours of the day Hours of the night 1. Yain. 1. Beron. 2. Janor 2. Barol 3. Nasnia 3. Thami 4. Salla 4. Athar 5. Sadedali 5. Methon 6. Thamur 6. Rana
Hours of the night Angels of the hours 1. Yayn Raphael 1. Beron. Michael 2. Janor Gabriel 2. Barol Anael 3. Nasnia Cassiel 3. Thann Raphael 4. Salla Sachiel 4. Athir Cassiel 5. Sadedali Samael 5. Mathon Sachiel 6. Thamur Michael 6. Rana Sachiel 7. Ourer Anael 7. Netos Samael 8. Tanic Raphael 8. Tafrac Michael 9. Neron Gabriel 9. Sassur Anael 10. Jayon Cassiel 10. Aglo Raphael 11. Abay Sachiel 11. Calerna Gabriel 12. Neron Samael 12. Salam Cassiel THURSDAY Hours of the day Angels of the hours Hours of the night Angels of the hours 1. Yayn Sachiel 1. Beron. Gabriel 2. Janor Samael 2. Barol Cassiel 3. Nasnia Michael 3. Thanu Sachiel 4. Salla Anael 4. Athir Samael 5. Sadedali Raphael 5. Maton Michael 6. Thamur Gabriel 6. Rana Anael 7. Ourer Cassiel 7. Netos Raphael 8. Tanic Sachiel 8. Tafrac Gabriel 9. Neron Samael 9. Sassur Cassiel 10. Jayon Michael 10. Aglo Sachiel 11. Abay Anael 11. Calerna Samael 12. Natalon Raphael 12. Salam Michael FRIDAY Hours of the day Angels of the hours Hours of the night Angels of the hours 1. Yayn Anael 1. Beron. Samael 2. Janor Raphael 2. Barol Michael 3. Nasnia Gabriel 3. Thanu Anael 4. Salla Cassiel 4. Athir Raphael 5. Sadedali Sachiel 5. Maton Gabriel 6. Thamur Samael 6. Rana Cassiel 7. Ourer Michael 7. Netos Sachiel 8. Tanic Anael 8. Tafrac Samael 9. Neron Raphael 9. Sassur Michael 10. Jayon Gabriel 10. Aglo Anael 11. Abay Cassiel 11. Calerna Raphael 12. Natalon Sachiel 12. Salam Gabriel SATURDAY Hours of the day Angels of the hours Hours of the night Angels of the hours 1. Yayn Cassiel 1. Beron. Raphael 2. Janor Sachiel 2. Barol Gabriel 3. Nasnia Samael 3. Thanu Cassiel 4. Salla Michael 4. Athir Sachiel 5. Sadedali Anael 5. Maton Samael 6. Thamur Raphael 6. Rana Michael 7. Ourer Gabriel 7. Netos Anael 8. Tanic Cassiel 8. Tafrac Raphael 9. Neron Sachiel 9. Sassur Gabriel 10. Jayon Samael 10. Aglo Cassiel 11. Abay Michael 11. Calerna Sachiel 12. Natalon Andel. 12. Salam Samael But this is to be observed by the way that the first hour of the day of every Country and in every season whatsoever is to be assigned to the Sun-rising when he first appeareth arising in the horizon and the first hour of the night is to be the thirteenth hour from the first hour of the day But of these things it is sufficiently spoken ISAGOGE An Introductory Discourse of the nature of such Spirits as are exercised in the sublunary Bounds their Original Names Offices Illusions Power Prophesies Miracles and how they may be expelled and driven away By Geo. Pictorius Villinganus Dr. in Physick In a Discourse between CASTOR and POLLUX CASTOR THe Greeks do report that Castor and Pollux have both proceeded from oâ—e egge but this I scarcely credit by reason of the difference of your mindes for thou affectest the heavens but she meditates upon the earth and slaughters Pollux And from thence perhaps was derived that argument That liberty of lying was alwayes assigned to the Greeks Castor Principally Pollux But it is not to be supposed that the Greeks are vain in all things but as many others when they speak out of a three-footed thing whereof also the Poet Ovid speaks in verse Nec fingunt omnia Graeci Castor In this Proverb I protest they are most true without any exception that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is One man to another is a Devil Pollux Wherefore believest thou this to be most true Castor Castor Truly that man to man is a devil and a ravening wolf daily events do most certainly prove if we do but note the treacheries that one man invents daily against another the robberies thefts plunderings rapes slaughters deceits adulteries and an hundred vipers of this nature the fathers persecute the son with a serpentine and poisonous biting one friend seeks to devour another neither can the guest be safe with his host Pollux I confess it is truth thou speakest but for ought I hear thou dost misunderstand the Etymologie of the word compared in this Proverb for Daemon here is not an horrible or odious name but the name of one that doth administer help or succor unto another and whom Pliny calleth a God Castor Therefore dost thou affirm the word Daemon in this Proverb to signifie any other then a cunning and malicious accuser Pollux Thou hast not shot besides the mark for that there are more Daemons then that sublunary one which thou understandest every one may easily perceive who hath not negligently read the opinions of the most excellent Plato Castor I desire therefore that thou wouldst not conceal such his writings but that I may apprehend the marrow thereof Pollux I will embrace such thy desire for truly I do delight to treat with thee concerning this subject mark therefore and give attention Plato divided the orders of Devils or Spirits into three degrees which as they are distinct in the greatness of their dignity so also they are different in the distance and holding of their places And the first order he ascribeth to those Spirits whose bodies are nourished of the most pure element of Air wrought and joyned together in a manner as it were with splendid threeds not having so much reference to the element of fire that they may be perspicuous to the fight neither do they so much participate of the earth that they may be touched or felt and they do inhabit the Coelestial Theater attending and waiting on their Prince not to be declared by any humane tongue or beyond the commands of the most wise God But the other degree is derived from those Spirits which Apuleius termeth rational animals passive in their minde and eternal in their time understanding the apostate Spirits spread abroad from the bounds and borders of the Moon unto us under the dominion of their Prince Beelzebub which before the fall of Lucifer had pure clarified bodies and now like unto the former do wander up and down after their transgression in the form of an aiery quality Castor These I do not conceive are understood in the Greek Proverb for these do hurt and are the accusers and betrayers of men But proceed Pollux The third degree of Spirits is of a divine deitie which is called by Hermes A divine miracle to man if he do not degenerate from the Kingly habit of his first form whom therefore of this kinde the Greeks and Plato have called Daemons that is God and that man may be like unto God and profitable and commodious one to another and so also the Syrian being witness we have known Plato himself to have been called Daemon because he had set forth very many things of very high matters for the good of the Commonwealth and so likewise Aristotle because he very largely disputed of sublunaries and all such things as are subject to motion and sence Homer calleth God and
is God alone who giveth them power to effect it Unto God the maker of all things are obedient all things celestial sublunary and infernal Therefore rest in this Let God be thy guide in all things which thou undertakest and all things shall attain to a happy and desired end even as the history of the whole world testifieth and daily experience sheweth There is peace to the godly there is no peace to the wicked saith the Lord. Aphor. 16. There are seven different governments of the Spirits of Olympus by whom God hath appointed the whole frame and universe of this world to be governed and their visible stars are ARATRON BETHOR PHALEG OCH HAGITH OPHIEL PHUL after the Olympick speech Every one of these hath under him a mighty Militia in the firmament ARATRON ruleth visible Provinces XLIX BETHOR XXXII PHALEG XXXV OCH XXVIII HAGITH XXI OPHIEL XIIII PHUL VII So that there are 186 Olympick Provinces in the whole Universe wherein the seven Governours do exercise their power all which are elegantly set forth in Astronomy But in this place it is to be explained in what manner these Princes and Powers may be drawn into communication Aratron appeareth in the first hour of Saturday and very truly giveth answers concerning his Provinces and Provincials So likewise do the rest appear in order in their dayes and hours Also every one of them ruleth 490 years The beginning of their simple Anomaly in the 60 year before the Nativity of Christ was the beginning of the administration of Bethor and it lasted until the year of our Lord Christ 430. To whom succeeded Phaleg until the 920 year Then began Ocb and continued until the year 1410. and thenceforth Hagith ruleth until the year 1900. Aphor. 17. Magically the Princes of the seven Governours are called simply in that time day and hour wherein they rule visibly or invisibly by their Names and Offices which God hath given unto them and by proposing their Character which they have given or confirmed The Governour Aratron hath in his power those things which he doth naturally that is after the same manner and subject as those things which in Astronomy are ascribed to the power of Saturn Those things which he doth of his own free will are 1. That he can convert any thing into a stone in a moment either animal or plant retaining the same object to the sight 2. He converteth treasures into coals and coals into treasure 3. He giveth familiars with a definite power 4. He teacheth Alchymy Magick and Physick 5. He reconcileth the subterranean spirits to men maketh hairy men 6. He causeth one to be invisible 7. The barren he maketh fruitful and giveth long life His character He hath under him 49 Kings 42 Princes 35 Presidents 28 Dukes 21 Ministers standing before him 14 familiars seven messengers he commandeth 36000 legions of spirits the number of a legion is 490. Bether governeth those things which are ascribed to Jupiter he soon cometh being called He that is dignified with his character he raiseth to very great dignities to cast open treasures he reconcileth the spirits of the Air that they give true answers they transport precious stones from place to place and they make medicines to work miraculously in their effects he giveth also the familiars of the firmament and prolongeth life to 700 years if God will His character He hath under him 42 Kings 35 Princes 28 Dukes 21 Counsellors 14 Ministers 7 Messengers 29000 legions of Spirits Phalec ruleth those things which are attributed to Mars the Prince of peace He that hath his character he raiseth to great honours in warlike affairs His character Och governeth solar things he giveth 600 years with perfect health he bestoweth great wisdom giveth the most excellent Spirits teacheth perfect Medicines he converteth all things into most pure gold and precious stones he giveth gold and a purse springing with gold He that is dignified with his Character he maketh him to be worshipped as a Deity by the Kings of the whole world The Character He hath under him 36536 Legions he administreth all things alone and all his spirits serve him by centuries Hagith governeth Venereous things He that is dignified with his Character he maketh very fair and to be adorned with all beauty He converteth copper into gold in a moment and gold into copper he giveth Spirits which do faithfully serve those to whom they are addicted His Character He hath 4000 Legions of Spirits and over every thousand he ordaineth Kings for their appointed seasons Ophiel is the governour of such things as are attributed to Mercury his Character is this His Spirits are 100000 Legions he easily giveth familiar Spirits he teacheth all Arts and he that is dignified with his Character he maketh him to be able in a moment to convert Quicksilver into the Philosophers stone Phul bath this character He changeth all metals into silver in word and deed governeth Lunary things healeth the dropsie he giveth spirits of the water who do serve men in a corporeal and visible form and maketh men to live 300 years The most general Precepts of this Secret 1. Every Governour acteth with all his Spirits either naturally to wit alwayes after the same manner or otherwise of their own free-will if God hinder them not 2. Every Governour is able to do all things which are done naturally in a long time out of matter before prepared and also to do them suddenly out of matter not before prepared As Och the Prince of Solar things prepareth gold in the mountains in a long time in a less time by the Chymical Art and Magically in a moment 3. The true and divine Magician may use all the creatures of God and offices of the Governours of the world at his own will for that the Governours of the world are obedient unto them and come when they are called and do execute their commands but God is the Author thereof as Joshua caused the Sun to stand still in heaven They send some of their Spirits to the mean Magicians which do obey them only in some determinate business but they hear not the false Magicians but expose them to the deceits of the devils and cast them into divers dangers by the command of God as the Prophet Jeremiah testifieth in his eighth Chapter concerning the Jews 4. In all the elements there are the seven Governours with their hosts who do move with the equal motion of the firmament and the inferiours do alwayes depend upon the superiours as it is taught in Philosophy 5. A man that is a true Magician is brought forth a Magician from his mothers womb others who do give themselves to this office are unhappy This is that which John the Baptist speaketh of No man can do any thing of himself except it be given him from above 6. Every Character given from a Spirit for what cause soever hath his efficacy in this business for which it is given in the time prefixed But
do lie hid the greatest influences or vertues in deed which are in stead of a miracle So also are words which being pronounced do forthwith cause creatures both visible and invisible to yeild obedience aswell creatures of this our world as of the warry aery subterranean and Olympick supercelestial and infernal and also the divine Therefore simplicity is chiefly to be studied and the knowledge of such simples is to be sought for from God otherwise by no other meanes or experience they can be found out Aphor. 37. And let all lots have their place decently Order Reason and Means are the three things which do easily render all learning aswell of the visible as invisible creatures This is the course of Order That some creatures are creatures of the light others of darkness these are subject to vanity because they run headlong inâ—o darkness and inthrall themselves in eternal punishments for their rebellion Their Kingdome is partly very beautiful in transitory and corruptible things on the one part because it cannot consist without some vertue and great gifts of God and partly most filthy and horrid to be spoken of because it aboundeth with all wickedness and sin idolatry contempt of God blasphemies against the true God and his works worshipping of devils disobedience towards Magistrates seditions homicides robberies tyranny adulteries wicked lusts rapes thefts lyes perjuries pride and a covetous desire of rule in this mixture consisteth the kingdome of darkness but the creatures of the light are filled with eternal truth and with the grace of God and are Lords of the whole world and do reign over the Lords of darkness as the members of Christ Between these and the other there is a continual war untill God shall put an end to their strife by his last judgment Aphor. 38. Therefore Magick is twofold in its first division the one is of God which he bestoweth on the creatures of light the other also is of God but it is the gift which he giveth unto the creatures of darkness and this is also two-fold the one is to a good end as when the Princes of darkness are compelled to do good unto the creatures God enforcing them the other is for an evil end when God permitteth such to punish evil persons that magically they are deceived to destruction or also he commandeth such to be cast out into destruction The second division of Magick is that it bringeth to pass some works with visible instruments through visible things and it effecteth other works with invisible instruments by invisible things and it acteth other things aswel with mixed means as instruments and effects The third division is There are some things which are brought to pass by invocation of God alone this is partly Prophetical and Philosophical and partly as it were Theophrastical Other things there are which by reason of the ignorance of the true God are done with the Princes of Spirits that his desires may be fulfilled such is the work of the Mercurialists The fourth division is That some exercise their Magick with the good Angels in stead of God as it were descending down from the most high God such was the Magick of Baalim Another Magick is that which exerciseth their actions with the chief of the evil Spirits such were they who wrought by the minor Gods of the heathens The fifth division is That some do act with Spirits openly and face to face which is given to few others do work by dreams and other signes which the ancients took from their auguries and sacrifices The sixth division is That some work by immortal creatures others by mortal creatures as Nymphs Satyrs and such like inhabitants of other elements Pigmies c. The seventh division is That the Spirits do serve some of their own accord without art others they will scarce attend being called by art Among these species of Magick that is the most excellent of all which dependeth upon God alone The second Them whom the Spirits do serve faithfully of their own accord The third is that which is the property of Christians which dependeth on the power of Christ which he hath in heaven and earth Aphor. 39. There is a seven-fold preparation to learn the Magick Art The first is to meditate day and night how to attain to the true knowledge of God both by his word revealed from the foundation of the world as also by the seal of the creation and of the creatures and by the wonderful effects which the visible and invisible creatures of God do shew forth Secondly it is requisite that a man descend down into himself and chiefly study to know himself what mortal part he hath in him and what immortal and what part is proper to himself and what diverse Thirdly That he learn by the immortal part of himself to worship love and fear the eternal God and to adore him in Spirit and Truth and with his mortal part to do those things which he knoweth to be acceptable to God and profitable to his neighbours These are the three first and chiefest precepts of Magick wherewith let every one prepare himself that covets to obtain true Magick or divine wisdome that he may be accounted worthy thereof and one to whom the Angelical creatures willingly do service not occultly onely but also manifestly and as it were face to face Fourthly Whereas every man is vigilant to see to what kinde of life he shall be called from his mothers womb that every one may know whether he be born to Magick and to what species thereof which every one may perceive easily that readeth these things and by experience may have success therein for such things and such gifts are not given but onely to the low and humble In the fifth place we are to take care that we understand when the Spirits are assisting us in undertaking the greatest business and he that understands this it is manifest that he shall be made a Magician of the ordination of God that is such a person who useth the ministery of the Spirits to bring excellent things to pass Here as for the most part they sin either through negligence ignorance or contempt or by too much superstition they offend also by ingratitude towards God whereby many famous men have afterwards drawn upon themselves destruction they sin also by rashness and obstinacy and also when they do not use their gifts for that honour of God which is required and do prefer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sixthly The Magician had need of faith and taciturnity especially that he disclose no secret which the Spirit hath forbid him as he commanded Daniel to seal some things that is not to declare them in publick so as it was not lawfull for Paul to speak openly of all things which he saw in a vision No man will believe how much is contained in this one precept Seventhly In him that would be a Magician there is required the greatest justice that he undertake nothing that is