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

and deeds and when the like rejoiceth in his like there are none more happy than such because the holy Angels are conversant about such and possess the custody of them on the contrary men that are unconstant are lighter than nothing and rotten leaves We chuse the 46 Aphorism from these Even as every one governeth himself so he allureth unto himself spirits of his nature and condition but one very truly adviseth that no man should carry himself beyond his own calling lest that he draw unto himself some malignant Spirit from the uttermost parts of the earth by whom either he shall be infatuated and deceived or brought to final destruction This precept appeareth most plainly for Midas when he would convert all things into gold drew up such a Spirit unto himself which was able to perform this and being deceived by him he had been brought to death by famine if his foolishness had not been corrected by the mercy of God The same thing happened to a certain woman about Franckford at Odera in our times who would scrape together and devour money of any thing Would that men would diligently weigh this precept and not account the histories of Midas and the like for fables they would be much more diligent in moderating their thoughts and affections neither would they be so perpetually vexed with the spirits of the golden mountains of Utopia Therefore we ought most diligently to observe that such presumption should be cast out of the mind by the word while they are new neither let them have any habit in the Idle mind that is empty of the divine word Aphor. 47. He that is faithfully conversant in his vocation shall have also the spirits constant companions of his desires who will successively supply him in all things But if he have any knowledge in Magick they will not be unwilling to shew him familiarly to converse with him and to serve him in those several ministeries unto which they are addicted the good Spirits in good things unto salvation the evil Spirits in every evil thing to destruction Examples are not wanting in the histories of the whole world and do daily happen in the world Theodosius before the victory of Arbogastus is an example of the good Brute before he was slain was an example of the evil Spirits when he was persecuted of the Spirit of Caesar and exposed to punishment that he slew himself who had slain his own Father and the Father of his country Aphor. 48. All Magick is a revelation of Spirits of that kind of which sort the Magick is so that the nine Muses are called in Hesiod the ninth Magick as he manifestly testifies of himself in Theogony In Homer the genius of Ulysses in Psigiogagia Hermes the Spirits of the more sublime parts of the mind God revealed himself to Moses in the bush The three wise men who came to seek Christ at Jerusalem the Angel of the Lord was their leader The Angels of the Lord directed Daniel Therefore there is nothing whereof any one may glory For it is not unto him that willeth nor unto him that runneth but to whom God will have mercy or of some other spiritual fate From hence springeth all Magick and thither again it will revolve whether it be good or evil In this manner Tages the first teacher of the Magick of the Romans gushed out of the earth Diana of the Ephesians shewed her worship as if it had been sent from heaven So also Apollo and all the Religon of the Heathens is taken from the same Spirits neither are the opinions of the Sadduces human inventions Aphor. 49. The conclusion therefore of this Isagoge is the same which we have already spoken of That even sa their is one God from whence is all good and one sin to wit disobedience against the will of the commanding God from whence comes all evil so that the fear of God is the begining of all wisdom and the profit of all Magick for obedience to the wi●l of God followeth the fear of God and after this do follow the presence of God and of the holy Spirit and the ministery of the holy Angels and all good things out of the inexhaustable treasures of God But unprofitable and damnable Magick ariseth from this where we lose the fear of God out of our hearts and suffer sin to reign in us there the Prince of this world the God of this world begineth and setteth up his kingdom instead of holy things in such as he findeth profitable for his kingdom there even as the spider taketh the fly which falleth into his web so Satan spreadeth abroad his nets taketh men with the snares of covetousness until he sucketh him and draweth him to eternal fire these he cherisheth and advanceth on high that their fall may be the greater Courteous Reader apply thy eyes and mind to the sacred and profane Histories and to those things which thou seest daily to be done in the world and thou shalt find all things full of Magick according to a two-fold Science good and evil which that they may be the better discerned we will put here their division and subdivision for the conclusion of these Isagoges wherein every one may contemplate what is to be followed and which to be avoided and how far it is to be laboured for by every one to a competent end of life and living Sciences Good Theosophy Knowledge of the Word of God and ruling ones life according to the word of God Knowledge of the government of God by Angels which the Scripture calleth watchmen and to understand the mystery of Angels Anthrosophy given to man Knowledge of natural things Wisdom in human Things Evil Cacosophy Contempt of word of God and to live after the will of the devil Ignorance of the government of God by Angels To contemn the custody of the Angels and that their companions are of the devil Idolatry Atheism Cacodaemony The knowledge of poisons in nature and to use them Wisdom in all evil arts to the destruction of mankind and to use them in contempt of God and for the loss and destruction of men FINIS An INDEX of all the principal Matters contained in this BOOK OF Geomancy Page 5 Figures of greater and l●sser Fortune Page 7 The four Matres Page 11 The Secondary Matres Page 12 Theme of Geomancy Page 13 The Twelve Houses Page 16 The first House Page ibid. Fortuna Major Page 18 Minor Page 20 Via in the third Asterism after Page ibid. Populus in the next Asterism before Page 21 Acquisitio Page 23 Letitia Page 25 Puella Page 27 Amissio Page 29 Conjunctio Page 30 Albus Page 32 Puer Page 34 Rubeus Page 36 Carcer Page 38 Tristitia Page 40 Magical Ceremonies the 4th Asterism after Page 40 Celestial Characters Page 46 Characters of good Spirits Page 48 Characters of evil Spirits Page 49 Shapes familiar to the Spirits of Saturn Jupiter and Mars Page 52 Shapes familiar to the Spirits of the Sun and V●nus Page 53 Th● f●miliar forms of the Spirits of Mercury and the Moon Page 54 Observations for the Operator before he begins to work from Page 55 to 92 Heptameron or Magical Elements Page 93 De●cription of the Circle Page 94 Names o● the hours and the Angels ruling them Page 96 Names of the Times Page 97 Benediction of the Circle Page 98 Garment and Pentacle Page 99 Manner of Working Page 100 Exorcism of the Spirits of the Air. Page 105 A Prayer to be said in the Circle Page 108 Visions and Apparitions Page 112 Figure of the Circle Page 115 Consideration of the Lords day Page 116 Conjuration of the Lord's day Page 117 Consideration of Monday Page 119 Conjuration of Monday Page 120 Consideration of Tuesday Page 121 Conjuration of Tuesday Page 122 Consideration of Wednesday 1st Ast. after Page 122 Conjuration of Wednesday 2d Aster after Page ibid. Consideration of Thursday Page 123 Conjuration of Thu●sday Page 125 Consideration of Friday Page 126 Conjuration of Friday Page 127 Consideration of Saturday Page 128 Conjuration of Saturday Page 130 Tables of the Angels of the Hours according to the Course of the Days Sunday and Monday the 1st Asterism after Page 130 Tuesday and Wedn●sday the 2d after Page ibid. Thursday and Friday the 3d. after Page ibid. Saturday the 4th Asterism after Page ibid. Discourse between Castor and Pollux Page 131 Astronomical Geomancy Page 185 The Position of the Twelve Signs Page 187 Questions of the First House Page 188 of the Second House Page 192 of the Third House Page 193 of the Fourth House Page 194 of the Fifth House Page 195 of the Sixth House Page 199 of the Seventh House Page 201 Questions of the Eighth House Page 210 of the Ninth House Page 211 of the Tenth Eleventh House Page 213 of the Twelfth House Page 214 Arbatel of Magick containing 7 Septinaries Page 215 The First Septinary Page 217 The Second Septin●ry Page 220 The Third Septina●y Page 226 The Fourth Septin●●y Page 241 The Fifth S●●tin●r● Page 246 The Sixth S●pt●n●●● Page 250 The Seventh Septinary Page 259 FINIS * Pliny lib. 30 Nat. Hist. * Ac●ipe gl●dium san●tum 〈◊〉 a Deo in quo 〈◊〉 adv●r●●r●●●●opuli m●● I●rael § Ego primu● 〈◊〉 v●vus su● mortuus ●●c s●o v●v●n● in s●●ula se●ulorum habe● 〈◊〉 mortis inferni * 〈…〉 | Super aspidem basiliscum ambulabis c. * Sanctum sanctorum † Qui habet duas tunicas c. ‡ Accippe v●bus gladios bis ac●u●os § Liber S●iritum * Hexagonus | Pentagonus * Psalm 119. * A Character with five Corners

those things which do appertain to this rite of invocation the first is that a place be chosen clean pure close quiet free from all manner of noise and not subject to any strangers sight This place must first be exorcised and consecrated and let there be a table or altar placed therein covered with clean white linen and set towards the east and on each side thereof let there be set two consecrated wax-lights burning the flame whereof ought not to go out all these days In the middle of the altar let there be placed lamens or the holy paper which we have before described covered with fine linen which is not to be opened until the end of these days of the consecration You shall also have in readiness a precious perfume and pure anointing oil and let them be both kept consecrated There must also a Censer be set on the head of the altar wherein you shall kindle the holy fire and make a perfume every day that you shall pray You shall also have a long garment of white linen close before and behi●d which ma● cover the whole body and the ●eet and girt about you with a girdle You shall als● have a veil made of pure clean linen and in t●e fore-part thereof let there be fixed golden or gilded Lamens with the inscription of the name Tetragrammaton all which things are to to be sanctified and consecrated in order But you must not enter into the holy place unless it be first washed and arayed with a holy garment and then you shall enter into it with your fee● naked And when you enter therein you shall sprinkle it with holy water then you shall make a perfume upon the altar and afterwards with bended knees pray before the altar as we have directed But in the end of these days on the last day you shall fast more strictly and fasting on the day following at the rising of the Sun you may enter into the holy place using the ceremonies before spoken of first by sprinkling yourself then with making a perfume yo shall sign yourself with holy oil in the forehead and anoint your eyes using prayer in all these consecrations Then you shall open the holy lamen and pray before the altar upon your knees as abovesaid and then an invocation being made to the Angels they will appear unto you which you desire which you shall entertain with a benign and chast communication and license them to depart Now the Lamen which is to be used to invoke any good spirit you shall make after this manner either in metal conformable or in new wax mixt with spices and colours coformable or it may be made with clean paper with convenient colours and the outward form or figure thereof may be square circular or triangular or of the like sort according to the rule of the numbers in which there must be written the divine names as well the general names as the special And in the centre of the Lamen let there be drawn a character of fix corners in the middle whereof let there be written the name and character of the star or of the spirit his governor to whom the good spirit that is to be called is subject And about this character let there be placed so many characters of five corners as the spirits we would call together at once And if we shall call only one spirit nevertheless there shall be made four Pentagones wherein the name of the spirit or spirits with their characters is to be written· Now this table ought to be composed when the Moon is increasing on those days and hours which then agree to the spirit And if we take a fortunate star herewith it will be the better Which table being made in this manner it is to be consecrated according to the rules a●o●● delivered And this is the way of m●ki●g ●he general table serving for the invoca●ing of all good spirits whatsoever Nevertheless we ●ay m●ke special tables congruent to every spir●t by the rule which we have above spoken of concerning holy pentacles And now we will declare unto you another rite more easy to perform this thing that is to say let the man that is to receive and Oracle from the good spirits be chast pure and confess'd Then a place being prepared pure and clean and covered every where with white linen on the Lords day in the new of the Moon let him enter into that place cloathed with clean white garments and let him exorci●e the place and bless it and make a Circle therein with a sanctified cole and let there be written in the uttermost part of the Circle the names of the Angels and and in the inner part thereof let there be written the mighty names of God and let him place within the Circle at the four angles of the World the Censers for the perfumes Then let him enter the place fasting and washed and let him begin to pray towards the east this whole Psalm Beati immaculati in via c. Blessed are the undefiled in the way c. by perfuming and in the end depricating the Angels by the said divine names that they will deign to discover reveal that which he desireth and that let him do six days continuing washed and fasting And on the seventh day which is the Sabbath let him being washed and fasting enter the Circle and perfume it and anoint himself with holy anointing oil by anointing his forehead and upon both his eyes and in the palms of his hands and upon his feet Then upon his knees let him say the Psalm aforesaid with divine and Angelical names Which being said let him arise let him begin to walk about in a Circle within the said Circle from the east to the west until he is wearied with a dizziness of his brain let him fall ●own in the Circle and there he may rest and forthwith he shall be wrapt up in an extasy and a spirit will appear unto him which will inform him of all things We must observe also that in the Circle there ought to be four holy candles burning at the four parts of the world which ought not to want light for the space of a whole week And the manner of fasting must be such that he abstain from all things having a life of sence and from those which do proceed from them and let him only drink pure running water neither let him take any food till the going down of the sun And let the perfume and the holy anointing oil be made as is set forth in Exodus and the other holy books of the Bible It is also to be observed that always as often as he enters into the Circle he hath upon his forehead a golden Lamen upon which there must be written the name Tetragrammaton as we have before spoken But natural things and their commixtures do also belong unto us and are conducing to receive Oracles from any spirit by a dream

which are either perfumes unctions and meats or drinks which you may understand in our first book of Occult Philosophy But he that is willing always and readily to receive the oracles of a dream let him make unto himself a ring of the Sun or of Saturn for this purpose There is also an image to be made of excellent efficacy and power to work this effect which being put under his head when he goeth to sleep doth effectually give true dreams of what thing soever the mind hath before determined or consulted on The table of numbers do likewise confer to receive an oracle being duely formed under their own Constellations And these thou mayest know in the third book of Occult Philosophy Holy tables and papers do also serve to this effect being specially composed and consecrated such as is the Almudel of Solomon and the table of the revolutions of the name Tetragrammaton And those things which are of this kind and written unto these things out divers figures numbers holy pictures with the inscriptions of the holy names of God and of Angels the composition whereof is taken out of divers places of the holy Scriptures Psalms and versicles and other certain promises of the divine revelations and prophecies To the same effect do conduce holy prayers imprecations as well unto God as to the holy Angels and heros the imprecations of which prayers are to be composed as we have before shewn according to some religious similitude of miracles graces and the like making mention of those things which we intend to do as out of the old Testament of the dream of Jacob Joseph Pharaoh Daniel and Nebuchadnezzer if out of the new Testament of the dream of Joseph the husband of the virgin Mary of the dream of the three wisemen of John the Evangelist sleeping upon the breast of our Lord and whatsoever of the like kind can be found in religion miracles and revelations as the revelation of the cross to Helen the revelations of Constantine and Charles the great the revelations of Bridget Cyril Methodius Mechtild Joachim Merhir and such like According to which let the deprecations be composed if when he goeth to sleep it be with a firm intention and the rest well disposing themselves let them pray devoutly and without doubt they will afford a powerful effect Now he that knoweth how to compose those things which we have now spoken of he shall receive the most true oracles of dreams And this he shall do observe those things which in the second book of Occult Philosophy are directed concerning this thing He that is desirous therefore to receive an oracle let him abstain from supper and from drink and be otherwise well disposed his brain being free from turbulent vapours let him also have his bed-chamber fair and clean exorcised and consecrated if he will then let him perfume the same with some convenient fumigation and let him anoint his temples with some unguent efficatious hereunto and put a ring upon his finger of the things above spoken of let him take either some image or holy table or holy paper and place the same under his head then having made a devout prayer let him go unto his bed and meditating upon that thing which he desireth to know let him so sleep for so shall he receive a most certain and undoubted oracle by a dream when the Moon goeth through th●t sign which was in the ninth house of his nativity and also when she goeth through the sign of the ninth house of the revolution of his nativity and when she is in the ninth sign from the sign of perfection And this is the way and means whereby we may obtain all sciences and arts whatsoever suddenly and perfectly with a true illumination of our understanding although all inferior familiar spirits whatsoever do conduce to this effect and sometimes also evil spirits sensibly informing us intrinsically or extrinsically But if we would call any evil spirit to the circle it first behoveth us to consider and to know his nature to which of the planets it agreeth and what offices are distributed to him from the Planet and being known let there be sought out a place fit and proper for his invocation according to the nature of the Planet and the quality of the offices of the said spirit as near as the same may be done as if their power be over the Sea Rivers or Floods then let the the place be chosen in the shore and so of the rest Then let there be chosen a convenient time both for the quality of the air serene clear quiet and fitting for the spirits to assume bodies as also of the quality and nature of the planet and of the spirit as to wit on his day or the time wherein he ruleth he may be fortunate or unfortunate sometimes of the day and sometimes of the night as the stars and spirits do require These things being considered let there be a circle framed in the place elected as well for the defence of the invocant as for the confirmation of the spirit And in the circle itself there are to be written the divine general names and those things which do yield defence unto us and with them those divine names which do rule this planet and the offices of the spirit himself there shall also be written therein the names of the good spirits which do bear rule and are able to bind and constrain that spirit which we intend to call And if we will any more fortify and strengthen our circle we may add characters and pentacles agreeing to the work then also if we will we may either within or without the circle frame an angular figure with the inscription of such convenient numbers as are congruent amongst themselves to our work which are also to be known according to the manner of numbers and figures of which in the second book of occult philosophy it is sufficiently spoken Furthermore he is to be provided of lights perfumes unguents and medicines compounded according to the nature of the planet and spirit which do partly agree with the spirit by reason of their natural and coelestial virtue and partly are exhibited to the spirit for religious and superstitious worship Then he must be furnished with holy and consecrated things necessary as well for the defence of the invocant and his fellows as also serving for bonds to bind and constrain the spirits such as are either holy papers lamens pictures pentacles swords scepters garments of convenient matter and colour and things of the like sort Then when all these things are provided and the Master and his fellows being in the circle in the first place let him consecrate the circle and all those things which he useth which being performed with a conenient gesture and countenance let him begin to pray with a loud voice after this manner First let him make an oration unto God and then let him intreat the good spirits and if

he will read any prayers psalms or gospels for his defence they ought to take the first place After these prayers and orations are said then let him begin to invoeate the spirit which he desireth with a gentle and loving Inchantment to all the coasts of the world with the commemoration of of his own authority and power And then let him rest a little looking about him to see if any spirit do appear which if he delay then let him repeat his invocation as abovesaid until he hath done it three times and if the spirit be pertinacious obstinate and will not appear then let him begin to conjure him with divine power so also that the conjurations and all his commemorations do agree with the nature and offices of the spirit himself and reiterate the same three times from stronger to stronger using objurgations contumelies cursings and punishments and suspension from his office and power and the like And after all the courses are finished then cease a little and if any spirit shall appear let the invocant turn himself towards the spirit and courteously receive him earnestly intreating him let him require his name and then proceeding further let him ask him ●hatsoever he will and if in any thing the spirit shall shew himself obstinate or lying let him be bound by convenient conjurations and if you doubt of any lye make without the circle with the consecrated sword the figure of a triangle or Pentagone and compel the spirit to enter into it and if thou receivest any promise which thou wouldest have to be confirmed with an oath let him stretch the sword out of the circle and swear the spirit by laying his hand upon the sword Then having obt●ined of the spirit that which you desire or are otherwise contented license him to depart with courteous words giving command unto him that he do no hurt and if he will not depart compel him by powerful conjurations and if need require expel him by exorcisms and by making contrary fumigations And when he is departed go not out of the circle but make a stay making prayer and giving of thanks unto God and the good Angels and also praying for your defence and conservation and then all those things being orderly performed you may depart But if your hopes are frustrated and no spirit will appear yet for this do not despair but leaving the circle return again at other times doing as before And if you shall judge that you have erred in any thing then you shall amend by adding or demishing for the constancy of reiteration doth often increase your authority and power and striketh terror into the spirits and humbleth them to obey And therefore some use to make a gate in the circle whereby they go in and out which they open and shut as they please and fortify it with holy names and pentacles This also we are to take notice of that when no spirits will appear but the Master being wearied hath determined to cease and give over let him not therefore depart without licensing the spirits for they that do negl●ct this are very greatly in danger except they are fortified with some sublime defence Oftentimes also the spirits do come although they appear not visible for to cause terror to him that calls them either in the thing which he useth or in the operation it self But this kind of licensing is not given simply but by a kind of dispensation with suspension until in the following terms they shall render themselves obedient Also without a Circle these spirits may be called to appear according to the way which is above delivered about the consecration of a book But when we intend to execute any effect by evil spirits where an apparition is not needful then that is to be done by making and forming that which is to be unto us an instrument or subject of the experiment itself as whether it be an image or a ring or a writing or any character candle or sacrifice or any thing of the like sort then the name of the spirit is to be wirtten therein with his character according to the exigency of the experiment either by writing it with some blood or otherwise using a perfume agreeable to the spirit Oftentimes also making prayer and orations to God and the good Angels before we invocate the evil spirit conjuring him by the divine power There is another kind of spirits which we have spoken of in our third book of occult philosophy not so hurtful and nearest to men so also that they are affected with human passions and do joy in the conversation of men and freely do inhabit with them and others do dwell in the woods and Desarts and others delight in the company of divers domestics animals and wild beasts and othersome do inhabit about fountains and meadows Whosoever therefore would call up these kind of spirits in the place where they abide it ought to be done with odoriferous perfumes and with sweet sounds and instruments of music specially composed for the business with using of songs inchantments and pleasant verses with praises and promises But those that are obstinate to yield to these things are to be compelled with threatnings comminations cursings delusions contumelies and especially by threatning them to expel them from those places where they are conversant Further if need be thou mayest betake thee to use Exorcisms but the chiefest thing that ought to be observed is constancy of mind and boldness free and alienated form fear Lastly when you would invocate these kind of spirits you ought to prepare a table in the place of invocation covered with clean linen whereupon you shall set new bread and running water or milk in new earthen vessels and new knives And you shall make a fire whereupon a perfume shall be made But let the invocant go unto the head of the table and round about it let there be seats placed for the spirits as you please and the spirits being called you shall invite them to drink and eat But if perchance you shall ●ear any evil spirit then draw a circle about it and let that part of the table at which the invocant sits be within the circle and the rest of the table without the circle In our third ●ook of Occult Philosophy we have taught how and by what means the soul is joined to the body and what happeneh to the soul after death Thou mayest know further that those souls do still love their relinquished bodies after death as it were a certain affin●ty alluring them such as are the souls of noxious men which have violently relinquished their bodies and souls wanting a due burial which do still wander in a liquid and turbulent spirits about their dead carcasses for these souls by the known means by which heretofore they were conjoined to their bodies by the like vapours liquors and favours are easily drawn unto them From hence it is that the souls of the dead are