newer family which may be illustrious and do great things 3. The third is to excel in military affairs and happily to atchieve to great things and to be an head of the head of Kings and Princes 4. To be a good house-keeper both in the Country and City 5. The fifth is to be an industrious and fortunate Merchant 6. To be a Philosopher Mathematician and Physitian according to Aristotle Plato Ptolomy Euclides Hippocrates and Galen 7. To be a Divine according to the Bible and Schooles which all writers of divinity both old and new have taught Aphor. 25. We have already declared what a secret is the kindes and species thereof it remaineth now to shew how we may attain to know those things which we desire The true and onely way to all secrets is to have recourse unto God the Author of all good and as Christ teacheth In the first place seek ye the kingdom of God and his righteousness and all these things shall be added unto you 2 Also see that your hearts be not burthened with surfeting and drunkenness and the cares of this life 3. Also commit your cares unto the Lord and he will do it 4. Also I the Lord thy God do teach thee what things are profitable for thee and do guide thee in the way wherein thou walkest 5. And I will give thee understanding and will teach thee in the way wherein thou shalt go and I will guide thee with my eye 6. Also if you which are evil know how to give good things to your children how much more shall your Father which is in heaven give his holy Spirit to them that ask him If you will do the will of my Father which is in heaven ye are truely my disciples and we will come unto you and make our abode with you If you draw these seven places of Scripture from the letter unto the Spirit or into action thou canst not erre but shalt attain to the desired bound thou shalt not erre from the mark and God himself by his holy Spirit will teach thee true and profitable things he will give also his ministring Angels unto thee to be thy companions helpers and teachers of all the secrets of the world and he will command every creature to be obedient unto thee so that cheerfully rejoycing thou maist say with the Apostles That the Spirits are obedient unto thee so that at length thou shalt be certain of the greatest thing of all That thy name is written in Heaven Aphor. 26. There is another way which is more common that secrets may be revealed unto thee also when thou art unwitting thereof either by God or by Spirits which have secrets in their power or by dreams or by strong imaginations and impressions or by the constellation of a nativity by celestial knowledge After this manner are made heroick men such as there are very many and all learned men in the world Plato Aristotle Hippocrates Galen Euclide Archimedes Hermes Trismegistus the father of secrets with Theophrastus Paracelsus all which men had in themselves all the vertues of secrets Hitherto also are referred Homer Hesiod Orpheus Pythagoras but these had not such gifts of secrets as the former To this are referred the Nymphes and sons of Melusina and Gods of the Gentiles Achilles Aeneas Hercules also Cyrus Alexander the great Julius Caesar Lucullus Sylla Marius It is a Canon That every one know his own Angel and that he obey him according to the Word of God and let him beware of the snares of the evil Angel lest he be involved in the calamities of Brute and Marcus Antonius To this refer the book of Jovianus Pontanus of Fortune and his Eutiches The third way is diligent and hard labor without which no great thing can be obtained from the divine Deity worthy admiration as it is said Tu nihil invita dices faciésve Minerva Nothing canst thou do or say against Minerva's will We do detest all evil Magicians who make themselves associates with the devils with their unlawful superstitions and do obtain and effect some things which God permitteth to be done instead of the punishment of the devils So also they do other evil acts the devil being the author as the Scriptures testifie of Judas To these are referred all idolaters of old and of our age and abusers of Fortune such as the heathens are full of And to these do appertain all Charontick evocation of Spirits as the work of Saul with the woman and Lucanus prophesie of the deceased souldier concerning the event of the Pharsalian war and the like Aphor. 27. Make a Circle with a center A which is B. C. D. E. At the East let there be B. C. a square At the North C. D. At the west D. E. And at the South E. D. Divide the several quadrants into seven parts that there may be in the whole 28 parts and let them be again divided into four parts that there may be 112 parts of the Circle and so many are the true secrets to be revealed And this Circle in this maner divided is the seal of the secrets of the world which they draw from the onely center A that is from the invisible God unto the whole creature The Prince of the Oriental secrets is resident in the middle and hath three Nobles on either side every one whereof hath four under him and the Prince himself hath four appertaining unto him And in this manner the other princes and nobles have their quadrants of secrets with their four secrets But the Oriental secret is the study of all wisdome The West of strength The South of tillage The North of more rigid life So that the Eastern secrets are commended to be the best the Meridian to be mean and the East and North to be lesser The use of this seal of secrets is that thereby thou maist know whence the Spirits or Angels are produced which may teach the secrets delivered unto them from God But they have names taken from their offices and powers according to the gift which God hath severally distributed to every one of them One hath the power of the sword another of the pestilence and another of inflicting famine upon the people as it is ordained by God Some are destroyers of Cities as those two were who were sent to overthrow Sodom and Gomorrha and the places adjacent examples whereof the holy Scripture witnesseth Some are the watch-men over Kingdoms others the keepers of private persons and from thence any one may easily form their names in his own language so that he which will may ask a physical Angel mathematical or philosophical or an Angel of civil wisdom or of supernatural or natural wisdome or for any thing whatsoever and let him ask seriously with a great desire of his mind and with faith and constancy and without doubt that which he asketh he shall receive from the Father and God of all Spirits This faith surmounteth all seals and bringeth them
ungodly wicked or unjust nor to let it once come in his minde and so he shall be divinely defended from all evil Aphor. 40. When the Magician determineth with himself to do any incorporeal thing either with any exteriour or interiour sense then let him govern himself according to these seven subsequent laws to accomplish his Magical end The first Law is this That he know that such a Spirit is ordained unto him from God and let him meditate that God is the beholder of all his thoughts and actions therefore let him direct all the course of his life according to the rule prescribed in the word of God Secondly Alwaies pray with David Take not thy holy Spirit from me and strengthen me with thy free Spirit and lead us not into temptation but deliver us from evil I beseech thee O heavenly Father do not give power unto any lying Spirit as thou didst over Ahab that he perished but keep me in thy truth Amen Thirdly Let him accustome himself to try the Spirits as the Scripture admonisheth for grapes cannot be gathered of thorns let us try all things and hold fast that which is good and laudable that we may avoid every thing that is repugnant to the divine power The fourth is To be remote and clear from all manner of superstition for this is superstition to attribute divinity in this place to things wherein there is nothing at all divine or to chuse or frame to our selves to worship God with some kinde of worship which he hath not commanded such are the Magical ceremonies of Satan whereby he impudently offereth himself to be worshipped as God The fifth thing to be eschewed is all worship of Idols which bindeth any divine power to idols or other things of their own proper motion where they are not placed by the Creator or by the order of Nature which things many false and wicked Magicians faign Sixthly All the deceitful imitations and affections of the devil are also to be avoided whereby he imitateth the power of the creation and of the Creator that he may so produce things with a word that they may not be what they are Which belongeth onely to the omnipotency of God and is not communicable to the creature Seventhly Let us cleave fast to the gifts of God and of his holy Spirit that we may know them and diligently embrace them with our whole heart and all our strength Aphor. 41. We come now to the nine last Aphorismes of this whole Tome wherewith we will the divine mercy assisting us conclude this whole Magical Isagoge Therefore in the first place it is to be observed what we understand by Magician in this work Him then we count to be a Magician to whom by the grace of God the spiritual essences do serve to manifest the knowledge of the whole universe and of the secrets of Nature contained therein whether they are visible or invisible This description of a Magician plainly appeareth and is universal An evil Magician is he whom by the divine permission the evil Spirits do serve to his temporal and eternal destruction and perdition to deceive men and draw them away from God such was Simon Magus of whom mention is made in the Acts of the Apostles and in Clemens whom St. Peter commanded to be thrown down upon the earth when as he had commanded himself as it were a God to be raised up into the air by the unclean Spirits Unto this order are also to be referred all those who are noted in the two Tables of the Law and are set forth with their evil deeds The subdivisions and species of both kindes of Magick we will note in the Tomes following In this place it shall suffice that we distinguish the Sciences which is good and which is evil Whereas man sought to obtain them both at first to his own ruine and destruction as Moses and Hermes do demonstrate Aphor. 42. Secondly we are to know That a Magician is a person predestinated to this work from his mothers wombe neither let him assume any such great things to himself unless he be called divinely by grace hereunto for some good end to a bad end is that the Scripture might be fulfilled It must be that offences will come but wo be to that man through whom they come Therefore as we have before oftentimes admonished With fear and trembling we must live in this world Notwithstanding I will not deny but that some men may with study and diligence obtain some species of both kindes of Magick if it may be admitted But he shall never aspire to the highest kindes thereof yet if he covet to assail them he shall doubtless offend both in soul and body Such are they who by the operations of false Magicians are sometimes carried to Mount Horeb or in some wilderness or desarts or they are maimed in some member or are simply torn in pieces or are deprived of their understanding even as many such things happen by the use thereof where men are forsaken by God and delivered to the power of Satan The seventh Septenary Aphor. 43. The Lord liveth and the works of God do live in him by his appointment whereby he willeth them to be for he will have them to use their liberty in obedience to his commands or disobedience thereof To the obedient he hath proposed their rewards to the disobedient he hath propounded their deserved punishment Therefore these Spirits of their free-will through their pride and contempt of the Son of God have revolted from God their Creator and are reserved unto the day of wrath and there is left in them a very great power in the creation but notwithstanding it is limited and they are confined to their bounds with the bridle of God Therefore the Magician of God which signifies a wise man of God or one informed of God is led forth by the hand of God unto all everlasting good both mean things and also the chiefest corporal things Great is the power of Satan by reason of the great sins of men Therefore also the Magicians of Satan do perform great things and greater then any man would believe although they do subsist in their own limits nevertheless they are above all humane apprehension as to the corporal and transitory things of this life which many ancient Histories and daily Examples do testifie Both kindes of Magick are different one from the other in their ends the one leadeth to eternal good and useth temporal things with thanksgiving the other is a little sollicitous about eternal things but wholly exerciseth himself about corporal things that he may freely enjoy all his lusts and delights in contempt of God and his anger Aphor. 44. The passage from the common life of man unto a Magical life is no other but a sleep from that life and an awaking to this life for those things which happen to ignorant and unwise men in their common life the same things happen to the willing and knowing
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
Porphyrius in Eusebius in his fourth book of Evangelical Preparations teacheth That some of these are good Spirits and some bad but I have counted them to be all evil Pollux Pollux Then it seemeth that thou art not seduced with the assertions either of Porphyrius or Apuleus or Proclus or of some other Plantonicks which are mentioned in St. Augustines book of The City of God 1 2 and 3 Chapters who also do affirm that there are some of these Spirits good for Eusebius in the said book and 6 Chapter and St. Augustine concerning the same in his book of The City of God the 9 Chapter and the 8 with very great and strong Arguments do convince the Platonicks that none of these Daemons are good but all evil and that we do also approve of from their names which are everywhere set forth in holy Scripture for the Devil is called Diabolus that is flowing downwards that he which swelling with pride determined to reign in high places fell flowing downwards to the lowest parts like the torrent of a violent stream as Cassiodorus writeth And he is called Sathan that is an adversary who as St. Jerome testifieth by reason of the corruption of his own malice he continually resisteth and is an adversary against God who is the chiefest good He is called Behemoth in the 40 Chapter of Job which signifieth an Ox for even as an Ox desireth bay so he with the teeth of his suggestions coveteth to destroy the upright lives of spiritual men And Leviathan in the same place which signifies an addition because the Devil alwayes endeavours to adde evil to evil and punishment to punishment He is also called in Revelation 15 Apollyon signifying a rooter out for he rooteth out the vertues which God planteth in the Soul He is called a Serpent in the 12 of the Revelation by reason of his virulency A Lion in the 1 Epist Peter and the last Chapter which roareth about seeking whom he may devour He is called a cunning Workman Isa 55. because by his malice the vessels that are elected and approved He is called Isa 34. Onocentaurus Erynus Pilosus Syren Lamia Vlula Struthio And by David in the 90 Psal an Aspe Basiliske and Dragon In the Gospel Mammon the Prince of this world and Ruler of darkness Castor Why therefore have the Divines declared That the Almighty hath given two kindes of Spirits unto men the one good the keeper and preserver of their lives the other evil resisting the good if they are all evil Pollux The holy Doctors do understand by the good Spirit a good Angel such as we read Raphael was to Tobias who bound the evil Spirit Asmodeus in the wilderness of the furthest parts of Egypt that he might be the more safe Castor It had been more safe for every man to have been without the evil Spirits what therefore was the will of the heavenly Father concerning them Pollux That by the assistance of the good Spirits we might couragiously wage continual war against the evil Spirits but being clothed with the harness of righteousness like valiant souldiers we may gird our loyns with truth and with the sheild of faith resist and fight against all his darts Castor If we condescend unto this warfare of Spirits it seemeth good to inquire whether the Devils have power of doing hurt granted unto them by God or whether of themselves they can hurt as much as they please Pollux If the last were true who could compare the end of their hurting but it is very manifest that their authority from on high is of so great existency that John the Evangelist doubteth not to name the Devils the Princes of the earth Castor In what manner therefore do they hurt Pollux Although they be most mighty and powerful Spirits yet they can do no hurt unless it be by permission or as Damascenus saith By dispensation And Chrysostom saith They have a limited power for truly without the will of God they cannot touch a hair of any mans head The Devil could not have deceived the Prophets of Abab if he had not received power from God neither could he have brought any detriment upon Job either unto his body or his goods but by the power God had given him In the 7 of Exodus the Magicians made Frogs and Serpents by the power of the Devil permissively but Lice they could not bring forth by reason of the greater power of God prohibiting them Neither in the Gospel could the Devils hurt the Swine until Christ had given them leave Castor Therefore the Devil is not so much to be feared but the Lord our God that either he would not suffer him to rage against us or if at any time by his own determinate counsel he let loose his chairs that then he would defend and mercifully preserve us Pollux Thou sayest well for even as a wilde Boar is not to be feared if he be bound and held with a strong chain by a powerful strong man and who is able by his strength to restrain the fierceness of the Boar but the man is to be feared and requested that he would not let loose the Boar So also Satan is not to be feared being bound with the cords of the Almighty but the Almighty rather who holdeth him with a cord lest at any time he should let loose his cord for to execute his will against us Castor We know that the Devils after the incarnation of the Word were called the Lords of the earth but I wonder where the Word is not yet incarnate whether they have power also over men Pollux If it pleaseth God they have very much but take a demonstration thereof Castor from the Caldeans amongst whom the Devil raged with so much power and dominion that they made no esteem of the true God but worshipped the elements There needeth not a demonstration of the Greeks for the fury of the Devil did so much reign amongst them that by his Arguments they accounted Saturn for a very great God devouring their own proper Children and Jupiter an adulterer and father of all filthiness they named to be the father of Gods and men Bacchus the most wicked example of all servitude and bondage they called a free father Venus a strumpet they termed a pure virgin and they worshipped Flora an harlot as a type or example of virginity There is no man that is ignorant that the Egyptians have been worse then the Greeks when they made peculiar Gods to themselves by the inanimate perswasions of the Devil for one worshipped a sheep another a goat another a calfe very many did worship hoggs crows hawks vultures eagles crocodiles cats dogs wolves asses dragons and things growing also as onyons garlick and thornes as every one that is covetous of reading shall finde in Damascenus in his History of Josaphat and Barlaas and in Eusebius in the fourth book and first Chapter of Evangelical Preparations neither
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
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
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
which being put under his head when he goeth to sleep doth effectually give true dreams of what thing soever the minde hath before determined or consulted on The Tables of Numbers do likewise confer to receive an Oracle being duly formed under their own Constellations And these things 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 Almad 〈…〉 of Solomon and the Table of the Revolution of the name Tetragrammaton And those things which are of this kinde and written unto these things out of 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 Revelation and Prophecies To the same effect do conduce holy prayers imprecations as well unto God as to the holy Angels and Heroes 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 Nebuchadnezzar 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 brest of our Lord and whatsoever of the like kinde 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 that signe which was in the ninth House of his nativity and also when she goeth through the signe of the ninth House of the Revolution of his nativity and when she is in the ninth signe from the signe of perfection And this is the way and meanes whereby we may obtain all Sciences and Arts whatsoever suddenly and perfectly with a true Illumination of our understanding although all inferiour familiar Spirits whatsoever do conduce to this effect and somtimes also evill Spirits sensibly informing us Intrinsecally or Extrinsecally 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 Flouds then let 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 infortunate 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 aswel for the defence of the Invocant as for the confirmation of the Spirit And in the Circle it self there are to be written the divine general names and those things which do yeild 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 bear rule and are able to binde and constrain that Spirit which we intend to call And if we will any more fortifie and strengthen out Circle we may adde 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 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 vertue and partly are exhibited to the Spirit for religious and superstitious worship Then he must be furnished with holy and consecrated things necessary aswel for the defence of the Invocant and his fellows as also serving for bonds to binde 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 convenient 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 invocate the Spirit which he desireth with a gentle and loving Inchantment to all the coasts of the World with the commemoration 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 is above said until he hath done it three times and if the Spirit be pertinacious obstinate and will not appear then let him begin to conjure 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 turne himself towards the Spirit and courteously receive him and earnestly intreating him let him first require his name and if he be called by any other name and then proceeding further let him ask him whatsoever 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 wouldst 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 obtained 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 hope be 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 diminishing for the constancy of Reiteration doth often increase your authority and power and striketh terrour into the Spirits and humbleth them to obey And therefore some use to make a Gate in the Circle whereby they may go in and out which they open and shut as they please and fortifie 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 neglect 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 terrour to him that calls them either in the thing which he useth or in the operation it self But this kinde of licensing is not given simply but by a kinde 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 do 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 as an instrument or subject of the experiment it self 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 written 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 Prayers and Orations to God and the good Angels before we invocate the evil Spirit conjuring him by the divine power There is another kinde of Spirits which we have spoken of in our third book of Occult Philosophy not so hurtful and neerest men so also that they are affected with humane 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 domestique Animals and wilde Beasts and othersom do inhabit about Fountains and Meadows Whosoever therefore would call up these kinde of Spirits in the place where they abide it ought to be done with odoriferous perfumes and with sweet sounds and instruments of Musick specially composed for the business with using of Songs Inchantments and pleasant Verses with praises and promises But those which are obstinate to yeild 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 maist betake thee to use Exorcisms but the chiefest thing that ought to be observed is constancy of minde and boldness free and alienated from fear Lastly when you would invocate these kinde 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 purfume 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 fear 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 book of Occult Philosophy we have taught how and by what meanes the Soul is joyned to the Body and what hapneth to the soul after death Thou maist know further That those Souls do still love their relinquished Bodies after death as it were a certain affinity 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 meanes by which heretofore they were conjoyned to their Bodies by the like vapors liquors and savours are easily drawn unto them From hence it is that the Souls of the dead are not to be called up without blood or by the application of some part of their relict Body In the raising up of these shadows we are to perfume with new Blood with the Bones of the dead and with Flesh Egges Milk Honey and Oil and such-like things which do attribute to the Souls a meanes apt to receive their
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
Venite vos omnes tales quia vobis imperamus per nomen Y V quod Adam audivit locutus est per nomen Dei Agla quod Loth audivit factus salvus cum sua familia per nomen Joth quod â—acob audivit ab Angelo secum luctantes liberatus est de manu fratris sui Esau and by the name Anephexeton quod Aaron audivit loquens sapiens factus est per nomen Zebaoth quod Moses nominavit omnia flumina plaudes de terra Aegypti versae fuerunt in sanguinem per nomen Ecerchie Oriston quod Moses nominavit omnes fluvii ebullierunt ranas ascenderunt in domos Aegyptiorum omnia destruentes per nomen Elion quod Moses nominavit fuit grando talis qualis non fuit ab initio mundi per nomen Adonay quod Moses nominavit fuerunt locustae apparuerunt super terram Aegyptiorum comederunt quae residua erant grandini per nomen Schemes amathia quod Josua vocavit remeratus est Sol cursum per nomen Alpha Omega quod Daniel nominavit destruxit Beel Draconem interfecit in nomine Emmanuel quod tres pueri Sidrach Misach Abdenago in camino ignis ardentis cantaverunt liberati fuerunt per nomen Hagios sedem Adonay per ô Theos Iscyros Athanatos Paracletus per haec tria secreta nomina Agla On Tetragrammaton adjuro contestor per haec nomina per alia nomina Domini nostri Dei Omnipotentis vivi veri vos qui vestra culpa de Coelis ejecti fuistis usque ad infernum locum exorcizamus viriliter imperamus per eum qui dixit factum est cui omnes obediunt creaturae per illud tremendum Dei judicium per mare omnibus incertum vitreum quod est ante conspectum divinae majestatis gradiens potentiale per quatuor divina animalia T. ante sedem divinae majestatis gradientia oculos ante retro habentia per ignem ante ejus thronum circumstantem per sanctos Angelas Coelorum T. per eam quae Ecclesia Dei nominatur per summam sapientiam Omnip tentis Dei viriliter exorcizamus ut nobis hic ante Circulum appareatis ut faciendam nostram voluntatem in omnibus prout placuerit nobis per sedem Baldachiae per hoc nomen Primeumaton quod Moses nominavit in cavernis abyssi fuerunt profundati vel absorpti Datan Corab Abiron in virtute istius nominis Primeumaton tota Coeli militia compellente maledicimus vos privamus vos omni officio loco gaudio vestro usque in profundum abyssi usque ad ultimum diem judicii vos ponimus relegamus in ignem aeternum in stagnum ignis sulphuris nisi statim appareatis hic coram nobis ante Circulum ad faciendum voluntatem nostram In omnibus venite per haec nomina Adonay Zebaoth Adonay Amioram Venite venite imperat vobis Adonay Saday Rex regum potentissimus tremendissimus cujus vires nulla subterfugere potest creatura vobis pertinacissimis futuris nisi obedieritis appareatis ante hunc Circulum affabiles subito tandem ruina flebilis miserabilisque ignis perpetuum inextinguibilis vos manet Venite ergo in nomine Adonay Zebaoth Adonay Amioram venite venite quid tardatis festinate imperat vobis Adonay Saday Rex regum El Aty Titeip Azia Hyn Jen Minosel Achadan Vay Vaa Ey Haa Eye Exe a El El El a Hy Hau Hau Hau Va Va Va Va. An Exorcism of the Spirits of the Air. WE being made after the Image of God endued with power from God and made after his Will do exorcize you by the most mighty and powerful Name of God El strong and wonderful here he shall name the Spirits he would have appear of what Order soever they be and we command you by him who said the word and it was done and by all the names of God and by the name Adonay El Elchim Elohe Zebaoth Elion Escâ—rchie Jah Tetragrammaton Saday Lord God most high We exorcize you and powerfully command you that you forthwith appear unto us here before this Circle in a fair humane shape without any deformity or tortuosity come ye all such because we command you by the name Y and V which Adam heard and spoke and by the Name of God Agla which Lot heard and was saved with his Family and by the name Joth which Jacob heard from the Angel wrestling with him and was delivered from the hand of his Brother Esau and by the name Anephexeton which Aaron heard and spoke and was made wise and by the name Zebaoth which Moses named and all the Rivers and waters in the land of Egypt were turned into blood and by the name Ecerchie Oriston which Moses named and all the Rivers brought forth frogs and they ascended into the houses of the Egyptians destroying all things and by the name Elion which Moses named and there was great hail such as hath not been since the beginning of the world and by the name Adonay which Moses named and there came up Locusts which appeared upon the whole Land of Egypt and devoured all which the Hail had left and by the name Schemes amathia which Josua called upon and the Sun stayed his course and by the name Alpha and Omega which Daniel named and destroyed Bel and slew the Dragon and in the name Emmanuel which the three children Sidrach Misach and Abednego sung in the midst of the fiery furnace and were delivered and by the name Hagios and by the seal of Adonay and by ô 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Iscyros Athanatos Paracletus and by these three secret names Agla On Tetragrammaton I do adjure and contest you and by these names and by all the other names of the living and true God and by our Lord Almighty I exorcize and command you by him that spake the word and it was done to whom all creatures are obedient and by the dreadful Judgement of God by the uncertain Sea of glass which is before the face of the divine Majesty mighty and powerful by the four Beasts before the Throne having eyes before and behind and by the fire round about his Throne and by the holy Angels of Heaven by the mighty Wisdom of God we do powerfully exorcize you that you appear here before this Circle to fulfil our will in all things which shall seem good unto us by the seal of Baldachia and by this name Primeumaton which Moses named and the earth opened and swallowed up Corah Dathan and Abiram and in the power of that name Primeumaton commanding the whole Host of Heaven we curse you and deprive you from all your office joy and place and do bind you in the depth of the bottomless Pit there to remain until the day
of the last 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
heaven Raphaël ☿ ♊ ♠Raquie The Angels of Wednesday Raphael Miel Serapiel The Angels of the Air ruling on Wednesday Mediat or Modiat Rex Ministers Suquinos Sallales The winde to which the said Angels of the Air are subject The Southwest-winde The Angels of the second heaven governing Wednesday which ought to be called from the four parts of the world At the East Mathlai Tarmiel Barabo At the West Jerescus Mitraton At the North. Thiel Venabel Vcirnuel Rael Velel Jeriabel Abuiori At the South Miliel Caluel Nelapa Vel. Babel Laquel The Fumigation of Wednesday Mastick The Conjuration of Wednesday COnjuro confirmo vos angeli fortes sancti potentes in nomine fortis metuendissimi benedicti Ja Adonay Eloim Saday Saday Saday Eie Eie Eie Asamie Asaraie in nomine Adonay Dei Israel qui creavit luminaria magna ad distinguendum diem à nocte per nomen omnium Angelorum deservientium in exercitu secundo coram Tetra Angelo majori atque foris potenti per nomen Stellae quae est Mercurius per nomen Sigilli quae sigillatur à Deo fortissimo honorato per omnia praedicta super te Raphael Angele magne conjuro qui es praepositus diei quartae per nomen sanctum quod erat scriptum in fronte Aaron Sacerdotis altissimi creatoris per nomina Angelorum qui in gratiam Salvatoris confirmati sunt per nomen sedis Animalium habentium senas alas quòd pro me labores c. As in the Conjuration of Sunday The Conjuration of Wednesday I Conjure and Confirm upon you ye strong holy and potent Angels in the name of the most strong most dreadfull and blessed Ja Adonay Eloim Saday Saday Saday Eie Eie Eie Asamie Asaraie and in the name of Adonay the God of Israel who created the two great lights to distinguish the day from the night and by the name of all the Angels serving in the second host before Tetra a great strong and powerful Angell and by the name of his Star which is Mercury and by the name of the Seal which is Sealed by God most mighty and honourable by all things before spoken I Conjure upon thee Raphael a great Angel who art chief ruler of the fourth day and by the holy name which was written in the forehead of Aaron the priest of the most high Creator and by the names of the Angels who are confirmed into the grace of our Saviour and by the name of the seat of the Animals having six wings that for me thou labour c. The Spirits of the Air of Wednesday are subject to the South-west-winde their nature is to give all Metals to reveal all earthly things past present and to come to pacifie Judges to give victories in war to re-edifie and teach experiments and all decayed Sciences and to change bodies mixt of Elements conditionally out of one into another to give infirmities or health to raise the poor and cast down the high ones to binde or loose Spirits to open locks or bolts such-kinde of Spirits have the operation of others but not in their perfect power but in virtue or knowledge In what manner they appear it is before spoken Considerations of Thursday THe Angel of Thursday his Sigil Planet the Signe of the Planet and the name of the fixth heaven THe Angel of Wednesday his Sigil Planet the Signe governing the Planet and the name of the second heaven Sachiel ♃ ♠♓ Zebul The Angels of Thursday Sachiel Castiel Asasiel The Angels of the Air governing Thursday Suth Rex Ministers Maguth Gutrix The winde which the said Angels of the Air are under The South-winde But because there are no Angels of the Air to be found above the fifth heaven therefore on Thursday say the Prayers following in the four parts of the world At the East O Deus magne excelse honorate per infinita secula That is to say O great and most high God honoured world without end At the West O Deus sapiens clare juste ac divina clementia ego rogo te piissime Pater quod meum petitionem quod meum opus meum laborem bodie debeam complere perfectè intelligere Tu qui vivis regnas per infinita secula seculorum Amen That is to say O wise pure and just God of divine clemency I beseech thee most holy father that this day I may perfectly understand and accomplish my petition work and labour Thou who livest and reignest world without end Amen At the North. O Deus potens fortis sine principio That is to say O God strong and mighty from everlasting At the South O Deus potens misericors That is to say O mighty and merciful God The Perfume of Thursday Saffron The Conjuration of Thursday COnjuro confirmo super vos Angeli sancti per nomen Cados Cados Cados Eschereie Eschereie Eschereie Hatim ya fortis firmator seculorum Cantine Jaym Janic Anie Calbat Sabbac Berisay Alnaym per nomen Adonay qui creavit pisces reptilia in aquis aves super faciem terrae volantes versus coelos die quinto per nomina Angelorum servientium in sexto exercitu coram Pastore Angelo sancto magno potenti principe per nomen stelle quae est Jupiter per nomen Sigilii sui per nomen Adonay summi Dei omnium creatoris per nomen omnium stellarum per vim virtutem earum per nomina praedicta conjuro te Sachiel Angele magne qui es praepositus diei Jovis ut pro me labores c. As in the Conjuration of the Lords day The Conjuration of Thursday I Conjure and Confirm upon you ye holy Angels and by the nme Cados Cados Cados Eschereie Eschereie Eschereie Hatim ya strong founder of the worlds Cantine Jaym Janic Anic Calbot Sabbac Berisay Alnaym And by the name Adonay who created Fishes and Creeping things in the waters and Birds upon the face of the earth and flying towards Heaven in the fifth day and by the names of the Angels serving in the sixth host before Pastor a holy Angel and a great and powerful Prince and by the name of his Star which is Jupiter and by the name of his Seal and by the name Adonay the great God creator of all things and by the name of all Stars and by their Power and Virtue and by all the names aforesaid I conjure thee Sachiel a great Angel who art chiefe ruler of Thursday that for me thou labour c. The Spirits of the Air of Thursday are subject to the South winde their nature is to procure the love of women to cause men to be merry and joyful to pacifie strife and contentions to appease enemies to heal the diseased and to disease the whole and procureth losses or taketh them away Their manner of appearing is spoken of already Considerations of Friday THe Angel
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
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
do I account the Hebrews who glory in being the off-spring of their father Abraham to have been better then the former when also by the instinct of the devil after their coming up out of Egypt with cruel hands they violently assaulted the Prophets and holy men of God whom at length they also slew that I may hold my peace how diligently they have brought into their Religion the Gods or rather Devils of the Gentiles Castor I perceive by these thy assertions that one Devil and another Devil hath been adored for Gods for thou hast now said That the Greeks by the madness wherewith the devil possessed them have made unto themselves Saturn Jupiter Bacchus Venus and Flora for Gods which Lactantius in his fourth book De vera Sapientia also accounteth for Devils Pollux Declare I pray thee the words of Lactantius Castor Mark them they are thus The same Devils are the gods of the Gentiles but if any one will not believe these things of me then let him credit Homer who joyneth the great Jupiter to the great Devils and the other Poets and Philosophers do call them sometimes Gods and sometimes Devils whereof there is one true and another false for the most wicked Spirits when they are conjured do confess themselves to be Devils but where they are worshipped they declare themselves to be Gods that they may thrust men into errors and draw them from the worship of the true God through whom alone eternal death can be escaped Pollux It is expedient for me now to be more inquisitive in this discourse whether there be power given to the Devils to foretell things to come concerning which thing hitherto I have not been able to dart at the right mark for this question seemeth sufficiently doubtful unto me Castor St. Augustine in his book De Natura Daemonum dissolveth this Gordoneus knot and saith That the damned Spirits being filled full of all manner of impiety and wickedness do sometimes challenge to themselves power of foreseeing things to come because in the sense of their Aiery bodies they have a fan more strong and prevalent power of fore-knowing then men of earthly bodies can have or because of the incomparable swiftness of their aiery bodies which wonderfully exceedeth not onely the celerity of men and wilde beasts but also the flying of birds by which means they are able to declare things long before they come to be known which we by reason of the earthly slowness of our sense cease not to wonder at and admire or because of the benefit of their continual life they obtain this wonderful experience of things which we cannot attain to because of the shortness of our momentaneous life which is but as it were a bubble Poll. This last assertion of S. Augustine seemeth unto me to be more true then the rest because the Series of many years doth cause great experience Cast If any one shall deny these opinions of Augustine as erroneous Damascenus setteth a greater witness of these things without all exception before our eyes who in his second book of Orthodox Faith saith thus That the devils cannot foreknow things to come for that belongs only unto God but so much as they are able to know they have from the disposition of the celestial and inferiour bodies Poll. Why therefore do the devils so willingly and of their own accord undertake Prophecies and to answer Oracles What benefit have they from hence Cast Nothing but that hereby they seek to get great estimation and covet to be counted worthy of admiration and to be adored in stead of Gods Poll. We know that the devil is the father of lyes Castor from whence we are piously to believe that those things which he foretelleth he extracteth from his own lyes Cast Furthermore the Prophet Esaias saith thus Shew the things that are to come hereafter and tell us that we may know that ye are gods And the Apostle Peter also saith The prophecie came not in old time by the will of man but holy men of God spake as they were moved by the holy Ghost Poll. No man therefore will deny that they do sometimes foretel things to come Cast No man certainly but for what cause that is attained to Chrysostom doth most clearly teach in these words It is granted he saith that sometimes the devil doth speak truth that he might commend his own lying with rare verity whereas if he should never tell the truth he could deceive no man neither would his lying suffice him to tempt with Thus far Chrysostome Notwithstanding if he understand that he hath not grace granted unto him of himself to foretel the truth he foretelleth things nevertheless but so obscurely saith S. Augustine that he always layeth the blame of the things by him so foretold upon the interpreter thereof Porphyrius in his book of Oracles although he be the greatest maintainer of devils and the most expert teacher of diabolical Arts nevertheless he saith with the aforesaid Doctors that the foreknowledge of things to come is not only intricate to men but also uncertain to the gods and full of many obscurities Poll. Thou hast said that the predictions of the devils are done in this manner that they may gain authority to themselves amongst the credulous people and be worshipped instead of Gods for what end do the evil spirits work Miracles Cast What is a Miracle Pollux Poll. A new and unwonted accident which cometh to pass contrary to its course and custom and draweth men into admiration thereof Cast But do they work Miracles Poll. They do for whereby dost thou believe that Aesculapius was honoured in his Consecration for a god but onely by the means of a Miracle when he conveyed a Serpent from Epidaurus to Rome What gave so great authority to Juno but onely the working of a Miracle when her Image of wood was asked by Furius Camillus whether it would be carried to Rome and it answered with a humane voice It would Also from thence Fortune was made a goddess because her Statua in the way to Latium in the hearing of many people not once but oftentimes spoke with a humane voice In the 8 Chapter of the Acts of the Apostles we read of Miracles done by Simon the son of Rachel and in Exod. 8. of the Magicians of Pharoah who in the sight of many people brought forth frogs and serpents and turned the waters into blood Apuleus doth testifie the power of men to be so great in Inchantments that the devils do not only work Miracles by the means of men but they are able also to subvert Nature and with a Demoniacal Incantation make violent streams to stay their course To turn the windes To make the Sun stand still To break the course of the Moon To lay impediments upon the Stars To prolong the day and to shorten the night as Lucanus excellently sheweth Cessavere vices rerum dilataque longa
may more be spoken but thou hast understood the relations of them already in the foregoing discourse From all which we may easily convince the opinions of those who deny that the Spirits can walk or make any motion but of how much truth we may hold the assertions of them who do suppose that these tumultuous Spirits are neither devils nor phantasms but the souls of the dead now hearken unto Poll. Are there they who are of that opinion Cast There are they who are of both opinions for they do declare that these are the souls of them who have departed from their bodies laden and clogged in their sins which are therefore heard to be more or less turbulent in houses according as they have any sensible ardent spark of that sin more or less so that except in the mean time they are expelled and driven away from thence or expiated by Alms or Intercessions they are compelled to a certain bound of liberty wandering thereabouts in expectation of the last Judgement Poll. Wherefore Cast. Because I believe that the souls of them which sleep in Christ do live with Christ and do not wander about the earth and the souls of them who are oppressed and burdened with the grievous weight of their sins since they are the members of Satan are bound with Satan in the chains of darkness expecting judgement in hell Poll. But Firmianus a Writer of no mean judgement thinketh the contrary in his Book which he hath written de Divino premio Cast How is that Poll. These are his words Let not any man conceive that the souls of the dead are judged immediately after death for they are all detained in one common custody until the time shall come wherein the Almighty Judge shall make examination and inquisition of their deeds Then they who shall he found righteous shall receive the reward of immortality but they whose sins and wickedness shall then be detected shall not arise again but shall be inclosed with the wicked in darkness and destined to eternal punishments Cast St. Augustine subscribeth to Lactantius in his Enchiridion saying That the time which is interposed between the death of mankinde and the last resurrection containeth the souls in secret hidden receptacles where every soul receiveth condigne rest or misery for the good or evil which he did in the body while he lived Poll. Neither doth St. Ambrose disagree from this in his second book of Cain and Abel he saith That the soul is loosed from the body and after the end of this life is suspended to the ambiguous time of the last judgement Cast So also some have declared that the soul of Trajanus Caesar did wander about but the soul of St. George was freed from such suffrage Poll. Thou hast even now spoke and that truly that spacious is the sea of various opinions concerning these Spirits for so indeed it is but what Port thou touchest at I desire thee it may not seem troublesom to thee to tell me for I am not as yet satisfied of the certainty hereof by our discourse Cast That which thou desirest I conceive to be this I hold that these tumultuous Spirits are meer images of Satan which are not to be feared neither is there any credit to be given to their answers and are in no wise the souls of the dead which either live with Christ if they have done well or else are bound in chains with Satan if they have done evil Poll. It remaineth that we sist out this Castor for it happeneth now sometimes that my father appeareth to me in my sleep perhaps that may also seem unto thee to be a Spirit Cast It may seem so but I will not in any thing contradict thee beyond Reason of my self I will adde nothing but at leastwise I will annihilate thy opinion with the assertions of St. Augustine Poll. What assertions are those Cast In his 11 Book which he intituleth De mortuorum cura he offereth them as a means saying Humane infirmity doth so believe of himself that when he seeth any one that is dead in his sleep he supposeth that he seeth the soul of that dead person but when he dreameth of any one that is alive he then is out of doubt that neither his soul nor his body but the similitude of the man appeared unto him As if they could be ignorant that the souls of dead men do not appear unto them in dreams but only the similitudes of the persons deceased And he proveth both these to be done by two examples which were at Mediolanus whereof the first he sheweth to have been the image of a certain father that was dead who appeared to his son admonishing him that he should not pay again a debt to an unjust Creditor which the father had paid him before for he saith the Case was thus The father had paid a debt to a certain Creditor which after the death of the father the Creditor endeavoured by force to recover the same again of his son who was ignorant of the payment thereof to whom the image of his father appeared when he was sleeping and shewed him where the Writing was hid Whereupon the son awakening from his sleep sought for the Paper in the place he was directed and sound it and thereby overthrew the malice of his deceitful Creditor The second example is whereby the same St. Augustine sheweth that the living do appear to the living in their sleep for he saith That Eurologius the Rhetorician professing the Rhetorick of Cicero at Carthage he found a difficult and obscure place that was not declared to him so that waking and sleeping he vexed himself by reason of his ignorance but in a certain night the image of Aurelius Augustine appeared to him and taught him in what manner the dark and difficult place was to be understood Poll. Augustine doth therefore conclude without doubt that they are not souls Cast He doth so conclude and the greater to strengthen such his judgement he addeth That if the souls of the dead have any interest or counsel in the affairs of the living he undoubtedly knew that his own pious mother did not desert him not for one night but when she was living followed him both by sea and land neither did he at any time sustain any anguish of heart but comforted his sorrows And that this may not seem too hard a speech the president of Christ teacheth that they do not erre who affirm that the good Angels by the appointment of God and Divine dispensation do sometimes come to and visit men both living and sleeping and sometimes to the place where souls endure punishment notwithstanding it is not unto all but only unto those who have so lived that God shall judge them worthy of this mercy or unto those upon whom without any respect unto their deserts God will be pleased to glorifie his unspeakable mercy that by the prayers of the living they may obtain pardon of their sins
Homerical Magick which teacheth the operations by the Spirits called Cacodaemones as it were not adversaries to mankinde The fifth is Romane or Sibylline Magick which acteth and operates with Tutelar Spirits and Lords to whom the whole Orb of the earth is distributed This is valde insignis Magia To this also is the doctrine of the Druids referred The sixth is Pythagorical Magick which only acteth with Spirits to whom is given the doctrine of Arts as Physick Medicines Mathematicks Alchymie and such kinde of Arts. The seventh is the Magick of Apollonius and the like and agreeth with the Romane and Microcosmical Magick only it hath this thing peculiar that it hath power over the hostile spirits of mankinde The eighth is Hermetical that is Aegyptiacal Magick and differeth not much from Divine Magick The ninth is that wisdom which dependeth solely upon the Word of God and this is called Prophetical Magick The first Tome of the Book of Arbatel of Magick CALLED ISAGOGE IN the Name of the Creator of all things both visible and invisible who revealeth his Mysteries out of his Treasures to them that call upon him and fatherly and mercifully bestoweth those his Secrets upon us without measure May he grant unto us through his only begotten Son Jesus Christ our Lord his ministring spirits the revealers of his secrets that we may write this Book of Arbatel concerning the greatest Secrets which are lawful for man to know and to use them without offence unto God Amen The first Septenary of Aphorisms The first Aphorism Whosoever would know Secrets let him know how to keep secret things secretly and to reveal those things that are to be revealed and to seal those things which are to be sealed and not to give holy things to dogs nor cast pearls before swine Observe this Law and the eyes of thy Understanding shall be opened to understand secret things and thou shalt have whatsoever thy minde desireth to be divinely revealed unto thee Thou shalt have also the Angels and Spirits of God prompt and ready in their nature to minister unto thee as much as any humane minde can desire Aphor. 2. In all things call upon the Name of the Lord and without prayer unto God through his only begotten Son do not thou undertake to do or think any thing And use the Spirits given and attributed unto thee as Ministers without rashness and presumption as the messengers of God having a due reverence towards the Lord of Spirits And the remainder of thy life do thou accomplish demeaning thy self peaceably to the honour of God and the profit of thy self and thy neighbour Aphor. 3. Live to thy self and the Muses avoid the friendship of the Multitude be thou covetous of time beneficial to all men Use thy Gifts be vigilant in thy Calling and let the Word of God never depart from thy mouth Aphor. 4. Be obedient to good Admonitions avoid all procrastination accustom thy self to Constancie and Gravity both in thy words and deeds Resist the temptations of the Tempter by the Word of God Flee from earthly things seek after heavenly things Put no confidence in thy own wisdom but look unto God in all things according to that sentence of the Scripture When we know not what we shall do unto thee O God do we lift up our eyes and from thee we expect our help For where all humane refuges do forsake us there will the help of God shine forth according to the saying of Philo. Aphor. 5. Thou shalt love the Lord thy God with all thy heart and with all thy stength and thy neighbour as thy self And the Lord will keep thee as the apple of his eye and will deliver thee from all evil and will replenish thee with all good and nothing shall thy soul desire but thou shalt be fully endued therewith so that it be contingent to the salvation of thy soul and body Aphor. 6. Whatsoever thou hast learned frequently repeat and six the same in thy minde and learn much but not many things because a humane understanding cannot be alike capable in all things unless it be such a one that is divinely regenerated unto him nothing is so difficult or manifold which he may not be able equally to attain to Aphor. 7. Call upon me in the day of trouble and I will hear thee and thou shalt glorifie me saith the Lord. For all Ignorance is tribulation of the minde therefore call upon the Lord in thy ignorance and he will hear thee And remember that thou give honour unto God and say with the Psalmist Not unto us Lord not unto us but unto thy Name give the glory The second Septenary Aphor. 8. Even as the Scripture testifies that God appointeth names to things or persons and also with them hath distributed certain powers and offices out of his treasures so the Characters and Names of Stars have not any power by reason of their figure or pronunciation but by reason of the vertue or office which God hath ordained by nature either to such a Name or Character For there is no power either in heaven or in earth or hell which doth not descend from God and without his permission they can neither give or draw forth into any action any thing they have Aphor. 9. That is the chiefest wisdom which is from God and next that which is in spiritual creatures afterwards in corporal creatures fourthly in Nature and natural things The Spirits that are apostate and reserved to the last judgement do follow these after a long interval Sixthly the ministers of punishments in hell and the obedient unto God Seventhly the Pigmies do not possess the lowest place and they who inhabit in elements and elementary things It is convenient therefore to know and discern all differences of the wisdom of the Creator and the Creatures that it may be certainly manifest unto us what we ought to assume to our use of every thing and that we may know in truth how and in what manner that may be done For truly every creature is ordained for some profitable end to humane nature and for the service thereof as the holy Scriptures Reason and Experience do testifie Aphor. 10. God the Father Almighty Creator of heaven and earth and of all things visible and invisible in the holy Scriptures proposeth himself to have an eye over us and as a tender father which loveth his children he teacheth us what is profitable and what not what we are to avoid and what we are to embrace then he allureth us to obedience with great promises of corporal and eternal benefits and deterreth us with threatning of punishments from those things which are not profitable for us Turn over therefore with thy hand both night and day those holy Writings that thou mayst be happy in things present and blessed to all eternity Do this and thou shalt live which the holy Books have taught thee Aphor. 11. A number of Four is Pythagorical and the first Quadrate therefore
here let us place the foundation of all wisdom after the wisdom of God revealed in the holy Scriptures and to the Considerations proposed in Nature Appoint therefore to him who solely dependeth upon God the wisdom of every creature to serve and obey him nolens volens willing or unwilling And in this the Omnipotency of God shineth forth It consisteth therefore in this that we will discern the creatures which serve us from those that are unwilling and that we may learn how to accommodate the wisdom and offices of every creature unto our selves This Art is not delivered but divinely Unto whom God will he revealeth his secrets but to whom he will not bestow any thing out of his treasuries that person shall attain to nothing without the will of God Therefore we ought truly to desire 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from God alone which will mercifully impart these things unto us For he who hath given us his Son and commanded us to pray for his holy Spirit How much more will he subject unto us the whole creature and things visible and invisible Whatsoever ye ask ye shall receive Beware that ye do not abuse the gifts of God and all things shall work together unto you for your salvation And before all things be watchful in this That your names be written in Heaven this is more light That the spirits be obedient unto you as Christ admonisheth Aphor. 12. In the Acts of the Apostles the Spirit saith unto Peter after the Vision Go down and doubt not but I have sent them when he was sent for from Cornelius the Centurion After this manner in vocal words are all disciplines delivered by the holy Angels of God as it appeareth out of the Monuments of the Aegyptians And these things afterwards were vitiated and corrupted with humane opinions and by the instigation of evil spirits who sow tares amongst the children of disobedience as it is manifest out of St. Paul and Hermes Trismegistus There is no other manner of restoring these Arts then by the doctrine of the holy Spirits of God because true faith cometh by hearing But because thou mayst be certain of the truth and mayst not doubt whether the spirits that speak with thee do declare things true or false let it only depend upon thy faith in God that thou mayst say with Paul I know on whom I trust If no sparrow can fall to the ground without the will of the Father which is in heaven How much more will not God suffer thee to be deceived O thou of little faith if thou dependest wholly upon God and adherest only to him Aphor. 13. The Lord liveth and all things which live do live in him And he is truly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who hath given unto all things that they be that which they are and by his word alone through his Son hath produced all things out of nothing which are in being He calleth all the stars and all the host of heaven by their names He therefore knoweth the true strength and nature of things the order and policy of every creature visible and invisible to whom God hath revealed the names of his creatures It remaineth also that he receive power from God to extract the vertues in nature and hidden secrets of the creature and to produce their power into action out of darkness into light Thy scope therefore ought to be that thou have the names of the Spirits that is their powers and offices and how they are subjected and appointed by God to minister unto thee even as Raphael was sent to Tobias that he should heal his father and deliver his son from dangers and bring him to a wife So Michael the fortitude of God governeth the people of God Gabriel the messenger of God was sent to Daniel Mary and Zachary the father of John Baptist And he shall be given to thee that desirest him who will teach thee whatsoever thy soul shall desire in the nature of things His ministry thou shalt use with trembling and fear of thy Creator Redeemer and Sanctifier that is to say the Father Son and holy Ghost and do not thou let slip any occasion of learning and be vigilant in thy calling and thou shalt want nothing that is necessary for thee Aphor. 14. Thy soul liveth for ever through him that hath created thee call therefore upon the Lord thy God and him only shalt thou serve This thou shalt do if thou wilt perform that end for which thou art ordained of God and what thou owest to God and to thy neighbour God requireth of thee a minde that thou shouldst honour his Son and keep the words of his Son in thy heart if thou honour him thou hast done the will of thy Father which is in heaven To thy neighbour thou owest offices of humanity and that thou draw all men that come to thee to honour the Son This is the Law and the Prophets In temporal things thou oughtest to call upon God as a father that he would give unto thee all necessaries of this life and thou oughtest to help thy neighbour with the gifts which God bestoweth upon thee whether they be spiritual or corporal Therefore thou shalt pray thus O Lord of Heaven and Earth Creator and Maker of all things visible and invisible I though unworthy by thy assistance call upon thee through thy only begotten Son Jesus Christ our Lord that thou wilt give unto me thy holy Spirit to direct me in thy truth unto all good Amen Because I earnestly desire perfectly to know the Arts of this life and such things as are necessary for us which are so overwhelmed in darkness and polluted with infinite humane opinions that I of my own power can attain to no knowledge in them unless thou teach it me Grant me therefore one of thy spirits who may teach me those things which thou wouldst have me to know and learn to thy praise and glory and the profit of our neighbour Give me also an apt and teachable heart that I may easily understand those things which thou shalt teach me and may hide them in my understanding that I may bring them forth at out of thy inexhaustible treasures to all necessary uses And give me grace that I may use such thy gifts humbly with fear and trembling through our Lord Jesus Christ with thy holy Spirit Amen The third Septenary Aphor. 15. They are called Olympick spirits which do inhabit in the firmament and in the stars of the firmament and the office of these spirits is to declare Destinies and to administer fatal Charms so far forth as God pleaseth to permit them for nothing neither evil spirit nor evil Destiny shall be able to hurt him who hath the most High for his refuge If therefore any of the Olympick spirits shall teach or declare that which his star to which he is appointed portendeth nevertheless he can bring forth nothing into action unless he be permitted by the Divine power It
it is to be used the same day and Planetary hour wherein it is given 7. God liveth and thy soul liveth keep thy Covenant and thou hast whatsoever the Spirit shall reveal unto thee in God because all things shall be done which the Spirit promiseth unto thee Aphor. 18. There are other names of the Olympick spirits delivered by others but they only are effectual which are delivered to any one by the Spirit the revealer visible or invisible and they are delivered to every one as they are predestinated therefore they are called Constellations and they seldom have any efficacy above 40 years Therefore it is most safe for the young practisers of Art that they work by the offices of the Spirits alone without their names and if they are pre-ordained to attain the Art of Magick the other parts of the Art will offer themselves unto them of their own accord Pray therefore for a constant faith and God will bring to pass all things in due season Aphor. 19. Olympus and the inhabitants thereof do of their own accord offer themselves to men in the forms of Spirits and are ready to perform their Offices for them whether they will or not by how much the rather will they attend you if they are desired But there do appear also evil Spirits and destroyers which is caused by the envy and malice of the devil and because men do allure and draw them unto themselves with their sins as a punishment due to sinners Whosoever therefore desireth familiarly to have a conversation with Spirits let him keep himself from all enormious sins and diligently pray to the most High to be his keeper and he shall break through all the snares and impediments of the devil and let him apply himself to the service of God and he will give him an increase in wisdom Aphor. 20. All things are possible to them that believe them and are willing to receive them but to the incredulous and unwilling all things are unpossible there is no greater hinderance then a wavering minde levity unconstancy foolish babling drunkenness lusts and disobedience to the word of God A Magician therefore ought to be a man that is godly honest constant in his words and deeds having a firm faith towards God prudent and covetous of nothing but of wisdom about divine things Aphor. 21. When you would call any of the Olympick Spirits observe the rising of the Sun that day and of what nature the Spirit is which you desire and saying the prayer following your desires shall be perfected Omnipotent and eternal God who hast ordained the whole creation for thy praise and glory and for the salvation of man I beseech thee that thou wouldst send thy Spirit N. N. of the solar order who shall inform and teach me those things which I shall ask of him or that he may bring me medicine against the dropsie c. Nevertheless not my will be done but thine through Jesus Christ thy only begotten Son our Lord Amen But thou shalt not detain the Spirit above a full hour unless he be familiarly addicted unto thee Forasmuch as thou camest in peace and quietly and hast answered unto my petitions I give thanks unto God in whose Name thou camest and now thou mayst depart in peace unto thy orders and return to me again when I shall call thee by thy name or by thy order or by thy office which is granted from the Creator Amen Ecclesiast Chap. 5. Be not rash with thy mouth neither let thy heart be hasty to utter any thing before God for God is in Heaven and thou in earth Therefore let thy words be few for a dream cometh through the multitude of business The third Septenary Aphor. 22. We call that a secret which no man can attain unto by humane industry without revelation which Science lieth obscured hidden by God in the creature which nevertheless he doth permit to be revealed by Spirits to a due use of the thing it self And these secrets are either concerning things divine natural or humane But thou mayst examine a few and the most select which thou wilt commend with many more Aphor. 23. Make the beginning of the nature of the secret either by a Spirit in the form of a person or by vertues separate either in humane Organs or by what manner soever the same may be effected and this being known require of a Spirit which knoweth that art that he would briefly declare unto thee whatsoever that secret is and pray unto God that he would inspire thee with his grace whereby thou maist bring the secret to the end thou desirest for the praise and glory of God and the profit of thy neighbour Aphor. 24. The greatest secrets are in number seven 1. The first is the curing of all diseases in the space of seven dayes either by characters or by natural things or by the superior Spirits with the divine assistance 2. The second is to be able to prolong life to whatsoever age we please I say a corporal and natural life 3. The third is to have the obedience of the creatures in the elements which are in the forms of personal Spirits also of Pigmies Sagani Nymphes Dryades and Spirits of the Woods 4. The fourth is to be able to discourse with knowledge and understanding of all things visible and invisible and to understand the power of everything and to what it belongeth 5. The fifth is that a man be able to govern himself according to that end for which God hath appointed him 6. The sixth is to know God and Christ and his holy Spirit this is the perfection of the Microcosmus 7. The seventh to be regenerate as Henochius the King of the inferiour world These seven secrets a man of an honest and constant minde may learn of the Spirits without any offence unto God The mean Secrets are likewise seven in number 1. The first is transmutation of Metals which is vulgarly called Alchymy which certainly is given to very few and not but of special grace 2. The second is the curing of diseases with Metals either by the magnetick vertues of precious stones or by the use of the Philosophers stone and the like 3. The third is to be able to perform Astronomical and Mathematical miracles such as are Hydraulick-engines to administer business by the influence of Heaven and things which are of like sort 4. The fourth is to perform the works of natural Magick of what sort soever they be 5. The fifth is to know all Physical secrets 6. The sixth is to know the foundation of all Arts which are exercised with the hands and offices of the body 7. The seventh is to know the foundation of all Arts which are exercised by the angelical nature of man The lesser secrets are seven 1. The first is to do a thing diligently and to gather together much mony 2. The second is to ascend from a mean state to dignities and honours and to establish a
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
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