Selected quad for the lemma: water_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
water_n	call_v	earth_n	sea_n	3,957	5	6.9260	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A26562	Henry Cornelius Agrippa, his fourth book of occult philosophy of geomancy, magical elements of Peter de Abano, astronomical geomancy, the nature of spirits, arbatel of magick / translated into English by Robert Turner ...; De occulta philosophia. Book 4. English	Agrippa von Nettesheim, Heinrich Cornelius, 1486?-1535.; Petrus, de Abano, ca. 1250-ca. 1315. Heptameron. English.; Turner, Robert, fl. 1654-1665.	1655 (1655)	Wing A785; ESTC R6621	64,547	120

And these pentacles do consist either of Characters of the good spirits of the superiour order or of sacred pictures of holy letters or revelations with apt and fit versicles which are composed either of Geometrical figures and holy names of God according to the course and maner of many of them or they are compounded of all of them or very many of them mixt And the Characters which are useful for us to constitute and make the pentacles they are the Characters of the good Spirits especially and chiefly of the good spirits of the first and second order and sometimes also of the third order And this kinde of Characters are especially to be named holy and then those Characters which we have above called holy What Character soever therefore of this kinde is to be instituted we must draw about him a double circle wherein we must write the name of his Angel and if we will adde some divine name congruent with his Spirit and Office it will be of the greater force and efficacy And if we will draw about him any angular figure according to the maner of his numbers that also shall be lawful to be done But the holy pictures which do make the pentacles are they which everywhere are delivered unto us in the Prophets and sacred Writings as well of the old as of the new Testament Even as the figure of the Serpent hanging on the cross and such-like whereof very many may be found out of the ●isions of the Prophets as of Esaias Daniel Esdras and others and also out of the revelation of the Apocalypse And we have spoken of them in our third book of Occult Philosophy where we have made mention of holy things Therefore when any picture is posited of any of these holy Images let the circle be drawn round about it on each side thereof wherein let there be written some divine name that is apt and conformed to the effect of that figure or else there may be written about it some versicle taken out of part of the body of holy Scripture which may desire to ascertain or deprecate the desired effect As if a pentacle were to be made to gain victory or revenge against ones enemies aswel visible as invisible The figure may be taken out of the second book of the Macchabees that is to say a hand holding a golden Sword drawn about which let there be written the versicle there contained To wit Take the holy Sword the gift of God wherewith thou shalt stay the adversaries of my people Israel Or also there may be written about it a versicle of the fifth Psalm In this is the strength of thy arm before thy face there is death or some other such-like versicle But if you will write any divine name about the figure then let some name be taken that signifies Fear a Sword Wrath the Revenge of God or some such-like name congruent and agreeing with the effect desired And if there shall be written any Angular figure let him be taken according to the reason and rule of the numbers as we have taught in our second book of Occult Philosophy where we have treated of the numbers and of the like operations And of this fort there are two pentacles of sublime vertue and great power very useful and necessary to be used in the consecration of experiments and Spirits one whereof is that in the first chapter of Apocalypse To wit a figure of the Majesty of God sitting upon a Throne having in his mouth a two-edged Sword as there it is written about which let there be written I am Alpha Omega the beginning and the end which is and which was and which is to come the Almighty I am the first and the last who am living and was dead and behold I live for ever and ever and I have the keys of death and hell Then there shall be written about it these three versicles Manda Deus virtuti tuae c. Give commandment O God to thy strength Confirm Oh God thy work in us Let them be as dust before the face of the winde And let the Angel of the Lord scatter them Let all their wayes be darkness and uncertain And let the Angel of the Lord persecute them Moreover let there be written about it the ten general names which are El Elohim Elohe Zebaoth Elion Escerchie Adonay Jah Tetragrammaton Saday There is another pentacle the figure whereof is like unto a Lambe slain having seven eyes and seven horns and under his feet a book sealed with seven seals as it is in the 5. chap. of the Apocalypse Whereabout let there be written this versicle Behold the Lion hath overcome of the Tribe of Judah the root of David I will open the book and unloose the seven seals thereof And one other versicle I saw Satan like lghtning fall down from heaven Behold I have given you power to tread upon Serpents and Scorpions and over all the power of your enemies and nothing shall be able to hurt you And let there be also written about it the ten general names as aforesaid But those Pentacles which are thus made of figures and names let them keep this order for when any figure is posited conformable to any number to produce any certain effect or vertue there must be written thereupon in all the several Angles some Divine name obtaining the force and efficacie of the thing desired yet so nevertheless that the name which is of this sort do consist of just so many letters as the Figure may constitute a number or of so many letters of a name as joyned together amongst themselves may make the number of a Figure or by any number which may be divided without any superfluity or diminution Now such a name being found whether it be onely one name or more or divers names it is to be written in all the several Angles in the Figure but in the middle of the Figure let the revolution of the name be whole and totally placed or at least principally Oftentimes also we constitute Pentacles by making the revolution of some kinde of name in a square Table and by drawing about it a single or double Circle and by writing therein some holy Versicle competent and befitting this name or from which that name is extracted And this is the way of making the Pentacles according to their several distinct forms and fashions which we may as we please either multiply or commix together by course among themselves to work the greater efficacie 〈◊〉 extension and enlargement of force and vertue As if a deprecation should be made for the overthrow and destruction of ones enemies then we are to minde and call to remembrance how God destroyed the 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-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-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 holy names of God 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 sometimes also we require some evil spirit to restrain or compel whose name likewise we intermingle and that rightly especially if it be to execute any evil work as revenge punishment or destruction Furthermore if there be any Versicle in the Psalms or in any other part of holy Scripture that shall seem congruent and agreeable to our desire the same is to be mingled with our prayers Now after Prayer hath been made unto God it is expedient afterwards to make an Oration to that executioner whom in our precedent prayer unto God we have desired should 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 all 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 sometimes also using the means 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 walk 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 conduce to sanctification and expiation such as are the Sprinkling with Holy-Water Unctions with holy Oyl and odoriferous 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 duely performed and with an earnest and 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 maner 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-Red-sea also how God led his own people thorow the midst of the Sea on dry ground and through the midst of the river of Jordan and likewise how marvelously he drew forth water out of the stony rock in the wilderness and how at the prayer of Samson he caused a fountain of running water

In the third House he causeth discord amongst brethren and kinsfolks threatneth danger to be in a journey but escapeth it rendreth men to be of good faith but of close and hidden mindes In the fourth House he prejudiceth Patrimonies and Inheritances concealeth treasuries and things lost cannot be regained but with great difficulty He signifieth a father to be honest but a spender of his estate through prodigality leaving small portions to his children Fortuna minor in the fifth House giveth few children a woman with childe he signifies shall have a woman-childe signifies Embassages to be honourable but little profitable raiseth to mean honours giveth a good fame after death but not much divulged nor of lasting memory In the sixth House he signifies diseases both Sanguine and Cholerick sheweth the sick person to be in great danger but shall recover signifies faithful servants but slothful and unprofitable And the same of other animals In the seventh House he giveth a wife of a good progenie descended but you shall be incumbred with many troubles with her causeth love to be anxious unconstant prolongeth contentions and maketh ones adversary to circumvent him with many cavillations but in process of time he giveth victory In the eighth House he sheweth the kind of death to be good and honest but obscure or in a strange place or pilgrimage discovereth Legacies and Possessions but to be obtained with suit and difficulty denoteth Funerals and Buryings to be obscure the portion of a wife to be hardly gotten but easily spent In the ninth House he maketh journeys to be dangerous and a party absent slowly to return causeth men to be occupied in offices of Religion sheweth Sciences to be unaccomplished but keepeth constancy in faith and Religion In the tenth House he signifieth Kings and Princes to be potent but to gain their power with war and violence banished men he sheweth shall soon return it likewise discovereth Honors great Offices and benefits but for which you shall continually labour and strive and wherein you shall have no stable continuance A Judge shall not favour you Suits and contentions he prolongeth A father and mother he sheweth shall soon die and always to be affected with many diseases In the eleventh House he maketh many friends but such as are poor and unprofitable and not able to relieve thy necessities it ingratiates you with Princes and giveth great hopes but small gains neither long to continue in any benefice or offices bestowed by a Prince In the twelfth House he sheweth enemies to be crafty subtil and fraudulent and studying to circumvent you with many secret factions signifies one in prison to be long detained but at length to be delivered Animals he sheweth to be unfruitful and servants unprofitable and the changes of fortune to be frequent from good to evil and from bad to good Via in the first House bestoweth a long and prosperous life giveth signification of a stranger lean of body and tall of stature fair of complexion having a small beard a person liberal and pleasant but slowe and little addicted to labour In the second he increaseth substance and riches recovereth any thing that is stolen or lost but signifies the thief to be departed without the City In the third he multiplies brethren and kinsfolks signifies continual journeys and prosperous men that are publikely known honest and of good conversation Via in the fourth House signifies the father to be honest increaseth the Patrimony and Inheritance produceth wealthy fields sheweth treasure to be in the place enquired after recovereth any thing lost In the fifth he increaseth the company of male-children sheweth a woman with childe to bring forth a male-childe sendeth Embassages to strange and remote parts increaseth publike honours signifieth an honest kinde of death and to be known thorow many Provinces In the sixth House Via preserveth from sickness signifies the diseased speedily to recover giveth profitable servants and animals fruitful and profitable In the seventh House he bestoweth a wife fair and pleasant with whom you shall enjoy perpetual felicity causeth strifes and controversies most speedily to be determined adversaries to be easily overcome and that shall willingly submit their controversies to the Arbitration of good men In the eighth House he sheweth the kinde of death to proceed from Phlegmatick diseases to be honest and of good report discovereth great Legacies and rich Inheritances to be obtained by the dead And if any one hath been reported to be dead it sheweth him to be alive In the ninth House Via causeth long journeys by water especially by Sea and portendeth very great gains to be acquired thereby he denoteth Priesthoods and profits from Ecclesiastical employments maketh men of good Religion upright and constant of faith sheweth dreams to be true whose signification shall suddenly appear increaseth Philosophical and Grammatical Sciences and those things which appertain to the instruction and bringing up of children In the tenth House if Via be found he maketh Kings and Princes happie and fortunate and such as shall maintain continual peace with their Allies and that they shall require amity and friendship amongst many Princes by their several Embassages promoteth publike Honours Offices and Magistracie amongst the vulgar and common people or about things pertaining to the water journeys or about gathering Taxes and Assesments sheweth Judges to be just and merciful and that shall quickly dispatch Causes depending before them and denotes a mother to be of good repute healthy and of long life In the eleventh House he raiseth many wealthy friends and acquireth faithful friends in forraign Provinces and Countries and that shall willingly relieve him that requires them with all help and diligence It ingratiates persons with profit and trust amongst Princes employing him in such Offices as he shall be incumbred with continual travels Via in the twelfth House causeth many enemies but such as of whom little hurt or danger is to be feared signifies servants and animals to be profitable whosoever is in prison to be escaped or speedily to be delivered from thence and preserveth a man from the evil accidents of Fortune Populus being found in the first House if a Question be propounded concerning that House sheweth a mean life of a middle age but inconstant with divers sicknesses and various successes of Fortune signifies a man of a middle stature a gross body well set in his members perhaps some mold or mark about his left eye But if a Question shall be propounded concerning the figure of a man and to this figure if there be joyned any of the figures of Saturn or Rubeus it sheweth the man to be monstrously deformed and that deformity he signifies to proceed from his birth but if in the fifth House if he be encompas●ed with malevolent Aspects then that monstrousness is to come In the second House Populus sheweth a mean substance and that to be gotten with great difficulty maketh a man also always sensible of

out Moreover besides these Characters there are certain familiar Figures Images of evil Spirits under which forms they are wont to appear and yield obedience to them that invoke them And all these Characters or Images may be seen by the table following according to the course of the letters constituting the names of Spirits themselves so that if in any letter there is found more then the name of one Spirit his Image holdeth the pre-eminence the others imparting their own order so that they which are the first orders to them is attributed the head the upper part of the body according to their own figure those which are the lowest do possess the thighs and feet so also the middle letters do attribute like to themselves the middle parts of the body or give the parts that 〈◊〉 But if there happen any contrariety that letter which is the stronger in the number shall bear rule and if they are equal they all impart equal things Furthermore if any name shall obtain any notable Character or Instrument out of the Table he shall likewise have the same character in the Image We may also attain to the knowledge of the dignities of the evil Spirits by the same Tables of Characters and Images for upon what spirit soever there falleth any excellent signe or instrument out of the Table of Characters he possesseth that dignity As if there shall be Crown it sheweth a Kingly dignity if a Crest or Plume a Duke dome if a Horn a County if without these there be a Scepter Sword or forked Instrument it sheweth Rule and Authority Likewise out of the Table of Images you shall finde them which bear the chief Kingly dignity from the Crown judge dignity and from the Instruments Rule and Authority Lastly they which bear an humane shape and figure have greater dignity then those which appear under the Forms and Images of Beasts they also who ride do excel them which appear on foot And thus according to all their commixtures you may judge the dignity and excellency of Spirits one before another Moreover you must understand that the Spirits of the inferiour order of what dignity soever they be are alwaies subject to the Spirits of the superiour order so also that it is not incongruent for their Kings and Dukes to be Subject and Minister to the presidents of the superiour order The shapes familiar to the Spirits of Saturn ♄ THey appear for the most part with a tall lean and slender body with an angry countenance having four faces one in the hinder part of the head one on the former part of the head and on each side nosed or beaked there likewise appeareth a face on each knee of a black shining colour their motion is the moving of the winde with a kinde of earthquake their signe is white earth whiter then any Snow The particular forms are A King having a beard riding on a Dragon An Old man with a beard An Old woman leaning on a staffe A Hog A Dragon An Owl A black Garment A Hooke or Sickle A Juniper-tree The familiar forms to the Spirits of Jupiter ♃ THe Spirits of Jupiter do appear with a body sanguine and cholerick of a middle stature with a horrible fearful motion but with a milde countenance a gentle speech and of the colour of Iron The motion of them is flashings of Lightning and Thunder their signe is there will appear men about the circle who shall seem to be devoured of Lions Their particular forms are A King with a Sword drawn riding on a Stag A Man wearing a Mitre in long rayment A Maid with a Laurel-Crown adorned with Flowers A Bull A Stag A Peacock An azure Garment A Sword A Box-tree The familiar forms of the Spirits of Mars ♂ THey appear in a tall body cholerick a filthy countenance of colour brown swarthy or red having horns like Harts horns and Griphins claws bellowing like wilde Bulls Their Motion is like fire burning their signe Thunder and Lightning about the Circle Their particular shapes are A King armed riding upon a Wolf A Man armed A Woman holding a buckler on her thigh A Hee-goat A Horse A Stag A red Garment Wool A Cheeslip Shapes familiar to the Spirits of the Sun ☉ THe Spirits of the Sun do for the most part appear in a large full and great body sanguine and gross in a gold colour with the tincture of blood Their motion is as the Lightning of Heaven their signe is to move the person to sweat that calls them But their particular forms are A King having a Scepter riding on a Lion A King crowned A Queen with a Scepter A Bird A Lion A Cock A yellow or golden Garment A Scepter Candatus Familiar shapes of the Spirits of Venus ♀ THey do appear with a fair body of middle stature with an amiable and pleasant countenance of colour white or green the upper part golden The motion of them is as it were a most clear Star For their signe there will seem to be maids playing without the Circle which will provoke and allure him that calleth them to play But their particular forms are A King with a Scepter riding upon a Camel A Maid clothed and dressed beautifully A Maid naked A Shee-goat A Camel A Dove A white or green Garment Flowers The herb Savine The familiar forms of the Spirits of Mercury ☿ THe Spirits of Mercury will appear for the most part in a body of a middle stature cold liquid and moist fair and with an affable speech in a humane shape and form like unto a Knight armed of colour clear and bright The motion of them is as it were silver-coloured clouds For their signe they cause and bring horror and fear unto him that calls them But their particular shapes are A King riding upon a Bear A fair Youth A Woman holding a distaffe A Dog A Shee-bear A Magpie A Garment of sundry changeable colours A Rod A little staffe The forms familiar to the Spirits of the Moon ☽ THey will for the most part appear in a great and full body soft and phlegmatique of colour like a black obscure cloud having a swelling countenance with eyes red and full of water a bald head and teeth like a wilde boar Their motion is as it were an exceeding great tempest of the Sea For their signe there will appear an exceeding great rain about the Circle And their particular shapes are A King like an Archer riding upon a Doe A little Boy A Woman-hunter with a bow and arrows A Cow A little Doe A Goose A Garment green or silver-coloured An Arrow A Creature having many feet But we now come to speak of the holy and sacred Pentacles and Sigils Now these pentacles are as it were certain holy signes preserving us from evil chances and events and helping and assisting us to binde exterminate and drive away evil spirits and alluring the good spirits and reconciling them unto us

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 ●ite 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 and profanation Now this sacred book being thus composed according to the maner 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 rite and order There is another maner of consecrating a book of spirits which is more easie and of much efficacie to produce every effect except that in opening this book the spirits do not always come visible And this way is thus Let there be made a book of spirits as we have before before set forth but in the end thereof let there be written Invocations and Bonds and 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 maner 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 ways 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 midd●e 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 to 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 ways and in sundry manners do offer themselves unto us For they do openly speak to those that watch and do offer themselves to oursight 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 ●ight 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 days 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 days chaste abstinent and to separate himself as much as may be done from all perturbation of minde and from all maner of forraign and secular business Also he shall obser●e 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 days of fasting and preparation is commonly the time of a whole Lunation There is also another number observed amongst the Caballists which is fourty 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 maner of noise and not subject to any strangers sight This place must first be exercised and consecrated and let there be a table or altar placed therein covered with clean white linen and set towards the east and on each side thereof let there be set two consecrated wax-lights burning the flame whereof ought not to go out all these days In the middle of the altar let there be placed Lamens or the holy paper which we have