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 efficacy and extention and enlargment of force and virtue As if a deprication would be made for the overthrow and destruction of ones enemies then we are to mind and call to remembrance how God destroyed the face fo the whole 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 mind if any other malediction or curse be found in holy writ And thus in things of the like sort So likewise in depricating 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 through the red-Red-Sea and also we are to mind how Christ walked on the waters and how he saved the ship in danger to be cast away with the tempest and how he commanded the winds 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 only 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 aâ—minister unto us whether one or more or whetâ—er he be an Angel or star or soul or any of the noble Angels But this kind 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 enchantments You may know further that these kind of bonds have a threefold difference for the first bond is when we conjure by natural things the second is compounded of religious mystâ—ries by Sacraments Miracles and things oâ— this sort and the third is constituted by dâ—vine names and holy Sigils And these kind of bonâ—s 〈◊〉 mâ—y bind not only spirits but also othâ—r creatâ—res whatsoever as animaâ—s tempests burnings floods of waters and the force and power of arms Oftentimes also we use these bonds aforesaid not only by conâ—uration but sometimes also using the means of dâ—precation and benediction Moreover it conduceth much to this purpose to join some sentence of holy Scripture if any shall be found convenient therâ—unto as in the conjuration of Serpents by commemorating the curse of the Serpent in the earthly Paradise and the setting up the Sâ—rpent in the wilderness and further added 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 bind that which we intend to hinder as the rites of excommunication of sepulcres 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 virtue of this consecration most chiefly consists in two things to wit in the power of the person consecrating and by the virtue 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 shall with a firm and undoubted faith believe the virtue power and efficacy thereof And then in the prayer itself by which this consecration is made there is required the like holiness which either solely consisteth in the prayer itself 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 only by itself but by the commemoration of holy things as the commemoration holy Scriptures histories works miracles effects graces promises sacraments and sacrâ—mental things and the like Which thâ—ngs â—y a certain similitude do seem properly or iâ—â—â—â—perly to appertain to the thing consâ—crateâ— There is used also the invocation of some 〈◊〉 names with the consignation of holy seals 〈◊〉 things of the like sort which do conducâ—â—â—â—â—ctification and expiation such as are tâ—e 〈…〉 with holy-watâ—r unctions wâ—th 〈…〉 and adoriferous suffumigations 〈…〉 holy worship And therefore in every 〈…〉 there is chiefly used the beneâ—iction 〈◊〉 consecration of water oil fire and fuâ—â—gatioâ—s used every where with holy wax-lights or lamps burning for without lights no sacraments is rightly performed This is therefore 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 virtues We are also to observe that in the end of every consecration after that the prayer is â—ightly peâ—formed the person consecrating ought to bless the thing consecrated by breathing out some words with divine virtue and power of the present consecration with the commemoration of his virtue and authority that it may be the more duly performed and with an earnest and intentive mind 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 thence sprang four holy rivers which watered the whole
earth Likewise we are to call to remembrance in wâ—at manner God made the water to be the instrument of executing his Justice in the destruction of the giants 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 through the midst of the sea on dry ground through the midst of the river of Jordan likewise how marvelously he drew forth water out of the stony rock in the wilderness and how at the prayer of Sampson he caused a fountain of running water to flow out of the cheek tooth of the jaw bone of an ass and likewise how God hath made waters the instrument of his mercy and of salvation for the expiation of original sin also how Christ was baptized in Jordan and hath hereby sanctified and cleansed the waters Moreover certain divine names are to be invocated which are conâ—oâ—mable hereunto as that God is a living fountaâ—n living water the fountain of mercy and names of the like kind And likewise in the coâ—â—ecâ—aâ—ion of fire we are to commemorate how that God hath created the fire to be an Instrument 〈…〉 his justice for punishment 〈◊〉 â—nd for the expiation of sins also whâ—n Goâ—â—â—all come to judge the world he will commâ—nd a conflagration of fire to go before him And we are to call to remembrance in what mâ—nner God appeared to Moses in the burning buâ—â— and also how he went before the children of Israel in a pillar of fire and that nothing can be duely offered sacrificed or sanctified without fire and how that God instituted fire to be kept continually in the tabernacle of the covenant and how miraculously he re-kindled the same being extinct and preserved it elsewhere from going out being hidden under the waters and things of this sort Likewise the names of God are to be called upon which are consonant hereunto as it is read in the Law and the Prophets that God is a consuming fire and if there be any of the divine name which signify fire or such-like names as the glory of God the light of God the splendor and brightness of God And likewise in the consecration of Oil and Perfumes we are to call remembrance such holy things as are pertinent to this purpose which we read in Exodus of the holy anointing Oil and divine names significant thereunto such as is the name Christ which signifies anointed and what mysteries there are hereof as that in the Revelations of the two Olive-trees distilling holy oil into the lamps that burn before the face of God and the like And the blessing of the lights wax and lamps is taken from the fire and the altar which containeth the substance of the flame and what other such similitudes as are in mysteries as that of the seven candlesticks lamps burning before the face of God These therefore are the consecrations which first of all are necessary to be used in every kind of devotion and ought to precede it and without which nothing in holy Rites can be duely performed In the next place now we shall shew unto you the consecration of places instruments and such like things Therefore when you would consecrate any place or circle you ought to take the prayer of Solomon used in the dedication of the Temple and moreover you must bless the place with the sprinkling of holy-water and with fumigations by commemorating in the benediction holy mysteries such as these are The sanctification of the throne of God of mount Sinai of the tabernacle of the covenant of the holy of holies of the temple oâ— Jerusalâ—◠〈◊〉 â—â—so the sanctification of mount Goloâ—ha 〈◊〉 â—he crucifying of Christ the sâ—nctâ—fication 〈…〉 temple of Christ of mount Tabor by th◠〈◊〉 â—â—â—fâ—gurâ—tion and ascention of Christ and th◠〈◊〉 And by invocating divine names which aâ—e siâ—nificant hereunto such as the place of God 〈◊〉 tâ—rone of God the Chair of God the tabernâ—câ—e oâ— God the altar of God the habitation of God and such like divine names of this sort which are to be written about the circle or place to be consecrated And in the consecration of instruments and of all other things whatsoever that are serviceable to this art you shall proceed after the same manner by sprinkling the same with holy water perfuming the same with holy fumagations anointing it with holy oil sealing it with some holy Sigil and blessing it with prayer and by commemorating holy things out of the sacred Scriptures religion and divine names which shall be found agreeable to the thing that is to be consecrated as for example sake in consecrating a sword we are to call to remembrance that in the Gospel He that hath two coats c. and that place in the second of Maccabees that a sword was divinely miraculously sent to Judas Macchabeus And if there be any thing of the like in the prophets as that place Take unto you two-edge swords c. In like mâ—nâ—â— yoâ—â—hall consecrate experiments and books anâ— whâ—â—soever of the like nature as it is contained in â—ritings pictures and the like by sprinkling perfuâ—ing anointing sealing and blâ—ssing with holy commemorations and calling to rememâ—rance the sanctification of mysteries as the sancâ—ifications of the tables of the ten commandments which were delivered to Moses by God in mount Sinai the sanctification of the testaments of God the old and the new the sanctification of the law and of the Prophets and Scriptures which are promulgated by the holy Ghost Moreover there is to be commemorated such divine nâ—mes â—s are fit and convenient hereunto as these are the Testament of God the book of 〈◊〉 â—he book of life the knowledge of God the wisdom of God and the like And with such kâ—nd of rites is the personal consecration perfoâ—med There is furthermore besides these another rite of consecration of wonderful power and much efficacy And this is out of the kinds of superstitions that is to say when the rite of consecration or collection of any Sacrament in the Church is transferred to that thing which we would consecrate It is to be known also that vows Oblations and Sacrafice have the power of Consecration as well real as personal and they are as it were certain covenants and conventions between those names with which they are made and us who make them strongly cleaving to our desire and wished effect as when we dedicate offer and sacrafice with certain names or things as fumigations unctions rings images looking-glasses and things less material as deities sigils pentacles inchantments orations pictures and Scriptures of which we have largely spoken in our third book of Occult philosophy There is extant amongst those magicians who do most use the ministery of evil spirits a certain rite of invocating spirits by a book to be Consecrating before to that purpose which is properly called A book of Spirits whereof we shall now speak
cause and business and for what thing thou makest this conjuration The Conjuration of the Lord's day I Conjure and confirm upon you ye strong and holy Angels of God in the name Adonay Eye Eye Eya which is he who was and is and is to come Eye Abray and in the name Saday Cados Cados Cados sitting on high upon the Cherubin and by the great name of God himself strong and powerful who is exalted above all heavens Eye Saray maker of the world who created the world the heaven the earth the sea and all that in them is in the first day and sealed them with his holy name Phaa and by the name of the holy Angels who rule in the fourth Heaven and serve before the most mighty Salamia an Angel great and honourable and by the name of his star which is Sol and by his sign and by the immense name of the living God and by all the names aforesaid I conjure thee Michael Oh! great Angel who art chief ruler of the Lord's day and by the name Adonay the God of Israel who hath created the world and all that therein is That thou labour for me and fulfil all my petitions according to my will and desire in my cause and business The spirits of the air of the Lord's day are under the north wind their nature is to procure gold gems carbuncles riches to cause one to obtain favour and benevolence to dissolve the enmities of men to raise men to honours to carry or take away infirmities But in what manner they appear is spoken already in the former book of magical ceremonies Consideration of Monday THE Angel of Monday his Sigil Planet the Sign of the Planet and name of the first heaven Gabriel ☽ ♋ Shamain The Angels of Monday Gabriel Michael Samael The Angels oâ— the Air ruling on Monday Arcan King His ministers Bilet Missabu Abuzaha The wind which the said Angels of the Air are subject to the West-wind The Angels of the first heaven ruling on Monday which ought to be called from the four parts of the world From the east Gabriel Gabrael Madiel Deamiel Janaek From the west Sachiel Zaniel Habaiel Bachanael Corabael From the north Mael Uvael Valnum Baliel Balay Humastrau From the south Curaniel Dabriel Darquiel Hanun Anayl Vetuel The perfume of Monday Aloes The Conjuration of Monday COnjuro confirmo super vos Angeli fortes boni in nomine Adonay Adonay Adonay Eye Eye Eye Cados Cados Cados Achim Achim Ja Ja Fortis Ja qui apparuit monte Sinai cum glorificatione regis Adonay Saday Zebaoth Anathay Ya Ya Ya Maâ—inata Abim Jeia qui maria creavit stagna omnes aquas in secundo die quasdam super caelos quasdam in terra Sigillavit mare in alio nomine suo terminum quem sibi poâ—uit non praeteribit per nomina Angâ—lorum qui dominantur in primo excercitu qui serviunt â—rphaniel Angelo magno precioso honorato per nomen stellae quae est Luna per nomina praedicta super te conjuro scilicet Gabriel qui es praepositus diei Lunae secundo quod pro me labores adimpleas c. As the conjuration of Sunday The Conjuration of Monday I Conjure and confirm upon you ye strong and good Angels in the name of Adonay Adonay Adonay Eye Eye Eye Cados Cados Cados Achim Achim Ja Ja strong Ja who appeared in mount Sinai with the glorification of King Adonay Saday Zebaoth Anathay Ya Ya Ya Marinata Abim Jeia who created the Sea and all lakes and waters in the second day which are above the heavens and in the earth and sealed the Sea in his high name and gave it bounds beyond which it cannot pass and by the names of the Angels who rule in the first Legion who serve Orphaniel a great precious and honourable Angel and by the name of his star which is ☽ and by all the names aforesaid I conjure thee Gabriel who art chief ruler of Monday the second day that for me thou labour and fulfil c. The Spirits of the air of Monday are subject to the west-wind which is the wind of the moon their nature is to give silver to convey things from place to place to make horses swift and to disclose the secrets of persons both present and future but in what manner they appear you may see in the former book Considerations of Tuesday THE Angels of Tuesday his Sigil his Planet the Sign governing that Planet and the name of the fifth heaven Samael ... ♂ ♈ â™ Machon The Angels of Tuesday Samael Satael Amabiel The Angels of the Air ruling on Tuesday Samax King His ministers Carmax Ismoli Paffran The wind to which the said Angels are subject The East-wind The Angels of the fifth heaven ruling on Tuesday which ought to be called from the four parts of the World At the east Friagne Guael Damael Calzas Arragon At the west Lama Astagna Lobquin Soncas Jazel Isiael Irel. At the north Rahumel Hyniel Rayel Seraphiel Mathiel Fraciel At the south Sacriel Janiel Galdel Osael Vianuel Zaliel The perfume of Tuesday Pepper The Conjuration of Tuesday COnjuro confirmo super vos Angeli fortes sancti per nomen Ya Ya Ya He He He Va Hy Hy Ha Ha Ha Va Va Va An An An Aie Aie Aie El Ay Elibra Eloim Eloim per nomina ipsius alti Dei qui fecit aquam aridam apparere vocavit terram produxit arbores herbas de ea sigillavit super eam cum precioso honorato metuendo sancto nomine suo per nomen angelorum dominantium in quinto exercitu qui serviunt Acimoy Angelo magno forti potenti honorato per nomen Stellae quae est Mars per nomina praedicta conjuro super te Samael Angele magne qui praepositus es diei Martis per nomina Adonay Dei vivi veri quod pro me labores adimpleas c. As in the Conjuration of Sunday The Conjuration of Tuesday I Conjure and call upon you ye strong and good Angels in the name Ya Ya Ya He He He Va Hy Hy Ha Ha Ha Va Va Va An An An Aia Aia Aia El Ay Elibra Eloim Eloim and by the names of him the high God who hath made the Sea into dry Land and by his word hath made the Earth and produced Trees and hath set his Seal upon the Plants of it with his precious honoured revered holy name and by the name of the Angels governing in the fifth House who are subservient to the great Angel Acimoy who is strong powerful and honoured by the name of the Constellation which is called Mars And I call upon thee Samael and the names above mentioned thou great Angel who presidest over the day of Mars by the name Adonay the living true God that you assist me in accomplishing my labours c. As in
be noble and of long life In the eleventh house he signifieth true friends and profitable a Prince rich and liberal maketh a man fortunate and beloved of his Prince In the twelfth house if a question be proposed of the quality of enemies it demonstrateth them to be potent and noble and hardly to be resisted But if a question shall be concerning any other condition or respect of the enemies he will deliver from their treacheries It signifies faithful servants reduceth fugitives hath signification of animals as horses lions and bulls freeth from imprisonments and eminent dangers he either mitigateth or taketh away Fortuna minor in the first house giveth long life but incumbred with divers molestations and sicknesses it signifieth a person of short stature a lean body having a mold or mark in his forehead or right eye In the second house he signifies substance and that to be consumed with too much prodigality hideth a thief and a thing stolen is scarsely to be recovered but great labour In the third house he causeth dicord amongst brethren and kinsfolk threateneth danger to be in a journey but escapeth it rendereth men to be of good faith but of close and hidden minds In the fourth house he prejudiceth patrimonies and inheritances concealeth treasures 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 child he signifies shall have a woman-child 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 progeny descended but you shall be incumbred with many troubles with her causeth love to be anxious and unconstant prolongeth contentions and maketh ones adversaries 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 hardy 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 honours great Offices and benefits but for which you shall continually labour and strive and wherein you shall have no staple 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 slow and little addicted to labour In the second house he increaseth substance riches recovereth any thing that is stolen or lost but signifies the thief to be departed without the City in the third house he multiplies brethren and kinsfolks signifies continual journeys and prosperous men that are publicly 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 inquired after recovereth any thing lost In the fifth house he increaseth the company of male Children sheweth a woman with child to bring forth a male child sendeth Embassages to strange and remote parts increaseth public honours signifieth an honest kind of death and to be known through many Provinces Via in the sixth house preserveth from sickness signifies the diseased soon 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 kind 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 Via in the ninth house 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 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 happy 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 public honours offices and Magistracy amongst the vulgar and common people or about things pertaining to the water journeys or about gathering Taxes and Assessments sheweth Judges to be just and merciful and that shall quickly dispatch Causes depending before them and denotes a mother to of good repute healthy and of a long life In the eleventh house he raiseth many wealthy friends and acquireth faithful friends in foreign 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
a few wâ—rds For this book is to be Consecrated a book of evil spirits ceremoniously to be composed in their name and order whereunto they bind with a certain holy oath the ready and present obedience of the spirit therein written Now this book is to be made of most pure and clean paper that hath never been used before which many do call 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 his dignity and place with his office power Yet very many do compose this book otherwise omitting the characters or image but it is more efficatious not to neglect any thing which conduceth to it Moreover there is to be observed the circumstâ—nces of places times hours according to the stars â—hich 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 garnishâ—d and kept secure with registers and seâ—ls lest it should happen after the consecration to open in some place not intended and endâ—nger the opâ—rator Furthermore this bâ—ok ouâ—ht to be kâ—pt as reverently as may be for irrâ—verâ—nce of mâ—nd causeth it to lose its virtue with pollution and profâ—nation Now this sacred book bâ—ing thus composed according to to the manner al◠〈◊〉 delivered we are then to proceed to the conâ—â—â—â—atioâ— thereof after a two fold way one whereof iâ— that â—ll and singular the spirits who are written in the book be called to the circle according to the rites and order which we have befoâ—e 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 oaths which are written in that book and then the book to be consecrated being placed without the Circle in a tâ—iangle 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 easy and of much efficacy 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 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 Majesty 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 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 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 there order and destroying the Circle depart before the sun rise And this is the last rite and manner of consecrating profitable to whatsoever writings 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 himâ—elf towâ—rds 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 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 thing one whreof 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 religiouâ—ly 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 chast abstinent and to seperate himself as much as may be done from all preturbation of mind and from all manner of foreign and secular business Also he shall observe fasting 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 cloathed 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 Cabalists which is forty days Now concerning
of the works of nature or by his own art sooner bringeth the same to pass An example hereof he giveth in the wise men of Pharoah who immediately brought forth frogs and serpents at the commandment of the King which nature more slowly and leisurely procreateth Castor Thou hast excellently answered to the question Pollux but add something concerning the original of those Spirits which do resist and refuse virtue for oftentimes doubting I have been persuaded that such Erynnes as are from God do not appear out of the earth Pollux The Ecclesiastical Scripture every where maketh mention of the rising of them but I will unfold such a doubt and there do arise many and various opinions of writers but more commonly Peter Lombardus in his book of Sentences draweth his Allegations out of St. Augustine upon Genesis to wit that the Devil was before his fall an Archangel and had a fine tender body composed by God out of the serenity and purest matter of the sky and air but then after his fall from an Archangel he was made an Apostate and his body no more fine and subtil but his body was made that it might suffer the effect of a more gross substance from the quality of the more obscure dark and spissious air which body also was stricken and astonished with the raging madness of pride did draw away very many which were then Angels with him into his service and bondage that they might be made Devils who in this troublesome world do exercise their servile courses for him and they do compel the inhabitants therein or rather entice them and to this purpose they undertake various endeavours and do attempt various and manifold horrible studies that are abominable unto God and they serve in slavery and thraldom to Beelzebub their Prince and are held in most strong captivity Castor What have we the fall of this Archangel no where else in holy writ but in the writings of St. Augustine Pollux We have also the fall of other Angels Castâ—r Where Pollux In Esaias to whom thou shalt give the honour of an Evangelist rather than a Prophet because he so fully and plainly foretold of Christ and his kingdom he maketh mention here of in his 14 Chapter And we have them also spoken of by the Apostle Peter when he saith God spâ—red not his Angels which sinned 2 Epist. 2. Castor Have the Devils a select place appointed them by God which they inhabit Pollux Peter the head of the Church in the place before quoted affirmeth them to be câ—st headlong into â—ell reserved in tâ—e câ—ains of hell from whence as Cortesius â—â—ith 〈…〉 go out unless it be to tempt provokâ— and 〈◊〉 mâ—n But St. Augustine the châ—â—pion â—f Christ in his book of the agoâ—y 〈…〉 teachâ—th That these kin◠〈…〉 sublunarâ— râ—gion And in his 4â— Epist. he â—etâ— fâ—rth That the most dark an◠〈…〉 is predestinâ—ted 〈…〉 may the more nearly 〈◊〉 theâ—r 〈◊〉 of 〈◊〉 and detaining Castor Origen hath taught that the pâ—â—ishment of the Devils are appointed for a time what sayst thou to this Pollux What shall I say unless I should bewail and deplore the opinion of so great a man Castor Wherefore shouldst thou do so Pollux Truly if they have hardened themselves in wickedness time cannot purge nor cleanse them or if they never so much desire it they can never be able to accomplish it for there is no space of repentance nor time to recall what is past given unto them Castor Thou hast now declared that the Archangel that became an Apostate did draw away very many other Angels with him in his fall that they might become Devils could not he of his own proper inseperate mallice after his fall sufficiently rule over his own Province without the Angels that fell with him Pollux He could but being allured by that pride which made him so arrogantly affect the Majesty of God he did so far strive to be like unto God that he chose very many Ministers unto himself to which in general he doth not commit all things he would have effected but divers things to divers Ministers as may be gathered from the Hebrew Astronomers Those which we call Jovii Antemeridianii which are false Gods that is lyers which desire to be esteemed and adored for Gods and they are appointed as Servants and slaves to the Devil their Prince that they might allure the people of the earth into a common love of themselves which Plato saith Is the fountain of all wickedness that they may aspire to authority and greatness covet to be gorgeously clothed to be called Monarchs of the earth in perpetual power and Gods upon earth It is said that it was one of these that spoke to our Saviour shewing him all the Kingdoms of the earth saying All these things will I give thee if thou wilt fall down and worship me Castor Certainly these Meridiani I have almost declared to appear a madness in Libieus Sapho and Dioclesian the Emperor who accounted it the utmost degree of blessedness was to be reputed for Gods Pollux Truly this is a certain natural foolishness of the mind and of human nature he began having taken certain little birds to teach them by little and little to pronounce human words and say Sapho is a great God Which birds when they could pronounce the words perfectly he sent them abroad for this end and purpose that flying every where abroad they might repeat those words and the people which were ignorant of his deceitful invention were drawn to believe that those words were spoken by divine instinct and thereupon adore and worship him for a God The other would compel his Subjects hereunto that prostrating themselves down and lifting up their hands they should worship him as Almighty Castor But are not they the captives of the Devil who sâ—ir up wars which are called bloody-men in Scripture Pollux The Martialists of the north part of the world are called executioners of vengeance authors of devastations and sowers of evil worâ—ing and executing judgment with Asmodâ—us for their King Abadaon or Applyon whom St. John in his Rvelations mentioneth to be banâ—â—hed and expelled for these Spirits hâ—ve committed to them rapines hatred envy robberies wrath anger the excitements and provocations to sin war and fury sometimes making the Meridional Spirits their Mâ—ssengers And Arioch the Spirit of vengence whose work is to cause discord among brethren to break wedlock and disolve conjugal love that it 's impossible to be renewed of these mention is made in the 39 Chapter of Ecclesiastâ—câ—s And Esaias the heavenly Prophet speaketh of other Spirits sent from God to the Aegyptians to make them err which were spirits of darkness that is of lies and this kind of spirit they call Bolichim Castor Is unlawful venery and excessive gluttony also to be imputed to the Devils Pollux Yes chiefly for Iamblicus doth assert That the Spirits of the the water of the western part of the world and some
A whole figure Broken Half A letter inhering Adhering Separate The Characters of evil Spirits A right line Crooked Reflexed A simple figure Penetrate Broken A right letter Retrograde Invers'd Flame Wind. Water A mass Rain Clay A flying thing A creeping thing A Serpent An eye A hand A foot A crown A crest Horns A Scepter A Sword A Sâ—ourge But the Characters which are understood by the revelation of Spirits take their virtue from thence because they are as it were certain hidden seats making the harmony of some divinity either they are signs of a covenant entered into and of promised and plighted faith or of obedience And those characters cannot by any other means be searched out Moreover besides these Characters there are certain familiar Figures and Images of evil spirits under which forms they are wont to appear and yeild 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 than the name of one spirit his Image holdeth the preeminence 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 lowest do possess the thighs and feet so also the midde letters do attribute like to themselâ—es the middle parts of the body to give the parts that sit But if their happen any contrarity 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 images for upon what spirit soever their falleth any excellent sign or instrument out of the table of characters he possesseth that dignity As if their should be a crown it sheweth a Kingly dignity if a crest or plume a Dukedom if a horn a county if without these there be a scepter sword or forked instrument it sheweth rule authority Likewise out of the table of images you shall find them which bear the chief Kingly dignity from the crown judge dignity from the instruments rule authority Lastly they which bear an human shape and figure have greater dignity than those which appear under the forms 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 excellency of spirits one before another Moreover you must understand that the spirits of the inferior order of what dignity soever they be are always subject to the spirits of the superior order so also that it is not incongruent for their Kings Dukes to be subject minister to the presidents of the superior 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 thâ—ir motion is the moving of the wind with a kind of earthquake their sign is white earth whiter than any snow The particular fâ—â—ms are A King having a beard riding on a Dragon An Old man with a beard An Old woman leaning on a staff A Hog A Dragon An Owl A black Garment A Hook or Sickle A Juniper-tree The familiar forms to the Spirits of Jupiter ♃ THe spirits of Jupiter do appear with a body sanguine and choleric of a middle stature with a horrible fearful motion but with a mild countenance a gentle speech and of the colour of Iron The motion of them is flashings of Lightning and Thunder their sign is there will appear men about thâ— Circle who shall seem to be devoured of â—ions Thâ—ir particular forms arâ— A King with a Sword drawn riding on a Stag. A Man wearing a Mitre in long raiment A Maid with a Laurel Crown adorned with Flowers A Bull. A Stag. A Peacâ—ck An azure garment A Sword A Box-tree The familiar forms of the Spirits of Mars ♂ THey appear in a tall body choleric a filthy countenance of colour brown swaâ—â—hy or red hâ—ving horns like Harts horns and Griphins claws besâ—â—wing lâ—ke wild Bulls Their Motion is like fire burning their siâ—n Thunder and Lightning about the Circle Their partiâ—ular shapes are A King armed riding upon a Wolf A Man armed A Woman holding a buckler on her thigh A she 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 sign 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 Caudatus 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 sign there will seem to be maids playing without the circle which will provoke and alure him that calleth them to play But their particular forms are A King with a Scepter riding on a Camel A Maid naked A she 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 of an affable speech in a human 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 sign they cause and bring horror and fear to him that calls them But their particular shapes are A King riding upon a Bear A fair Youth A Woman holding a distaff A Dog A she Bear A Magpy A Garment of sundry changeable colours A Rod. A little staff The forms familiar to the Spirits of the Moon ☽ THEY will for the most part appear in a great and full body soft and phlegmatick of â—oâ—our â—ike a black obscure cloud having a sweâ—ling câ—untenance with eyes red and full of water a bâ—ld head and teeth like a wild boar Their moâ—â—on is as it were an exceeding great ten pest
oâ—â—he sea â—or their sign there will appear exceeding gâ—ea◠〈◊〉 about the circle and their particular shâ—pes 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 â—aving many feet But we now come to speak of the holy and sacred Pentacles and Sâ—gâ—ls Now these pentacles are as it were câ—rtain hâ—lâ— signs preserving us from evil chances and â—vents and helping and assisting us to bind exterâ—inate and drive away evil spirits and allurinâ— thâ— good spirits and reconciling them unto us And these pentacles do consist either of characters of the good spirits of the superior order or of sacred pictures of holy letters or revelatiâ—ns with apt and fit versicles which are compoâ—ed either of Geometrical figures and holy names oâ— God according to the course and manner 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 these kind of characters are especially to be named holy and then those characters which we have above called holy What character soever therefore of this kind 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 add 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 manner of his numbers that also shall be lawful to be done But the holy pictures which do make the pentacles are they which every where 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 visions of the Prophets as of Esaias Daniel Esdras and others and also out of the revelations 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 as well visible as in 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 slay the adversaries of my people Israel Or else 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 a 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 accoring 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 sort there are two pentacles of sublime virtue and great power very useful and necessary to be used in the consecration of experiments and spirits one whereof is that in the 1st 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 is written about which let there be written I am Alpha and 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 virtui tuae c. Give commandment O God to thy strength Confirm O God thy work in us Let them be as dust before the face of the wind And let thâ— Angâ—l of the Lord scatter them Let all their ways be darkness and uncertain And let the Angâ—l of the Lord persecute them Moreover let there be written about in the ten â—eneral names which are El Elohim Elohe Zebaoth Elâ—on Escerchie Adonay Jâ—h Tetragrammaton Saday There is another pentacle the figure whereof is like unto a Lamb slain having sâ—ven eyes and seven horns and under his feet a book sealâ—d with seven seals as it is in the 5. chap. of the Apochalypse Whereabout let it be written this versicle Behold the Lion hath overcome 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 lightning fall down from heaven Behold I have given you power to tread upon Serpents and Scorpions and over all the power of your enimies 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 virtue there must be written thereupon in all the several angles some divine name obtaining the force and efficacy of the thing desired yet so nevertheless that the name which is of this sort do consist of just so many lâ—tters as the figure may constitute a number or of so many letters of a name as joined together amongst themselves may make the number of a figure or by any number which may be divided without any superâ—luity or diminution Now such a name being found whether it beonly one name or more or divers names it is to be written in aâ—l the several anâ—les in the figure but in the middle of the fâ—gure 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 kind 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 befiting this name or from which that name is extracted And this is the way of