consecrate the Laurel buds To thee Phoebus dismissed thine shall be The Oracle to which all men shall flee In the 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 his ingenious Translaâ—ion of Cornelius Agrippa WHat is 't I view Agrippa made to wear An English habit sure 't is something rare Or are his Roman garments by thy Wit Translated to an English garb so fit T' illustrate him for that thou hast we see Enlightened his obscure Philosophy And that which did so intricate remain Thou hast expos'd to ev'ry vulgar brain If then thy beams through 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 Cambrige 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 incess add 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-politic purge and phlebotomy How will bold thieves our treasures rob who shall Lost goods regain or by his charms recall The nocent Th' art by thee repriev'd In thee the Magi seem to be reviv'd Phoebus is not brain-sick Jove's doves not dead Th' oracles not ceas'd Agrippa's bed Like the Arabian birds self-builded nest Which first her urn proves then her quickning rest Hath thee produc'd more than his equal sure Else had this art as yet remain'd obscure A miracle to vulgars well known to none Scarce read by deepest apprehension Then I 'll conclude since thou dost him explain That the 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 Geomancy MOST noble undertakings as if art And prudence should a bargain make t' impart Refulgent lustres you send forth a ray Which noblest partons never could display Well may Diana love you and inspire Your noblest genius with caelestial fire Whose sparkling fancy with more power can quell And sooner conquer than a magic spell The author thought not when he pen'd the book To be surmounted with 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 laurel bow Nature and art here strive the victory To get and though to yield he doth deny Th' hast got the start though he triumph in praise Yet may his Ivy wait upon your bays M. S. Contabrigiae Henry Cornelius Agrippa Of Geomancy GEOMANCY is an art of divination whereby the judgment may be rendered 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 equallity or inequallity likeness or unlikeness which figures are also reduced to the caelestial figures assuming their natures and properties according to the course and forms of the signs and planets Notwithstanding this in the first place we are to consider that this kind of art can declare or shew forth nothing of verity unless it shall be radical in some divine virtue and this the authors of this science have demonstrated to be too-fold the one whereof consists in religion and cerimonies and therefore they will have the projecting of the points of this art to be made with signs in the earth wherefore the art is appropriated to this element the earth even as pyromanâ—â— to the 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 terrestrial 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 soul itself of the projector when he is carried to this work with some great egress of his own desire for this art hath a natural obedience to the soul itself and of necessity hath efficacy and is moved to that which the soul itself desires and this way is by far more true and pure neither matters it where or how those points are projected therefore this art hath the same radix with the art of Astrological questions which also can no otherwise be verified unless 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 known that all figures upon which this whole art is founded are only sixteen as in this following table you shall see noted with their names Greater Fortune * * * *  *   *  Lesser Fortune  *   *  *  * *  * Solis ☉ Via * * * * Populus * * * * * * * * Lunae ☽ Acquisit * *  *  *  *  *  Laetitia  *  * * *  * *  * 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 judgment 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 diurnal and posited in his dignities the other or lesser fortune is when the sun is nocturnal or placed in less dignities Via and Populus that is the way and people are referred to the moon the first from her beginning and increasing the second from her full light and quarter decreasing Acquisitio
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-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-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
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
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-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
he will read any prayers psalms or gospels for his defence they ought to take the first place After these prayers and orations are said then let him begin to invoeate the spirit which he desireth with a gentle and loving Inchantment to all the coasts of the world with the commemoration of of his own authority and power And then let him rest a little looking about him to see if any spirit do appear which if he delay then let him repeat his invocation as abovesaid until he hath done it three times and if the spirit be pertinacious obstinate and will not appear then let him begin to conjure him with divine power so also that the conjurations and all his commemorations do agree with the nature and offices of the spirit himself and reiterate the same three times from stronger to stronger using objurgations contumelies cursings and punishments and suspension from his office and power and the like And after all the courses are finished then cease a little and if any spirit shall appear let the invocant turn himself towards the spirit and courteously receive him earnestly intreating him let him require his name and then proceeding further let him ask him â—hatsoever he will and if in any thing the spirit shall shew himself obstinate or lying let him be bound by convenient conjurations and if you doubt of any lye make without the circle with the consecrated sword the figure of a triangle or Pentagone and compel the spirit to enter into it and if thou receivest any promise which thou wouldest have to be confirmed with an oath let him stretch the sword out of the circle and swear the spirit by laying his hand upon the sword Then having obtâ—ined of the spirit that which you desire or are otherwise contented license him to depart with courteous words giving command unto him that he do no hurt and if he will not depart compel him by powerful conjurations and if need require expel him by exorcisms and by making contrary fumigations And when he is departed go not out of the circle but make a stay making prayer and giving of thanks unto God and the good Angels and also praying for your defence and conservation and then all those things being orderly performed you may depart But if your hopes are frustrated and no spirit will appear yet for this do not despair but leaving the circle return again at other times doing as before And if you shall judge that you have erred in any thing then you shall amend by adding or demishing for the constancy of reiteration doth often increase your authority and power and striketh terror into the spirits and humbleth them to obey And therefore some use to make a gate in the circle whereby they go in and out which they open and shut as they please and fortify it with holy names and pentacles This also we are to take notice of that when no spirits will appear but the Master being wearied hath determined to cease and give over let him not therefore depart without licensing the spirits for they that do neglâ—ct this are very greatly in danger except they are fortified with some sublime defence Oftentimes also the spirits do come although they appear not visible for to cause terror to him that calls them either in the thing which he useth or in the operation it self But this kind of licensing is not given simply but by a kind of dispensation with suspension until in the following terms they shall render themselves obedient Also without a Circle these spirits may be called to appear according to the way which is above delivered about the consecration of a book But when we intend to execute any effect by evil spirits where an apparition is not needful then that is to be done by making and forming that which is to be unto us an instrument or subject of the experiment itself as whether it be an image or a ring or a writing or any character candle or sacrifice or any thing of the like sort then the name of the spirit is to be wirtten therein with his character according to the exigency of the experiment either by writing it with some blood or otherwise using a perfume agreeable to the spirit Oftentimes also making prayer and orations to God and the good Angels before we invocate the evil spirit conjuring him by the divine power There is another kind of spirits which we have spoken of in our third book of occult philosophy not so hurtful and nearest to men so also that they are affected with human passions and do joy in the conversation of men and freely do inhabit with them and others do dwell in the woods and Desarts and others delight in the company of divers domestics animals and wild beasts and othersome do inhabit about fountains and meadows Whosoever therefore would call up these kind of spirits in the place where they abide it ought to be done with odoriferous perfumes and with sweet sounds and instruments of music specially composed for the business with using of songs inchantments and pleasant verses with praises and promises But those that are obstinate to yield to these things are to be compelled with threatnings comminations cursings delusions contumelies and especially by threatning them to expel them from those places where they are conversant Further if need be thou mayest betake thee to use Exorcisms but the chiefest thing that ought to be observed is constancy of mind and boldness free and alienated form fear Lastly when you would invocate these kind of spirits you ought to prepare a table in the place of invocation covered with clean linen whereupon you shall set new bread and running water or milk in new earthen vessels and new knives And you shall make a fire whereupon a perfume shall be made But let the invocant go unto the head of the table and round about it let there be seats placed for the spirits as you please and the spirits being called you shall invite them to drink and eat But if perchance you shall â—ear any evil spirit then draw a circle about it and let that part of the table at which the invocant sits be within the circle and the rest of the table without the circle In our third â—ook of Occult Philosophy we have taught how and by what means the soul is joined to the body and what happeneh to the soul after death Thou mayest know further that those souls do still love their relinquished bodies after death as it were a certain affinâ—ty alluring them such as are the souls of noxious men which have violently relinquished their bodies and souls wanting a due burial which do still wander in a liquid and turbulent spirits about their dead carcasses for these souls by the known means by which heretofore they were conjoined to their bodies by the like vapours liquors and favours are easily drawn unto them From hence it is that the souls of the dead are
subsist without an Enemy which virtue no sooner had the Almighty indued man withal but he forthwith added unto him an enemy lest that virtue should lose its nature being stupified with idleness He saith that a man cannot otherwise attain to the highest step unless he have always an active hand and that he shall establish and build up his salvation with a continual warfare and contention for God will not that mortal men shall come to immortal blessedness with an easy journey but he must wrestle and strive with sails and oars against the author and inventor of all evils and errors who causeth and worketh execrable things and miracles Cast. But sometimes it cometh to pass that by reason of the subtil snares and stratagems of the devil which he so craftily prepareth against us and especially against simple persons whom he intangleth with vain religions so that we cannot resist him or if we suppose our selves to be very able to withstand him yet nevertheless we shall be very much deceived by him as we read he oftentimes did to the good but almost foolish pastor of whom Tritemius maketh menâ—ion Poll. But what happened to this good Pastor and whom thou termest simple Cast. Tritemius saith Insomuch that he was not strong in faith therefore he made more account of the name of Saint Blaze and attributed more power and custody unto it than unto the name of God the best and greatest good Poll. In what manner Cast. He had in his walking staff or pastoral crook a Schedule inscribed with the name of St. Blaze by the power and virtue of which staff he did believe his swine were safely defended from the ravening of the wolves and he did attribute so great a deity to this Schedule that he would leave his herd of swine to feed in the fields alone notwithstanding a certain time coming when the pastor was absent from his flock and a certain man coming in the mean time saw the devil keeping them and he asked him what he kept here who is the worst persecutor of the salvation of men he answered I keep these swine The other replied By whose command the devil saith By the foolish confidence of the pastor for he included a certain Schedule in his staff unto which he ascribeth divine virtue or to the inscription of the name of St. Blaze and now contrary to his own law he believeth that his hogs are thereby defended from the injury of wolves inhering to me with a false superstition where when he hath been by me called again and again and hath not appeared I have taken this custody upon myself instead of St. Blaze for I always freely stand instead of God and his saints so also now most freely do I keep his swine for St. Blaze that I may magnify and confirm the foolish man in his vain confidence and thereby I may seduce him so that he may esteem this Schedule more than God Poll. This is a pleasant story but I do not wonder that the devil should impose so much upon so simple a pastor when he doth in many things prevail over the more wise if they do fit themselves to his opportunities which the Church contradicteth Poll. But are all things wrought and brought to pass by means of the devil which men call miracles Cast. No for we must give unto nature that which seemeth to belong unto her who is said to be the greatest worker of miracles as that which we have experienced in the stone Asbestos which as Solinus witnesseth being once set on fire cannot be quenched and the root Baara described by Josephus in the history of Jerusalem which he testified to be the colour of a flame of fire splendent shining in the night but so difficult to be taken that it always flies from under the hand of him that would take it and deceiveth his eyes so long until it be sprinkled with the urine of a menstruous woman and when it is retained by this means it may not be gathered or plucked up without danger for present death followeth him that gathereth or plucketh it up unless he shall be forâ—ifiâ—d with a presâ—rvative about his neck of the samâ— root For which cause they who want the same root do scarify it round about and having bound the root about with a bond they tye the â—ame to a dog and sudenly depart away Whereupon the dog too much endeavouring to follow after him drawâ—th up the root and as if the dog where to perform the turn of his master he forthwith dies and afterwardâ— the same root may be taken and handled without any danger to any man And the same Josephus teacheth that the same root is of such present force for expiations that also those who are vexed and tormented with unclean spirits are immediately delivered if they carry this root about them Notwithstanding there is nothing hindereth but that art also may imitate nature in the working of miracles as we may read in Aristotle of the Greek fire that would burn in water of which the said author in his singular treatise concerning this hath described very many compositions And concerning the fire which is extinguished with oil and kindled with cold water when it is besprinkled over therewith Poll. It sometimes happened that the devils do cloath themselves sometimes in more slender and sometimes in more gross habits that thereby they may very much affright and molest men with horrible phantasies and terrible sights with ghosts appearing in divers and several shapes aspects What cannot we be fortified with any thing to force and compel them to fly from us Cast. Origen in his book against Celsus saith that there is no way more certain than the naming of JESUS the true God For he saith he hath oftentimes seen innumerable spirits so driven away both from the souls and bodies of men St. Athanasius in his book de variis Quaestion testifieth that the most present remedy against the insultations of evil spirits is the begining of the 67 Psalm Let God arise and let his enemies be scattered Cyprian in his book Quod idola dii non sint commandeth that the devils should be conjured away by the true God Some men have declared that fire which is the most holy of all elements and the creed and also the instrument whereon the fire was carried were very profitable for this purpose from whence in their sacrifices about the sepulchers of the dead they diligently observed the use of lights or else from thence that Pythagoras did determine that God could in no wise be truly worshipped without lights burning Some others do bind swords for this intent and purpose taking the same out of the 11 Ode of Homer where he writeth that Ulysses when he offered a sacrifice to his mother had a sword drawn present by him wherewith he expelled and drove away the spirits from the blood of his sacrifice And in the sixth of Virgil when the Sybil led Aeneas into
the seven Governors are called simply in that time day and hour wherein they rule visibly or invisibly by their Names and Offices which God hath given unto them and by proposing their Character which they have given or confirmed The Governor Aratron hath in his power those things which he doth naturally that is after the same manner and subject as those things which in Astronomy are ascribed to the power of Saturn Those things which he doeth of his own free will are 1. That he can convert any thing into a stone in a moment either animal or plant retaining the same object to the sight 2. He converteth treasures into coals and coals into treasure 3. He giveth familiars with a definite power 4. He teacheth Alâ—hymy Magick and Physic. 5. He reconcileth the subterranean spirits to men maketh hairy men 6. He causeth one to be invisible 7. The barren he maketh fruitful and giveth long life His Character He hath under him 49 Kings 42 Princes 35 Presidents 28 Dukes 21 Ministers standing before him 14 familiars seven messengers he commandeth 36000 legions of spirits a legion is 490. Bether governeth those things which are ascribed to Jupiter he soon cometh being called He that is dignified with his character he raiseth to very great dignities to cast open treasures he reconcileth the spirits of the air that they give true answers they transport precious stones from place to place and they make medicines to work miraculously in their effects he giveth also the familiars of the firmament and prolongeth life to 700 years if God will His Character He hath under him 42 Kings 35 Princes 28 Dukes 21 Counsellors 14 Ministers 7 Messengers 29000 legions of spirits Phaleg ruleth those things which are attributed to Mars the Prince of peace He that hath his character he raiseth to great honours in warlike affairs His Character Och governeth solar things he giveth 600 years with perfect health he bestoweth great wisdom giveth the most excellent Spirits teacheth perfect medicines he converteth all things into most pure gold and precious stones he giveth gold and a purse springing with gold He that is dignified with his character he maketh him to be worshiped as a Deity by the Kings of the whole world The Character He hath under him 36536 legions he administereth all things alone and all his spirits serve him by centuries Hagith governeth Venereous things He that is dignified with his character he maketh very fair and to be adorned with all beauty He converteth copper into gold in a moment and gold into copper he giveth Spirits which do faithfully serve those to whom they are adicted His Character He hath 4000 legions of spirits and over every thousand he ordaineth Kings for their appointed seasons Ophiel is the governor of such things as are attributed to Mercury his Character is this His spirits are 100000 legions he easily giveth familiar spirits he teacheth all Arts and he that is dignified with his character he maketh him to be able in a moment to convert Quicksilver into the Philosophers stone Phul hath this Character He changeth all metals into silver in word deed governeth Lunary things healeth the dropsy he giveth spirits of the water who do serve men in a corporal and visible form and maketh men to live 300 years The most general Precepts of this Secret 1. Every Governor acteth with all his spirits either naturally to wit always after the same manner or otherwise of their own free-will if God hinder them not 2. Every Governor is able to do all things which are done naturally in a long time out of matter before prepared and also to do them suddenly out of matter not before prepared As Och the Prince of Solar things prepareth gold in the mountains in a long time in a less time by the Chymical art and Magically in a moment 3. The true and divine Magician may use all the creatures of God and offices of the Governors of the world at his own will for that the Governors of the world are obedient to them and come when they are called and do execute their commands but God is the Author thereof as Joshua caused the Sun to stand still in heaven They send some of their spirits to the mean Magicians which do obey them only in some determinate business but they hear not the faâ—â—e Magicians but expose them to the deceits of the dâ—vils and cast them into divers dangers by the command of God as the Prophet Jeremiah testifieth in his eighth Chapter concerning the Jews 4. In all the elements there are the seven Governors with their hosts who do move with the equal motion of the firmament and the inferiors do always depend upon the superiors as it is taught in Philosophy 5. A man that is a true Magician is brought forth a Magician from his mothers womb others who do give themselves to this office are unhappy This is that which John the Baptist speaketh of No man can do any thing of himself except it be given him from above 6. Every Character given from a spirit for what cause soever hath his efficacy in this business for which it is given in the time prefixed but 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 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 more safe for the young practicer of Art that they work by the offices of the spirits alone without their names and if they are preordained 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 Whosover 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
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
meridional Spirits are predâ—stinated to this purpose such as Nisrach and Kollen that do so frame and contrive unlawful loves which produce shame and dishonesty revellings and grâ—â—andizings surfeitings with excessive drunkenâ—ss wanton dances gluttony and vomiting tâ—ey 〈◊〉 about lakes fish-ponds and rivers aâ—◠〈◊〉 are the worst soul and most fraudulent kind â—f Spiriâ—s anâ— by Alâ—inach an occidental spirâ—â— â—e 〈◊〉 seâ—k sâ—ipwrecks tempests earthquakes 〈…〉 and frequâ—ntly subverteth and over 〈◊〉 ships and if he will appear visible he 〈…〉 and is seen in the shape of a woman The 〈◊〉 Astronomers before spoken of do say 〈…〉 spirits of the air do cause thunders 〈…〉 and tâ—underbolts that so they might 〈…〉 and infect the air and produce pestilence 〈…〉 Of such kind of spirits St. John 〈…〉 in the 9 Chapter of the Revelaâ—â—â—◠〈◊〉 Meceris for their tutelar which is a spirit causing heat in the time of noon St. Paul calleâ—h 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 Pollux And many more for the same Hebrew Assertors do declare and maintain that there are are spirits 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 kind 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 lest any man should make use thereof they stir up winds with flashing flames of fires they smite the foundations of buildings acting frightful dances in the night from which they suddenly vanish away with making a noise and sound 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 gins and snares Pollux A man never walketh safely unless he fortify and strengthen himself with the armour of God which is that his loins be girt about him with truth and having on the breast-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 faith and the helmet of salvation whereby he shall dash in pieces all the darts of his adversaries But hear further there are also besides these other lying spirits although they are all lyars yet these are more apt to lie 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 mouth 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 inserviant for the worst inventions Plato affirmeth Theut to have have been such a one who was the first that found out and invented plays and dice to whom we will join the Monk who invented the use of Gunpowder in his Engins of war Of these Jacob makes mention in Genesis where he blessed 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 Jeremiah vesâ—els of wrath Ezekiel calleth them vessels of death and destruction The Nâ—gromancers do call the said Belial Chodar 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 Satan is his Prince of whom it is spoken in the Revelations 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 Poll. Scarce the smallest mite that may be seen Castor Therefore thou dost truly call the world the receptacle of those fâ—lse lights Poll. If it were not morâ— sâ—fely purged with the Sword of the word of God it would forthwith be worse Castor Without doubt Pollux Nevertheless I have seen many that remain whom I have not yet inscribed in this frantique Catalogue Castor Who are they Pollux 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 evil Angels which have Mammon for their King and they do affect men with an insatiable avarice and thirsty desire after authority and dominion There are others called Lucifugi which fly from the light never appearing in the day but delighting in darkness maliciously vexing and troubling men and sometimes by Gods permission either by some touching breathing or inspiration do hurt to them but truly they are a kind which are unapt for to do much wickedness because they eschew and fly from any communication with men Pliny the 2d relates that there was such a one at Athens in a certain spacious house which Anthenodorus the Philosopher happened to purchase And Suetonius in his sixth book of Caesar makes mention of another to have long continued in the garden of Lamianus Castor I desire if it be not too Irksom to thee declare unto me what Pliny speaketh concerning this spirit of Anthenodorus Pollux The story is something long and prolixious yet it shall not much trouble me to relate it It is thus Pliny in the seventh book of his Epistles writeth of a certain large spacious house at Athens which no body would inhabit by reason of the nocturnal incursions of