Attributed to Henry Cornelius Agrippa, Translated by Robert Turner (1655)

The Fourth Book of Occult Philosophy was first published in 1559 in Latin and attributed to Heinrich Cornelius Agrippa von Nettesheim (1486–1535), author of the monumental De Occulta Philosophia Libri Tres. Scholarship has long doubted Agrippa's authorship — the Fourth Book is almost certainly a compilation assembled by an unknown editor from multiple sources, trading on Agrippa's name. Nevertheless, its influence on the Western ceremonial magic tradition has been enormous. It was the practical companion to Agrippa's theoretical Three Books: where the Three Books explained why magic works, the Fourth Book showed how to do it.

The English translation by Robert Turner, "Philomathes" (lover of learning), was first published in London in 1655 and reprinted in 1665 and 1783. Turner's compilation contains five separate treatises bound as one volume: (1) Of Geomancy, attributed to Agrippa — a systematic method of divination through earth-figures; (2) The Heptameron, or Magical Elements, of Peter de Abano — a manual for invoking planetary spirits at the correct hours, days, and seasons; (3) The Isagogue, or Astronomical Geomancy — a method linking geomantic figures to astrological houses; (4) Of the Nature of Spirits — a demonological treatise classifying spirit hierarchies; and (5) The Arbatel of Magic — forty-nine aphorisms on the spiritual wisdom of the ancients, widely regarded as the most ethical and pious of all Renaissance grimoires.

The Arbatel is particularly notable. Unlike other grimoires of its era, it does not command demons or traffic in coercion. Its magic is devotional: every operation begins with prayer to God, every gift is received with thanksgiving, every practitioner is counselled to live in charity and humility. Its "Olympic spirits" — seven planetary intelligences governing earthly affairs — are servants of God, not rebellious powers. The Arbatel may be the only Renaissance grimoire that could be read aloud in church without scandal.

This text is archived from the 1783 London reprint (archive.org identifier: b28777724), which reproduces Turner's translation "with great Improvements." OCR has been cleaned across multiple automated and manual passes; Turner's Early Modern English spelling and syntax are preserved. Residual OCR damage remains, concentrated in the Geomancy and Heptameron sections where tabular material and spirit names were badly garbled by the scanning process. The Preface and Arbatel sections have received the most thorough manual attention.

The Preface

To the unprejudiced Reader.

AS the fall of man made himself and all
other creatures subject to vanity ; so, by
reason thereof the most noble and excellent arts
wherewith the rational soul was endued, are by
the rusty canker of time brought into corruption. For Magic itself which the ancients
did so divinely contemplate, is scandalized with
bearing the badge of all diabolical sorceries :
which art (faith Mirandula) Fauci intelligunt ,
multi reprehendunt, & ficut canes ignotos Jemper al~
latrant : Few understand, many reprehend, and
as dogs bark at those they know not : so do
many condemn and hate the things they understand not. Many men there are, that abhor the
very name and word Magus, because of Simon
Magus, who being indeed not Magus . but Goes,
that is, familiar with evil spirits, usurped that
title But Magic and Witchcraft are far different sciences ; whereof Pliny being ignorant,
scoffeth thereat: for JVero \ faith Pliny*) who
: tiie most excellent Magicians of the Eah sent

Pm by Tyridates King of Armenia, who held
t tat kingdom by him, found the art after Iona*
finely and labour altogether ridiculous. Now
Witchcraft and Sorcery, are works done merely by the Devil, which with respect unto some
covenant made with man, he acteth by men ins
inf niments, to accomplish his evil ends : of
thtfe, the histories of all ages, people and countrys, as also the holy Scriptures, afford us sundry examples.

But 'Magus is a Peifian word primitively,
whereby is expief such a one as is altogether
converfant in things divine ; and as Plato affirmed], the art of Magic is the art of worfliiping God; and the Fetfians called their gods
Magnus, hence Appollouius faith, that Magus * is
either o kaha phufm Iheos or therapemees
1 hcone, that is, that Magus is a name snmetimes
oi him that is a God by nature, and sometimes
of him that is in the service of God : in W’hich
latter fenfe it is taken in Matth ii. i, 2 "hen
the wise men came to woiftiip Jesus, and this
is the frf and hightf kind wl ich is called divine Magic; and thtfe t he Latin did in title
[apian ties. 01 wise men: lor the fear and wot slip
of God, is the beginning of knowledge. lhefe
wise men the Greeks call 1 hilo/ophn s ; and among the Egyptians they were termed Pwfls :
the Hebrews teimed tliem (abahjlos, 1'iopl ets.

Scribes, and l haiafccs ; and anxi i f 1 e Fa

by Ionian'

7 he Preface . v

bvJoniim they where kn vvn by the name of
Cal leans ; and by the Perfians they were called
M igician i : and one speaking of Snflhcnes , one
°1 the ancient Magicians, useth thefc words :
El wrwn D:un merika m je late profeqnitur, b angcloi minifir os Dei fed veri rjn veneralioni novit ajjijlere ; idem rtawioiias pi odd terrcnos , Cages, hu*
mane ta tii inimicas : Soflhenes aferibeth the due
Majedy to the true God, and acknowledged!
that his Angels are miuifiers and messengers
w!,,*ch attend the woiship of the true God ; he
also hath delivered, that there are Devils earthly
and wandering, and enemies to mankind

So that the word Migus of itself imports a
contemplator of divine and heavenly Sciences ;
but under the name of Magic are all unlawful
Arts comprehended ; as Necromancy and
witchcraft, and luch Arts which are effioded by

combination with the Devil, and whereof he is
a party.

I hefe Witches and Necromancers are also
called Milifici or vtnifici ; sorcerers or poisoners ;
of which name VVitches are rightly called, who
without the art of Magic do indeed use the
ielp of the devil himself to do mifehief ; practlclnS to mix the powder of dead bodies with
oth r things by the help of the Devil prepared;
and at other times to make pi&ures of wax, or

A 3 clay

VI.

The Preface.

clay; or otherwise ( as it were facr amentaliter )
to died; thole things which the Devil by other
means bringeih to pals. Such were, and to
this day partly, if not altogether, are the corruptions which have made odious the very name
of Magic, having chiefly fought, as the manner of all impoflures is, to counterfeit the higheR and rriofl noble part ot it.

A second kind of Magic is Aflrology, which
ludgeth of the events of things to come, natural
and human, by the motions and influences of
the slars upon these lower elements, by them
observed and underflood.

Philo J udeus affimelh, that by tliis part of
Magic or Aflrology, together with the motions of the slars and other heavenly bodies,
Abraham found out the knowledge of the true
Ood while lie lived in Caldca , Qui contemplations

'see- • ,

Creaturarum , cognevit Crealomm slaith Damajcen)
who knew the Cieator by the contemplation of
the creature. Jofephus repot teth of Abraham ,
that he inftru&ed the Egyptians in Arithmetic
and Aftronomy ; who before Abrahams coining
unto them, knew none of these Sciences,

Abraham (anditate hr japieniia omnium prcejlantijjimus primum (mtdceos, dande Phcnices , demum
Kgyptios Sacer dotes, AJhologia hr Diviua docuerit.

Abraham the holiefl and wiseft of men, did first

teach

VI 1

The Preface .

teach the Caldeans, then the Phoenicians, and
laflly the Egyptian Piieils, Aflrology and
Divine knowledge.

Without doubt Hermes Trifmegijlus , that divine Magician and Philosopher, who (as Tome
%) lived long before Noah, attained to much
Divine knowledge of the Creator through the
itudy of Magick and Aflrology ; as his writings
to this day extant among us do teflify.

i he third kind of Magic containeth the
whole Philophy of nature ; which bringeth to
light the in moll virtues, and extradeth them
out of natures hidden bofom to human use :
Vir lutes in centra centri lalenles ; Virtues hidden
in the centre of the centre, according to the
Chy miffs : of this sort were Albcrlus , Anialdus de
villa nova, Rarnond , Eicon , and others, be.

The Magic these men profeffed are thus desined. - Magi a eft connexio a viro fapiente agentium
pe> naturam cum paluntibus , Jibi , congruentor reJpondentibus , ut inde opera prodeant, non sine corum
admua.lv ne qui caujam ignorant. Magic is the
connexion of natural agents and patients, aniwerable to each other, wrought by a wise man,
to the bringing forth of such effects as are wonderful to those that know not their causes.

in all these, %oroaJler was well learned efoecially 111 the fit It and the higheft i for in his

A 4 Oracles

viii 7 he Preface .

Oracles he confeffeth God to be the firfl and
the highed ; he believeth in the Trinity, which
be could not inveftigate by any natural know-
.ledge : he speakefch of Angels and of Paradise;
approveth the immortality of the soul ; teacheih
Truth, Faith, Hope, and Love ; difcoursing of
the abflinence and chanty of the Magi

Of this 2ipr<-ajler, Eujebius in the Theology
of the Phoenicians, using /^ma/teds own words:
Hat ad verburri [dibit (faith P.usebim) Deui primus
inumuplibillmm , Jempiternm ingenitus, expers parti -
um, fibiipfi fimillimu* , bonorum omnium auriga ,
mumera non exp e Bam, oplimus , prude?ihffimus. pa -
ter juris, sine doBrina jujhtiam perdottus , natura
perfcBus, fapiens. jacra natura unicus inventor , &c.
Thus faith ? ‘nroafler , word for word : God the
sind, incorruptable, ever lading, unbegotten,
without parts, mod like himf If. the guide of
all good, expelling no reward, the bed, the
wisefl, the father of right, having learned juftice without teaching, perfed, wise by nature,
the only inventor thereof.

bo that a Magician is no other but divinorwn
culior ir interpret, a dudious observer and expounder of divine things ; and the art itftlf is
none other than quam Naturatis Philosophia ab •
Joint a conjummalio , than the abfoltue perfeftion of
natural Philolophy, Meverthelefs there is a

mixture

The Preface .

mixture in all things, of good with evil, of fall*
hood with truth, of corruption with purity.
The good, the truth, the purity, in every kind,
may well be embraced : as in the ancient worfliiping of God by Sacrifice, there was no man
knowing God among the Elders, that did forbear to wo) (hip the God of all power or condemn that kind of Worlhip, because the Devil was so adored in the image of Baal, Dagun. Attar olh , Cheiuojh , Jupiter, Apollo , and
the hke.

Neither d d the abuse of Aftrology terrify
Abraham , (if we believe the mod ancient and
religious vY liters \ fiom observing the motions
ana natures of the heavenly bodies. Neither
can it dehort wise and learned men in these
du)s hom attributing tliofe virtues influences,
ana inclinations, to the Stars and other Lights
ol heaven, which God hath given to thole his
glorious creatures.

I mull expd some calumnies and obtre$ations againll this from the malicious piejudiced
man, and the lazy affetflers of ignorance, of
whom this age swarms : but the voice and
found of tne Snake and the Goole is all one.
but out stomachs are not now lo queazy and
tender, alter io long time seeding upon fohd
Divinity ; nor are we so umbragious and fiartA 5 ling,

the Preface .

ling*, having been To long enlightened in God's
path, that we should relapfe into that childifli
Age, in which Ariflotle's Metaphyfics, in a council in France , was forbid to be read.

But I incite the Reader to a charitable opinion hereof, with a Chriffan Proteflation of an
innocent purpose therein ; and intreat the
Reader to follow this advice of 7 abans Qui litigant, smt amho in con/pcclu tuo mail & rei. And
if there be any scandal in this enterprize of
mine, it is taken, not given. And this comsort
1 have in that Axiome of Trisinegijlus , Qui plus
eft, summe phylofbphatur. And therefore I present it without difguise, and objetff to it all of
candor and indifference : and of readers, of
whom there be four sorts, as one observes :
Spunges, which attract all without diflinguifhing ; Hour-glaffes, which receive, and pour
out as faff ; Bags, which retain only the dregs
of Spices, and let the Wine efcape : and Sieves,
which retain the beff only. Some there are
of the lafl sort, and to them I prefect this
Occult Philosophy , knowing that they may reap
good thereby. And they who are fevere a -
gainff it, they shall pardon this my opinion,
that Rich their feverity proceeds from Sclfguiltinefs ; and give me leave to apply that
of Ennodius , that it is the nature of the Selfwicked nefs

The Preface .

wickedness, to think that of others, which
they themselves deferve. And it is all the
comsort which the guilty have. Not to sind
any innocent But that amongfl others this
may sind tome acceptation, is the desire of.

R. TURNER.

London, Auguft , 1554.

A 6 .

V » ■

K ** i
,

To his /pedal friend Mr. R. Turner, on his judicious
Iranjlation uf Corn. Agrippa.

AS one thatjufl out of a trance appears.

Am tz’d with llranger fights, whole secret
fears

Are fcarcely pal, but doubtful whether he
May credit’s eyes, remained! Itcdlaftly
Fix’d on those objeds ; j ufl like him 1 Hand,
Rapt in amazement to behold that can
By art come near the Gods, that far excel
The Angels that in those bright spheres do dwell.
Behold Agrippa mounting the lofty Ikies,
Talking with Gods ; and then anon he pries
Int’ earth’s deep cabinet, as C Mercury ,

All kinds of spirits willing fubjeds be,

And more than this his book fupplies : but we
Blind mortals, no ways could be led to see
That light without a taper, then thou to us.
Mud be Agtippa and an Oedipas.

Agrippa once again appears, by thee
Pull'd out o’ tir allies of Antiquity.

Let fquint-ey’d envy pine away, whilfl thou
Wear'll crowns of Praise on thy deferving brow.

I. P. B. Caniibrigia .

i d VJ

XIU

To his ingenious friend Mr. Turner upon his

l Validation.

THiice noble Soul ! renown'd Epitome,

Of Learning and Occult Plnlolophy ;
That unknown Geo nancy doll impart,

With profound secrets of that abltiuie Art !

T expound Natural .Viatic is thy t dk ;

N >t hell born Necromancy to unrnafk;
Expofmg myfleiies to public view,

That heretofore were known to very few.

Thou doll n >t keep thy knowledge to tuyfelf,
(As bafe covetous Mders do their pelf ;

Whofe numerous bags of rufty eaten gold.
Profits none, till themselves aie laid i i mold)
But Hud ious of public good doll make
All of th’ fruits of thy 1 ibours to partake.

1 herefore if some captious Chi ic blame
Thy wt i t in g furely then his judgment's lame.
Art hath no hater but an emptv pite.

Which can far better carp, than imitate.

Nay ZpUus or Mornus will not dare
Blame thy tranllation, without compare
Excellent. So that if an hundred tongues
Dame nature had bellow’d, and biazen lungs ;
Yet rightly to ebuccinate thy praises,

I should want Hiength, as well as polite ph rales «
But if the gods would grant what I do ciave,
Then Lnothk tranllation thou (halt have

W. P, S. Johns Camhr *

rFo his Friend the Author on his
Tr (inflation .

WH \T not a Sibyl or Caffandra left ?

Apollo ceas’d? has (harp-fang* d time bereft
Us of the Oracles ? Is Dodan's grove
Cut down? Does ne’er a word proceed from Jove
Into the ears of mortals that inherit
Jiiefias soul, or the great Calchas spirit ?

What is become o‘ th’ Augurs that foretold
Nature’s intents ? are the Magi dead that could
Tell what was done in every sphere ? Shall we
Not know what's done in the remot’fl country
Without great travel ? Can’t we below defery
The mind o’ th’ gods abjove? All’s done by thee,
Agrippa ; all their arts lie couch’d in thee.

Th’ art that before in divers heads did He,

Is now colled int’ one monopoly.

But all’s in vain ; w>e lack’d an Oedipus ,

Who should interprets meaning unto us:

This thou effed’st with such d&terity.

Adding perhaps what the Author ne’er did see;
That w-e may say, th|gja dofl the art renew ;

To thee the greater half of the praise is due.

J. B, , Canlabrigia .

To the Author , on his Tranflation of
Cornelius Agrippa.

T) ALLAS oflearningth’art, ifGoddefs nam’d;
J- Which Prototype thy knowledge hath
ex plain’d ;

Which nature also driving to combine,

Science and Learning in this form of thine,

To us not darkly, but doth clearly shew
Knowledge ofMyfleries as the fhrine in you.

By thy permillion 'tis, we have accefs
Into Geomancy ; which yet, unless
Ihou hall unmalk’d, a my fiery ’t had Iain,

A talk too hard for mortals to explain.

Which since thou haft from the Lelfran sloods
Prcleiv d, we’ll confccrate the Laurel buds
To thee : (Phoebus difmifled) thine shall be
The Oracle, to which all men shall slee
in time of danger ; thy predictions shall,

To whatloever thou command’d, inthral
Our willing beaus ; yea, thou shalt be
Sole Prophet, we obedient to thee.

To the Author , on his ingenious Tranflation oj Cornelius Agrippa.

WM AT is't f view ? Agrippa made to wear
An Engliflr habit? fure tis something rare.
O r are his R > nan garmnts, bv iliy vVit,

Tr nf] ited to an Lnglifh gaib so fit
T illullrate him ? for that thou haft, we see.
Enlightened his obfcnre Philosophy ;

And that which did so indicate remain,

Thou hafl expos'd to ev’rv vulgar biain.

If then thy beams through Inch dark works
fhme clear.

How splendent will they in thine own appear;
Then go thou on, brave, soul, to Ipiead such lays
Of Learning through the woild, may speak thy
praise.

And feat no Critics : for thou, by a spejl,
Canft force their tongues within their teeth to
dwell,

Jo. Tabor ,

of St. John's in Cambridge ,

*vS

To the Author , on his Transition of
Cornelius Agrippa.

DOth Phoebus ceafe to anfwer t’ our demands,
(dr will he not accept at moitals hands
A fad bi dental ? and is Sibyls cave,

Inhabitable ? or may 7 infias have
No fucctfl >r nor rival > how fh all we
Then Oedipus to th’ world diicd ; ii he
I)o inccfs add to ptrricide, th1 are d itnh
1 hatcould predid what things would furelycomc
And they are (ilent that knew when t’ apply
1’ our body- politic purge and phlebotomy
How will bold thieves out treasuresrob, who (hall
1 oft goods regain or by his charms recall
The nocent ? 1 h’ ait by thee repriev’d :

In thee the Mvgi seem to be reviv’d
Phoebus is not braiti-stck, 'joves doves not dead,
Th’ oracles not ceas’d ; Jgrippu's bed
((hike the Arabian birds (Ut-builded nefl (reft)
Which first her urn proves, then her quickning
•Hath thee produc'd more than his equal fure,
lElfe had this art as yet remain’d oblcure,

•A miracle to vulgars, well known to none,
iScarce read by deeped apprehenfion
Then 1 1] conclud< , (ince thou doft him explain,
That the younger brother hath the better brain,

John Tumi in [on.
of St, Johns in Cambridge*

XVIII

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7 <9 A/j gooc/ friend the Author , cm Am
Truncation of Occult Philosophy,
and Geomancy.

MOST noble undertakings ! as if art

And prudence Ihould a bargain make t
impart

Refulgent lull res : you send forth a ray,

Which noblefl patrons never could difplay,
Well may D'mna love you and inlpire,

Your nobkd genius with celeflial fire, (quell,
Whofe sparkling fancy with more power can
And kroner conquer than a magic spell.

7 he author thought not, (when he pend the book)
To be fu nnounted with a higher look,

Or be o’er topr. b1 a more triumphant drein.
Which fhonld exalt his then moll plealant vein,
But seeing that a later progeny
Hath snaich'd his honour from obfcurity,

Both dial] revive and make spctdators know
I he belt defervers of the laurel bow.

Nature and art here drive, the victory
I o get : and tho’to yield he doth deny,

7 h’ had got the dart: tho’ he triumph in praise,
YeL may his Ivy wait upon your bays.

M. S.
Ccntabrigios.

Henry

Henry Cornelius Agrippa,
Of GEOMAJVCT.

EOMANCY is an art of divination, wherev_T bv rhe judgment may be rendered by lot,
or defliny to every queflion of every thing
whatsoever : but the art hereof confifieth especially in certain points, whereof certain figures
are deduced according to the reason or rule of
equallity or inequality, likenefs or unlikenefs ;
which figures are also reduced to the celeflial
figures, assuming their natures and properties,
accoiding to the courfe and forms of the signs
and planets. Notwithflanding this in the fit st
place we are to conlider, that this kind of art
can declare or shew forth nothing of verity,
unlcfs it shall be radical in some divine virtue ;
and this the authors of this science have demonhiated to be twofold : the one whereof con fifls
in religion and ceremonies ; and therefore they
will have the projecting ol 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 pyromancy to the fire, and hydromanHenry Cornelius Agrippa%

cv to the element of w iter: then whereas they
judged die hind of the projefler or worker to
be mod powerfully moved and direfled to the
ter reftrial spirits; and tlierefore tUe firit used certain holy incantations and deprecations, with
other rites and observaiions, provoking and alluring f pirits of this nature hereunto.

Another power there is that doth direfl and
rule this lot or sortune. which is irrthe very
soul itf If of the projector, when he is earned to
this wo k i\ ir h fomc great egrefs of his own defile. for this art hath a natural obedience to the
soul iifelf. anti of neceflity hath efficacy and is
moved to that which the soul iifelf dtfires ; and
this way is by far more true and pure : neither
matters it where or how those points are proj sled : therefore th’s art hath the same radix
with the art of Aflrological questions : which
also can no other wise be verified, unless with a
conflant and exccffive affeflion of the Querent
himself Now then that we may proceed to the
praxis of this art ; firfl it is to be known, that all
figures upon which this whole art is founced are
only sixteen, as in this following table you sliall
see noted, with their names.

Greater

of Geoman cy.

GrcaUr
For fiine

m m

lejfn
bo> nm

*

I ta.

Pi pulu

♦

^

0 *

Aquijit'w Lafitia.

Pvtiln

*

AmiJJio

♦ *

So/*.

Lunce.

Join's.

Ve ruris

P onjuncl

m *

m m

Mei cury.

Pucr

Rubens,

0 *
m ♦

1 Alartis.

Career

Triflitia-

*

Saturn.

O Grat

K Ltner

'heart

m *

Naw we proceed to declare with what pla-
■nets these figures are diflributed : (or he re up .n
lall the propriety and nature of figures, and the
(Judgment of the whole art dependeth ; there-
-so.e the neater and /#r Jo, tune ate afuibcd to
'the bun ; but the fir t or grentei /o'tunc is when
'the sun is diurnal, and pc filed in his dignities •
'the other or lejfn sortune , is when the f „ ' ij
inoclut nal. t,r placed in left dignities. hw and
ifojiulM, {that is, the way, and people) are refened

Henry C brnclius Agrippa,

fer Ted to the moon ; the fir st from her beginning
and increasing, the second from her full light
and quarter decreasing. Acquifelio , and Lcetitia ,
(which is gain, profit, Joy, and gladneis) are of
Jupiter : but the first hath Jupiter the greater sortune, the second the le[ , but without detriment.
Puclla and AmiJJio are of Venus ; the firfi sortunate, the other (as it were retrograde, or combufl. Conjunflio and Alius are both figures of
Mercury , and are both good : but the first the
more sortunate. Puer and Rubeus are figures
aferibed to Mars ; the first whereof hath Mars
benevolent, the second malevolen. Career and
Irijlitia are both figures of Saturn , and both
evil ; but the first of the greater detrement. I he
Dragons head and Dragons tail do follow their
own natures.

And theft are the infallible comparisons of the
figures, and from these we may eaftly diseern
the equality of their fig ns ; therefore the greater
and lejfer foAunts have the sign of Leo. which is
the house of the Sun : Via and Populus have the
fian of Cancer , which is the house of the Moon :
Aquifitio hath for his sign Pifes ; and Laetitia
Sagittary , which ate both the houses of Jupiter :
Puelia hath the sign of Jaunts, and AnuJJio of
Libra, which are the houses of Venus : (.onjnnfiio
hath for his sign Vijgo , and Atbus the sign Gemini,

of Gcomancy . ^ 23

if*, the liouses of Met airy : Pucila and Rubais
ave for their sign Scorpio, the house of Mars :
Mrcer hath the sign Capricorn , and Trijlitia Aqua -
v, the liouses of Saturn : the Dragons head and
ail are thus divided the head to Capricorn , and
ne Dragons tail adhereth to Scorpio: and from
ience you may eafily obtain the Triplicities of
nefe signs, after the manner of the triplicities of
ae signs of the zodiac: Pucr therefore, both jorines and Lcetitia , do govern the fiery triplicity ;

■ uclla , ( onjundio. Career. and the Dragons head,,
re earthly triplicity : Albus, AmiJJio . and 7 rijlitia,

0 make the airy triplicity : and Via , Populus,
cid Rubens, with the Dragons tail, and Aquifitio ,
ale the watry triplicity ; and this older is taken
xording to the courfe or manner of the signs.

But if any will conflitute these triplicities acording to the natures of the planets and figures
tiemfelves, let him observe this rule, that tertu1 major , Rubcus , Puer , and Amijfio , do make
e fiery triplicity : For tuna minor, Pueila Lodi -
a, and ( onjundio , the triplicity of the air : Ac -
uifilio , the Dragons tail, Via , and Populus , do
overn the watry triplicity ; and the earthly triiiicity is ruled by Career, 1 njlitia , Albus,

e Dragons head. And this way is rather to be
oferved than the firfl which we have let forth ;
-cause it is conflituted according to the rule and
•anner of the signs. This

24 Henry Cornelius Agrippa ,

This order is far mote true and rational that
that which vulgarly is used, which is describei
after this manner: of the fiety tiipliciiy are
Cauda , tot tuna miner. ArraJJio , and Rubtusu c
the airy triplicity are, Acqwjitto , Lcetitia , Puer, ant
Conjunct to : of the wany triplicitv are Populu.
Via, Abus, Pm lla: and Caput, tor tunc major, Lai
cer and InJUtia . are of the earthh tripiiciiy1 hey do iikewise diftiibuie these figures to thi
twelve signs of the zodiac, after this manner
Acquifilio , is given io Aries; Foi tuna both rnnju
and minor to 7 aunts; / celitm to the figri Gemini
PueUa and Rubens to (winter; Albus is afligned t<
leo, Fia to Virgo ; the Dragons head and Con
jun&io to Libra ; Puer is submitted to Scorpio,
Jriflitia and A miffio are afbgned to Sagifttan; the
Dragons tail to (. aprtemn ; Populus to Aq nanus anc
Career is assigned to the sign Pise r.

And now we come to spcak of the manner o
projecting or fetting down these figures, which
is thus, that we fet down the points according
•to their couise in four lines, (torn the right hand
towards the left and this in four courfes : theic
will theiefore vefuit unto us lour figuits made in
sont fc\ eral lities, according to the even <>r uneven mat king every feveiai line; which i'otii figures are wont to he called \lat>rs : \vl ic h do
bung forth the red, fihnig up and completing

the

of Geomancy, <25

itlie whole figure of judgment, an example
whereof you may see here following.

- Hi Hi
Hi Hi
Hi

Hi Hi Hi

x *

Hi * Hi

Hi Hi

— «t

win

" / X

XXX

E 1 1 1

E 1 1 E

SKI

E 1 1 1

EH I

Eli

E E 1 1

1 1 1 E

XXX

E 1 1 1

E E 1 1

I E II

Eli

E 1 1 1

1 1 1 1

Of these four Matres are also produced four
ither lecondary figures, which they call Filial,
■r fuccedents, which are gathered together after
»is manner, that is to say, by making the four
iatns according to their order, placing them
v courfe one after another **; then that which
all reftilt out of every line rnaketh the figure
hha, the order whereof is by desending from

■ e upcrior points through both mediums to the
’welt : as in this example,

Matres

Henry Cornelius Agrippa,

\ •

'AT

And these figures do make eight bouses oi
heaven, after this manner, by placing the figures
from the left hand towards the right : as the soul
Matres do make the fourfirfl houses, so the fom
lilies do make the four following houses, which
are the fifth, sixth, seventh, and eigi)t : and -the
rest of the houses are found after this manner ;
that is to say, out of the firfl and second is derived the ninth, out of the third and fourth the
tenth ; out of the fifth and sixth the ele\ enth : and
out of the seventh and eighth the twelfth: by the
combination of joining together of two figures according to the rule of the even or uneven number in the remaining points of each figure. After
the same manner they are produced out of the
lafl four figures, that is to say, of the ninth, tenth,
eleventh, and twelfth, two figures, which they
call Coadjutrices and 7 ejles ;■ out of which two, is
alsoone conflituted, w hich is called the index of
the whole figure, or thing quefited: as appeareth
in this example following. A

of Geotnancy .

A Theme of Geomancy.

And tills which we have declared is the comnon manner observed by Geomancers, which
vc not altogether rejed neither extol; therelie tl i is is only to be con side red i n our j udgmentsr
<ow therefore I will give you the true figure of
-eomancy,. according to the right conflitution
if Afirological reason, which is thus.

As the former Mattes do make the four angles
fan house, the firfl makcth the fiifl angle, the
cond the second angle, the third maketh the
did angle, and the fourth the fourth angle; fo

B 2 . the

2# Henry Cornelius Agrippa ,

the four Filia arifmg from the Matres, do constitute the four fuccedent houses; the firfl maketh
the second house, the second the eleventh, the
third the eighth, and the fourth makeththe firfl:
house ; the refl of the houses, which are cadents,
are to be calculated, according to the rule of their
triplicity ; that is to say, by making the ninth
out of the fourth and fifth, and the sixth out of
the tenth and second, of the seventh and eleventh
the third, and of the fourth and eighth the
twelfth.

And now you have the whole figure of true
judgment conflituted according to true and efficacious reasons, whereby I shall shew how you
(hall complete it : the figure which shall be in
the firfl house shall give \ou the sign aseending,
which the firfl. figure sheweth ; which being
done, you shall attribute their signs to the refl of
their houses, according to the order of the signs:
then in every house you shall note the planets
according to the nature of the figure : then from
all these you shall build your judgment according
to the signifi cation of the planets in the signs and
houses wherein they shall be found, and according to their afpetfls among themselves, and to the
place of the querent and thing quefited ; and
you shall judge according to the nature of the
signs aseending in their houses, and according to

the

of Geoman cy. 29

the nature and properties of the figures which
they have placed into the several houses, arid according to commixture of other figures afpecling
them : the index of the figure which the Geomancers for the mofl part have made, how it is
found in the former figure.

But here we shall give you the secret of the art
of sinding out the Index in the fubfequent figure,
which is thus : that you number all the points
which are contained in the lines of the projedions, and this you shall divide by twelve : and
that which remaineth projed from the ascendent
by the several hordes, and upon which houfc
there falleth a sinal unity, that figure giveth you
a competent judgment of the thing quefited: and
this together with the significations of the judgments aforesaid. But if on either part they shall
be equal, or ambiguous, then the index alone
shall certify you of the thing quefited. The example of this Figure is here placed,.

30 Henry Cornelius Agrippa ,

It remaineth now, that we declare, of wha*
thing and to what liouse a queltion doth apper"
tain. Then, what every figure doth sliew or
signify concerning all queflions in every house.

Firfl therefore we sliall handle the signifi cations
of the houses; which are these.

The iii 11 house sheweth the person of the querent, as often as a question sliall be propofed
concerning himself, or his own matters, or any

thing

h 5

of Geomancy . 3 1

thing appertaining to him. And this hcuse de
clareth the judgment oi the life, form, state, condition, habit, difpofition, form and figure, and of
the colour of men. Hie second house containeth the judgment of substance, riches, poverty,
gain and lofs, good foi tune and evil sortune: and
of accidents in substance ; as theft, lofs or negligence. The third house signifieth brethren, filters and collaterals in blood : it judgeth ol small
journies, and sidelities of men The fourth house
signifies father and grandfather, patrimony and
inheritance, possessions, buildings, fields, treasure
and things hidden : it giveth also the description
of those who want any thing by theft, losing, or
negligence. The fifth house giveth judgment of
legates, messengers, rumours, news ; of honour,
and of accidents after death : and of questions

that may be propounded concerning women
with child, or creatures pregnant. The sixth
house giveth judgment of infirmities, and medicines ; of familiars and lervants ; of cattle and
domeftic animals, the seventh house signifieth
wedlock, whoredom, and fornication ; rendereth
judgment of friends, strises, and controverfics ;
rendereth judgment of Judges. The eighth hath
signification of death, and of those things which
come by death of legates, and hereditaments ;
of the dowry or portion of a wise. The ninth

B 4 house

3% Henry Cornelius Agrippa ,

house sheweth journies, faith, and constancy ;
dreams, divine sciences, and religion. The tenth
house hath signffication of honours, and of magifterial offices. The eleventh house signffios
friends and the fubllance of Princes. The twelfth
house signffies enemies, servants, imprisonment,
and missortune, and whatsoever evil can happen
besides death and sickness, the judgments whereof are to be required in the sixth house and in
the eighth.

It refls now, that we shew you what every
figure before spoken ossignifieth in tliefe places;
which we shall now unfold.

For lima major being found in the firfl house,
giveth long life and freeth from the moleftation
of diseases : it demonflrateth a man to be noble,
magnanimous, of good manners, mean of fhature,
complexion ruddy, hair curling, and his superior
members greater than his inferior. In the second
house, he signffies manifest riches and manifeit
gain, good sortune, and the gaining of any thing
lofl or miflaid ; the taking of a thief, and recovery of things slolen. In the third house, he
signifieth brethren and kinfmen, nobles, and
persons of good converfation ; journies to be
prosperous and gainful with honour : it demon11 rateth men to be faithful, and their friendfliip
to be unfeigned. In the fourth house, he reprefen ts

of Geomancy . S3

fcnts a father to be noble, and of good reputation, and known by many people: lie enlargetli
possessions in cities, increafeth patrimonies, and
discovereth hidden treasures. In this place he
likewise signifies theft, and recovers every thing
loft. In the fifth house, he giveth Joy by children, and causeth them to attain to great honours:
Embaftages he rendereth prosperous ; but they
are purchafed with pains and prayers: he noteth
rumours to be true : he bestoweth public honours and causeth a man to be verv famous after
death, foresheweth a woman with child to bring
forth a man child In the sixth house, he freeth
from diseases : sheweth those that have infirmities sliall in a short time recover : signifieth a Phyfician to be faithful and honeft, to administer
good Pliyfic, of which there ought to be had no
suspicion ; household servants and minilters to
be faithful : and of animals he chieflv fisnifies

horfes. In the seventh house, he giveth a wise •
rich, honeft and of good manners; loving and
pleafant; he overcometh strises and contentions.
But if the question be concerning them, he signi*
fieth the adversaries to be very potent, and great
favourites In the eighth house, if a question
be propofed of the death of any one, it signifies
lie lhail iive : the kind of death he sheweth to be
good and natural; an honeft burial, and hoB 5 nourable

3 4 Henry Cornelius Agrippa ,

nourable sunerals ; he foresheweth a wise to have
a rich dowry, legacies and inheritances. In the
ninth house, he hgnifieth journies to be prosperous ; and by land on horfeback, rather than
on foot ; to be long, and not soon accomplished :
he fh eweth the return of those that are absent ;
signifies men to be of good faith, and conhant
in their intentions ; and religious ; and that never change or alter their faith: dreams he prefageth to be true ; hgnifieth true and perfect feiences. in the tenth house, he foresheweth great
honours, bestoweth public Offices, Magiftracy,
and judgments ; and honours in the courts ol
Princes : hgnifieth judges to be juft, and not
corrupted with gifts ; bringeth a cause to be eafily
and soon expidited: sheweth Kings to be potent,
sortunate, and victorious : denoteth vidory to
be certain : fiernifieth a mother to be noble, and
of long life. In the eleventh house, he hgnifieth.
true friends, and profitable; a Prince rich and
liberal : maketh a man sortunate, and beloved
of his Prince. In the twelfth house, if a question
be propofed of the quality of enemies, it demonflrateth them to be potent and noble, and hardly
to be refilled; but if a question {hall be concerning any other condition or relpect ol the enemies, he will deliver from their treacheries. It
signifies faithful servants; reduceth fugitives;

hath

hath signification of animals, as horfes, lions, and
bulls: freeth from imprisonments, and eminent
dangers he either mitigateth or taketh away.

For tuna minor in the firfl house, giveth long life,
but incurnbred with divers moleftations and ficknefles: it signifieth a person of short slature, a
lean body, having a mold or mark in his forehead or right eye. In the second house, he signifies fubllance, and that to be consumcd with
too much prodigality : hideth a thief ; and a

thing slolen is fcarcely to be recovered, but with
great labour. In the third house, he causeth difcord amongfl brethren and kinsfolk; threateneth
danger to be in a journey, but efcapeth it; rendereth men to be of good faith, but of clofe and
hidden minds. In the fourth house, he prejudiceth patrimonies and inheritances; concealeth
treasures; and things loft cannot be regained,
but with great difficulty: he signifieth a father
to be honeft but a spender of his eflate through
prodigality, leaving small portions to his children.
For tuna minor in the fifth house, giveth few children; a woman with child he signifies shall have
a woman child ; signifies embaflages to be honourabe, but little profitable; raifeth to mean
honours; giveth a good same after death, but
not much diverged ; nor of lading memory. In
thesixth house, he signifies diseales, both fanguine

and

36 Hemy Cornelius Agrippa ,

and choleric : sheweth the Tick person to be in
great danger, but (hall recover : signifies faithlul servants, but slothful and uprofitable : and
the same of other animals. In the seventh house,
he giveth a wise of a good progeny defcended ;
but you shall be incumbered with many troubles
with her : causeth love to be anxious and unconflant: prolongeth contentions, and maketh ones
adversaries to circumvent him with many cavillations ; but in process of time he giveth vidlot y.
In the eighth house, he sheweth the kind of death
to be good and honeft ; but obfcure, or in a
slrange place, or pilgrimage, discovereih legacies and poffelfions ; but to be obtained with fuit
and difficulty; denoteth sunerals and buryings
to be obfcure, the portion of a wise to be hardy
gotten, but eafdy spent. In the ninth house, he
maketh journies to be dangerous ; and a party
absent Howl y to return : causeth men to be occupied in offices of religion : sheweth sciences to be
unaccomplilhed ; but keepeth constancy in faith
and religion. In the tenth house, he signifietli
Kings and Princes to be potent; but to gain their
power with war and violence : banifhed men he
sheweth shall soon return: it likewise discovereth honours, great olhces and benefits: but for
which you shall continually labour and drive,
and wherein you shall have no staple continuance

ancc ; A Judge {hall not favor you; fuits and
contentions be prolongeth: a father and mother
he sheweth fhali soon die, and always to be affeded with many diseases. In the eleventh
liouse, he maketh many friends, but such as are
poor and uprofitable, and not able to relieve
thy neceffi ties : it ingratiates you with Princes,
and giveth great hopes, but frnall gains ! neither
long to continue in any benihce or offices bellowed by a Prince, In the twelfth house, he
sheweth enemies to be ciafty, fubiil, and fraudulent, and Undying to circumvent you with many secret fadions : 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 sortune to
be frequent, from good to evil, and from bad
to good.

Via in the firfl house, bestoweth a long and
prosperous life; giveth bonification of a ffranger,
lean of body, and tall of slature ; fair of complexion, having a frnall beard ; a pei (on liberal
and pleafant, but slow, and little adided to labour. In the second house, he increafeth fubflance and riches ; recovering any thing that is
slolen or loft, but signifies the thief to be departed without the city In the third house, he multiplies brethren and kinsfolks, signifies continual

journies

8 Henry Cornelius Agrippa ,

journies, and prosperous; men that are publicly
known, honed, and of good converfation.

Via in the fourth house, signifies the father to
be honed ; increafeth the patrimony and inheritance ; produceth wealthy fields ; sheweth
treasure to be in the place inquired after; recovered any thing loft. In the fifth house, he
increafeth the company of male children ; sheweth a woman with child to bring forth a male
child; sendeth embaffages to strange and remote
parts ; increafeth public honours ; signifieth an
honed kind of death, and to be known through
many provinces.

Via in the sixth house, preferveth from sickness; signifiesthe diseased loon to recover: giveth profitable servants, and animals fruitful and
profitable. In the seventh house, he bedoweth
a wise fair and pleafant, with whom you (hall
enjoy perpetual felicity : causeth drises and controverhes mod speedily to be determined-; adversaries to be eafily overcome, arid that lhall
willingly submit their controveifies to the arbitration of good men. In the eight house, he sheweth the kind of death to proceed from phlegmatic diseases ; to be honed, and of good report :
difeovereth great legacies, and rich inheiitances
to be obtained by the dead : and if any one
hath been reported to be dead, it sheweth him
to be ukive. Via

FiVz in the ninth house, causeth long journies
by water, especially by Tea, and protendeth very
great gains to be acquired thereby; he denoteth
prieflhoods, and profits fiom ecclefiallical employments : maketh men of good religion, upright, and conflant faith : sheweth dreams to be
true, whose signihcation sliall fuddenly appear:
increafeth philolophical and gramatical sciences,
and those things which appertain to the inflruction and bringing up of children.

In the tenth house if Via be found, he maketh
Kings and Princes happy and sortunate, and fucli
as sliall maintain continual peace with their Allies ; and that they sliall require amity and friendship amongfl many Princes by their several embaffages; promoteth public honours, offices, and
magiflracy amongfl the vulgar and common people : or about things pertaining to the waiter,
journies, or about gathering taxes and affeffments: sheweth Judges to be jufl and merciful,
and thatshall quickly dispatch causes depending
before them : and denotes a mother to be of
good repute, healthy, and of a long life.

In the eleventh house, he raifeth many wealthy fiiends, 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

40 Henry Cornelius Agrippa,

profit and trufl amongft Princes, employing him
in inch offices, as he (hall be incumbered with
continual travels

Via in the twelfth house, causeth many enemies, but such as of whom little hunt or danger
is to be (eared : signifies servants and animals to
be profitable : whosoever is in prison, to be

efcaped, or ipeedily to be delivered from thence:
and pieferveth a man from the evil accidents of
sortune.

Populus being found in the first house, if a
queflion be propounded concerning that house,
Iheweth a mean life, of a middle age, but inconflant, with divers fickneflcs, and various fucceffes of sortune : figrnfies a man of a middle slature, a grofs body, well fet in his members; perhaps some mold or mark about his left eye. But
if a queflion shall be propofed concerning the
figure of a man, and to this figure if there be
joined any of the figures of Saturn or Rubens , it
iheweth the man to be monftroufly deformed ;
and that deformity he signifies to proceed from
his birth . but if in the fifth house, if he be encompaffed with malevolent afpehls, then that
monftroufnefs is to come. In the second houle,
Populus sheweth a mean fubflance, and that to
be gotten with great difficulty : maketh a man
also always fenfible of laborious toil : things

slolen

of Ceomaney . 4 1

stolen are never regained : wliat is loft shall never be wholy recovered : that which is hidden
fhal) not be found But if the queflion be of a
thief, it declareth him not yet to be sled away,
but to lie lurking within the city. In the third
house Popuius raifeth few friends, either of bre~
thren or kindred ; foresheweth journies, but
with labour and trouble ; notwithstanding some
profit may accrue by them: denotes a man unftaple in his faith, and causeth a man often to be
deceived by his companions. In the fourth
house, it signifies a father to be fickly. and of a
laborious life, and his earthly pofteftions and inheritance to be taken away : sheweth profit to
be gained by water : sheweth treasure not to be
hid ; or if their be any hidden, that it shall not
be found: a patrimony to be preferved with

great labour. In the fifth house, he sheweth no
honeft meffages, but either maketh the meftengers to be porters or public carriers : he devulgeth falfe rumours, which notwithflanding have
the likenefs of some truth, and fecm to have
their original from truth, which is not reported
as it is done: it signifies a woman to be barren,
and causeth such as are great with child to be
abortives : appointeth an inglorious suneral, and
an ill report after death. In the sixtli house,
Popuius sheweth cold fickneftes; and chiefly af42 Hairy Cornelius Agrippa>

seeling the lower parts of the body,* a phyheian
is declared to be carelefs and negligent in administering phyfic to the lick, and signilies those
that are affc&ed with ficktiefs to be in danger of
death, and fcarcely to recover at all : it notes
the deceitfulnefs of servants, and detriment of
cattle. In the seventh house, it sheweth a wise
to be fair and pleafant ; but one that shall be
folicited writh thfc love of many wooers * signifies
her loves to be feigned and diffembling: maketh
weak and impotent adversaries foort to clefert
profecuting. In the eighth house. it denotes
fudden death without any long sickness or anguifh, and oftentimes sheweth death by the
water,* giveth no inheritance, pollellion or legacies from the dead ; and if any be, they shall be
loft by some intervening contentions, or other
difeord : he signifietli the dowry of a wise to be
little or none. Pobulns in the ninth house. sheweth

falfe dreams, perionates a man of rude wit, without any learning or Icience ; in religion he signifies inferior offices, such as ferve to cleanfe the
Church, or ring the bells; and he signifies a man
little curious or studious in religion, neither one
that is troubled writh much conscience In the
' tenth house, he signilies such Kings and Princes,
as are for the moll part expulfed out of their rule
and dominions, or either suffer continual trouble

and

and detriment about them: he signifies offices
and magiftracy, which appertain to matters concerning the waters, as about the navy, bridges,
{idling, Chores, meadows, and things of the like
sort : maketh Judges to be variable and (low in
expiditing causes before them ; declareth a mother to be fickly and of a lliort life. In the eleventh house he giveth few friends, and many
slatterers *, and with Princes giveth neither favour
nor sortune. Jn the twelfth house, he sheweth
weak and ignoble enemies ; declareth one in
prison not to be delivered ; difeovereth dangers
in waters, and watry places.

Acquijitio found in the the firfl house, giveth a
long life and a prosperous old age ; signifieth a
man of a middle slature, and a great head, a
countenance very well to be diftinguiflied or
known, a long nofe, much beard, hair curling,
and fair eyes: free of his meat and drink, but in
all things elfe sparing and not liberal. In the
fccond house, he signifies very great riches, apprehending all thieves, and causeth whatsoever
is loll to be recovered. In the third house, many brethren and they to be wealthy ; many gainful journies; signifies a man of good faith. In
the fourth house is lignified a patrimony of much
riches, many pofleflions of copious fruits ; he
signifieth that treasure hid in any place (hall he

found

44 Henry Cornelius Agrippa ,

found ; and sheweth a father to be very rich,
but covetous In the fifth house Acquifitio signihes many children of both fexes, but more males
than females; sheweth a woman to be with child,
and that fhe shall be delivered without danger :
and if a question be propounded concerning^any
fex, lie signifies it to be mafculine: encreafeth
gainful profitable embafTages and meflages, but
extendeth same not far after death, yet causeth a
man to be inherited of his own, and signifieth
rumours to be true. In the sixtli house, he signifies many and grievous ficknelfes, and long to
continue ; maketh the fick to be in danger of
death and often to die : yet he declareth a phyfician to be learned and honeff ; giveth many servants and cattle, and gains to be acq fired from
them. In the seventh house, he signifies a wise
to be rich, but either a widow or, a woman of
a well grown age ; signifies fuits and contentions
to be great and durable, and that love and wedlock filial 1 be effe&ed by lot. In the eighth house,
if a man be inquired after, it sheweth him to be
dead, signifieth the kind of death to be short,
and sickness to lafl but a few days ; discovereth
very profitable legacies and inheritances, and
signifies a wise to have a rich dowry. In the
ninth house, lie signifieth long and profitable
journies ; sheweth if any one be abient he shall

soon

of Gcomancy. 45

soon return ; causeth gain to be obtained from
! religious and eccl efiaflical persons or scholars,
anci signifies a man of a true and perfect science.
In the tenth house he maketh Princes to enlarge
i their dominions; a judge favourable, but one
that muR be continually presented with gifts ;
: causeth office and magiflracy to be very gainful ;
signifieth a mother rich and happy. In the
: eleventh house, Acquifitio multiplieth friends, and
bringeth profit from them, and increafeth favour
'with Princes. In the twelfth house he signifieth
a man {hall have many powerful or potent enemies ; reduceth and bringeth home servants sled
away,- and cattle sliayed ; and signifies he that
iis in prison shall not be delivered.

LatUia in the firfl house signifies long life with
prosperity, and much joy and gladnefs, and
.causeth a man to out live and be more vi£lorious
than all his brethren ; signifies a man of a tall
Mature, lair members, a broad forehead, having
.great and broad teeth; and that hath a face
.comely and well coloured. In the second house
it signifieth riches and many gains, but great ex-
:pence and various mutations of ones hate and
.condition; theft and any thing loft is recovered
and returned; but if thequeflion be concerning
a thief it declareth him to be sled away. In the
third house, L<ztitia sheweth brethren to be of a

good

46 Henry Cornelius Agrippa ,

good conyerfation, but of a short life; journies
pleafant and comsortable: men of good ci edit
and faith. In the fouith he signifies happy patrimonies anil poffefTions, a father to be noble,
and honoured with the dignity of some princely
office * sheweth treasure to be in the place inquired after, but of lefs worth and value than is
luppofed, and causeth it to be found. In the
sin.ii house he giveth obedient children, endued
with good manners, and in whom shall be had
the greateft joy and comsort of old age ; signifies a woman with child to bring forth a daughter ; sheweth honourable embaflages, and declares rumours and news to be altogether true,
and leaveth a good and ample same after death.
In the sixth house ic sheweth the Tick shall recover ; denoteth good servants, good and profitable cattle and animals In the seventh house,
Latitia giveth a wise fair, beautiful and young;
overcometh linfesand contentions, and rendereth the success thereof to be love. Latitia in the
eighth house giveth legacies and pofkfficns. and
a commendable portion with a wise: if a question be propofed concerning the condition of
any man, it signifies him to be alive, and declares
an honed, quiet, and meek kind of death In the
ninth house Latilia signifies very few journies ;
and thole that do apply thcmfelves to travel, their

journies

of G&omancy, 47

ournies either are about the mcfFages and erapaflages of Princes, or pilgrimages to fulfil holy
:ows; sheweth a man to be of a good religion,

indifferent knowledge, and who eafiiy appreiendeth all things, with natural ingenuity. In
lie tenth house, it raifeth Kings and Princes to
nonour and great renown ; maketh them famous

y maintaining peace during their times : lignites Judges to be cruel and fevere*, honeft oliices
md magiflracy; signiftes those things which are
txerciled either about eccleliaflical affairs, fehools
ir the administration of juflice ; slieweth a moster if Ihe be a widow, that Hie shall be married
igain. In the eleventh house Latilia increafeth
favour with Pi inces, and multiplies friends And
11 the twelfth house Lcetitia giveth the victory over enemies; causeth good servants and families,
lelivereth from imprisonment, and prderveth
rom future evils.

Puella in the firff house signifies a person of a
hort life, weak conllitution of body, middle 11aune, little fat, but fair, effeminate and luxurious,
and one who will incur many trouble s and dangers in his life time, for the love of women In
the second house, it neither increafeth riches,
nor diminifheth poveity ; signifks a thief not to
oe departed from the city, and a thing stolen to
oe alienated and made away : if a question be of

treasure

4$ Henry Cornelius Agrippa ,

treasure in a place, it is resolved their is none.
In the third houie Puellci signifies more fillers
than brethren, and increafeth and continueth
good friendship and amity amongfl them ; denoteth journies to be pleafant and joyous, and
men of good conventions In the fourth house
Puella signifies a very small patrimony, and a
father not to live long ; but maketh the fields
fertile with good fruits. In the fifth house a
woman whh child to bring forth a woman child;
denotes no embaffages, causeth much commerce
with women; and some office to be obtained
from them. Puella in the sixth house signifies
much weakness of the fick, but causeth the fick
shortly to recover ; and sheweth a phyfician to
be both unlearned and unfkilful, but one who
is much effoemed of in the opinion of the vulgar
people ! giveth good servants, handmaids, cattle
and animals. In the seventh house Puella giveth
a wise fair, beautiful and pleafant. leading a
peaceable converfation with her hufband, not*
withflanding one that shall burn much with luff,
and be coveted and luffed after of many men :
denoteth no fuits or controveifies which shall depend before a Judge, but sume jars and wj anglings with the common people one amongfl another, which shall be eafily diffolved and ended.
In the eighth house, if a quellion be of one reputed

of Geomancyl 4 9

puted to be dead, Pnella declaretli him to be alive ; giveth a small portion with a wise, but that
which contenteth her hufband. In the ninth
house Pnella signifies very few journies, sheweth
a man of good religion, indifferent fkill and
knowledge in sciences, unless happily mufic as
well vocal as instrumental. In the tenth house
Pucl la fismifies Princes not to be very potent,
but notwithflanding they shall govern peaceably
within their dominions, and shall be beloved of
their neighbours and fubjeds; it causeth them
to be affable, mild and courteous, and that they
shall always exercise themselves with continual
mirth, plays and huntings; maketh judges to be
good, godly and merciful ; giveth offices about
women, or especially from noble women. In
the eleventh house Paella giveth many friends,
and increafeth favour wdth women. In the
twelfth house Paella signifies few enemies, but
contention with women ; and delivereth prisoners out of piison through the interceffion of
friends.

Amiffio in the first house signifies the lick not
to live long and sheweth a short life ; signifies a
man ol difpioportioned members of his body,
and one of a wicked life and converfation, and
w ho is marked w ith some notorious and remarkable defed in some part of his body, as eiG ther

50 Henry Cornelius Agrippa ,

ther lame, or maimed, or the like, Amiffio in
the second house, consumeth all fubflance, and
maketh one to suffer and undergo the burden of
miferable poverty ; neither thief nor the thing
stolen shall be found ; signifies treasure not to be
in the place fought after, and to be fought after
with lofs and damage. In the third house Amiffio
signifies death of brethren, or the want of them,
and of kindred and friends; signifieth no journies, and causeth one to be deceived of many.
In the fourth house Amiffio signifies the utter desinition of ones patrimony ; sheweth the father
to be poor, and son to die. Amiffio in the fifth
house, sheweth death of children, and aflli&s a
man with divers borrows ; signifieth a woman not
to be with child, or elfe to have mifcarried ;
raising no same or honours, and difperfeth falfe
rumours. In thesixth house Amiffio signifies the
fick to be recovered, or that he shall soon recover ; but causeth lofs and damage by servants
and cattle. In the seventh house Amiffio giveth
an adulterous wise, contradicting her hufband
with continual contention; neverthelefs fire
shall not live long ; and it causeth contentions
to be ended. In the eighth house Amiffio signifies a man to be dead ; consumeth the dowry of
a wise; bestoweth or sendcth no inheritances or

legacies, In the ninth house Amiffio causeth no

journies

of G coman ty. 51

journies, but such as shall be compaffed with great
Jofs; signifies men to be inconflant in religion
and often changing their opinion from one fe<R to
[another, and altogether ignorant of learning. In
the tenth lipuse AmiJJio rendereth Princes to be
moft unsortunate, and sheweth that they shall be
compelled to end their lives in exile and banifliment ,* judges to be wicked ; and signifies offices
and magifhacy to be damageable, and sheweth
the death of a mother. In the eleventh house
Amiffio signifies few friends, and causeth them to
!be eafily lofi, and turned to become enemies ;
icauseth a man to have no favour with his Prince,
unless it be hurtful to him. In the twefth house
Amijfio defiroyeth all enemies, detaineth long in
prison, but preferveth from danger.

Conjundio in the fir st house maketh a prosper-
<ous life, and signifies a man of a middle slature,
not lean nor fat, long face, plain hair, a little
beard, long singers and thighs, liberal, amiable,
;and a friend to many people. In the second
house Conjundio doth not signify any riches to be
gotten, but preferveth a man fecureand free from
'the calamities of poverty; dete&eth both the thief
-and the thing Rolen, and acquireth hidden treasure. In the third house he giveth various journies with various success, and signifies good faith
■ and confiancy. in the fourth house Conjundio

C 2 sheweth

5 2 Henry Cornelius Jgrippa ,

sheweth a mean patrimony, causeth a father to
be honed, of good report, and of good underilanding. In the fifth house he giveth children
of fubtil ingenuity and wit, sheweth a woman
pregnant to have a male child, and raifeth men to
honours by their own proper wit and ingenuity,
and difperfeth their same and credit far abroad;
and also signifies news and rumours to be true.
In the sixth house Conjundio signifies sickness to
be tedious and of long continuance; but foresheweth the phyfician to be learned and well experienced; and sheweth servants to be faithful
and blamelefs, and animals profitable. In the seventh house he giveth a wise very obedient, conformable, and dutiful to her hufband, and one
of a good wit and ingenuity, causeth difficult fuits
and controverfies, and crafty, fubtil, and malicious adversaries. In the eighth house, him of
whom a queflion is propounded Conjundio signiiies him to be dead, and pretendeth some gain to
be acquired by his death; sheweth a wise (ball
not be very rich. In the ninth house he giveth
a lew journies, but long and tedious, and sheweth one that is absent (hall after a long season
return. Conjundio in this house increafeth divers
arts, sciences, and myfleries of religion : and giveth a quick, perfpicuous, and efficacious wit. In
the tenth house Conjundio maketh Princes liberal,

affable

of Geomaney. 53

affable and benevolent, and who are much delighted and afFe#ed with divers sciences and secret arts, and with men learned therein , causeth
judges to be juft, and such who with a piercing
and iubiil speculation, do eafily difcern causes in
controverfy before them: enlargeth offices which
are concerned about letters, learning found doctrine and sciences ; and signifies a mother to be
honed, of good ingenuity, and wrise, and also one
of a prosperous life. In the eleventh house ConjunlVio signifies great increafe of friends ; and vefy
much procureth the grace and favour of Princes,
powerful and noble men In the twelfth house
Conjudio signifies wary and quick witted enemies;
causeth such as are in prison to remain and continue so very long, and causeth a man to efchew
very many dangers in his life.

Albus in the first house signifies a life vexed
with continual iicknefs and grievous diseases; signifies a man of a short llature, broad breall, and
grofs arms, having curled or crifped hair, one of
broad full mouth, a great talker and babler, given much to use vain and unprofitable discourse;
but one that is merry, joyous and jocund, and
much pleasing to men. In the second house Albm
enlargeth and augmenteth fubdance gained by
sports, plays, vile and bafe arts and exercises, but
such as are pleasing and delightful; as by plays,

C 3 padi mes

54 Henry Cornelius Agrippa ,

paflimcs, dancings and laughters : he discovereth
both the thief, and the theft or thing slolen, and
hidetn and concealeth treasure. In the third
house Albus signifies very few brethren, giveth not
many but tedious and wearysome journies, and
signifies all deceivers. In the fourth house he
sheweth very small or no patrimony, and the father to be a man much known*, but declareth
him to be a man of some bale and inferior office
and employment. In the fifth house Albus giveth
no children, or if any, that they shall soon die ;
declareth a woman to be fervile, and causeth such
as are with young to mifcarry, or elfe to bring
forth monflers; denoteth all rumours to be faise,
and raifeth to no honour. In the sixtli house
yj/tacauseth very tedious ficknefles and diseases;
discovereth the fraud, deceit, and wickedness of
servants; and signifies diseases and infirmities of
cattle to be mortal, and maketh the phyfician to
be fufpe&ed of thefick patient. Albus in the seventli house giveth a barren wise, but one that
is fair and beautiful; few fuits or controverfies,
but such as shall be of very long continuance. I n
the eighth house jf a queflion be propounded of
any one, Albus shews the party to be dead ; giveth
little portion or dowry with a wise, and causeth
that to be much slrived and contended for. In
the ninth house Albus denoteth some journies to

of Gtomancy , 55

be accomplished, but with mean profit; hindereth him that is absent, and signifies he (hall not
return ; and declareth a man to be superstitious
in religion, and given to falfe and deceitful sciences. In the tenth house Albus causeth Princes
and judges to be malevolent; sheweth vile and
bafe offices and magiltracy ; signifies a mother to
be a whore, or one much fufptcfled for adultery.
In the eleventh house Albus maketh diffembling
and falfe friends; causeth love and favour to be
inconffant. Albus in the twelfth house denoteth
vile, impotent and ruflical enemies; sheweth
such as are in prison (hall not efcape, and signifies a great many and various tioubles and difcommodities of ones life.

Puer in the firfl house giveth an indifferent
long life, but laborious, raifeth men to great same
through military dignity, signifies a person of a
strong body, ruddy complexion, faircountenancc
and black hair. In the second house Puer in^
creafethfubflance, obtained by other mens goods,.,
by plunderings, rapines, confifcations, military
laws and such like; he concealeth both the thief
and thing slolen, but discovereth no treasure.
In the third house Puer raifeth a man to honour
above his brethren, and to be feared of them ;
signifies journies to be dangerous, and denoteth
persons of good credit. In the fourth house Puer
signifies dubious inheritances and pofieffions,

56 Henry Cornelius Agrippa ,

signifies a father to attain to his substance and
eitate through violence. In the fifth house Puer
lheweth good children, and such as (hall obtain
to honours and dignities; he signifies a woman
to have a male child, and sheweth honours to be
acquired through military difcipline, and great
and full same. In the sixth house Pucr causeth
violent diseases and infirmities, as wounds, falls,
contufions. bruifes, but eafily delivering the fick,
and sheweth the phyfician and furgeon to be
good ; denoteth (ervants and animals to be good,
slrong and profitable. In the seventh house Puer
causeth a wise to be a virago, of a slout spirit, of
good sidelity, and of one that lovetli to bear the
rule and government of a house; maketh cruel
slrises and contentions, and such adversaries, as
ihali fcarcely be retrained by juflice. Puer in
the eighth house sheweth him that is fuppofed to
be dead to live, signifieth the kind of death not
to be painful or laborious, but to proceed from
dome hot humour, or by iron, or by the (word,
or some other cause of the like kind ; sheweth a
man to have no legacies or other inheritance. In
the ninth house Puer sheweth journies not to be
undergone without peril and danger of lile, yet
neverthelefs declareth them to be accomplished
prosperoully and fafely; sheweth persons of little
religion, and using little conscience; notwithflanding

of Gcomancy.. 57

Handing givetli the knowledge of natural philosophy and phyfic, and many other liberal and
excellent arts. Puer in the tenth house lignifies
Princes to be powerful, glorious, and famous in
warlike atchievments ; but they Shall be unconflant and changeable, by reason of the mutable
and various success of vi&ory, Puer in this house
causeth judges to be cruel and unmerciful; increafeth offices in warlike affairs ; lignifies magistracy to be exercised by fire and Sword; hurtetli
a mother, and endangereth her life. In the
eleventh house Puer sheweth noble friends, and
noble men, and Such as shall much frequent the
courts of Princes, and follow after warfare; and
causeth many to adhere to cruel men : nevertheless he causeth much efleem with Princes; but
their favour is to be fufpe£led. Puer in the
twelfth houle causeth enemies to be cruel and
pernicious ; those that are in prison shall efcape
and maketh them to efchewmany dangers.

Rubens in the firff house, Signifies a Short life,
and an evil end; Signifies a man to be filthy,
unprofitable, and of an evil, cruel and malicious
countenance, having Some remarkable and notable Sign or fear in Some part of his body. In the
Second houle Rubeus Signifies poverty, and maketh
thieves and robbers, and luch persons as Shall
acquire and Seek after their maintenance and liveG 5 lihood

5 3 Henry Cornelius Agrippa ,

lihoods by using falfe, wicked, evil, and unlawful
arts • prefcrveth thieves, and concealeth theft ;
and signifies no trealure to be hid nor found.
In the third house Rubens renders brethren and^
kinfmen to be full of hatred, and odious one to
another, and slieweth them to be of evil manners
and ill difpofition ; causeth journies to be very
dangerous, and foresheweth falfe faith and treachery. In the fourth house he deflroyeth and
consumeth patrimonies, difperfeth and wacteth
inheritances, causeth them to come to nothing ;
deflroyeth the fruits of the field by tempefluous
ieasons, and malignancy of the earth ; and bringcth the father to a hidden death. Rubeus in the
fifth house giveth many children ; but either
they (hall be wicked and difobedient, or elfe (hall
assinfl their parents with grief, difgrace and infamy. In the sixtli house Rubeus causeth mortal
wounds, fickneffes and diseases ; him that is fick
shall die ; the phyfician sliall err, servants (hall
be falfe and treacherous, cattle and beads shall
procure hurt and danger. In the seventh house
Rubeus signifies a wise to be infamous, publicly
adulterate, and contentious; deceitful and treacherous adversaries, who sliall endeavour toovercome you, by crafty and fubtil wises aud circumventions of the law. In the eighth house Rubeus

signifies a violent death to be infiided by the execution

oj G toman cy. 59

ccution of public juftice; and signifies if any one
be inquired after, he is certainly dead *, and a wise
to have no portion or dowry. Rubeus in the
ninth house sheweth journies to be evil and dangerous, and that a man (hall be in danger either
to be spoiled by thieves and robbers, or to be
taken by plunderers and robbers; declarethmen
to be of moft wicked opinions in religion, and of
evil faith, and such as will often eafily be induced
to deny and go from their faith for every small
occafion ; denoteth sciences to be falfe and deceitful, and the profeffors thereof to be ignorant.
In the tenth house Rubens signifies Princes to be
cruel and tyrannical, and that their power fhali
come to an evil end, as that either they fhali be
cruelly murdered and destroyed by their own
fubjeds, or that they fhali be taken captive by
their conquerors, and put to an ignominious
cruel death, or fhali miferably end their lives in
hard imprisonment; signifies judges and officers
to be falfe, thieves, and such as fhali be adi&ed
to usery ; sheweth that a mother lhall soon die,
and denotes herto be blemifhed with an ill report.
In the eleventh house Rubens givetli no true, nor
any faithful friends; sheweth men to be of wicked lives and converfation, and causeth a man to
be reje#ed and caft out of all fociety and converfation with good and noble persons. Rubens in

G 6 the

6o Henry Cornelius Agrippa ,

the t welfth house maketh enemies to be cruel and
traiterous, of whom we are circumfpetflly to beware; signifies such as are in prison shall come to
an evil end; and slieweth a great many inconveniences and mifehief to happen in a man’s life.

Career in the firfl house being pofited, giveth
a short life ; signifies men moflly to be wicked,
of a filthy, cruel, unclean figure and sliape, and
such as are hated and despised of all men Career
in the second house, causethmofl cruel andmiferable poverty; signifies both the thief and thing
slolen to be taken and regained ; and slieweth
no trealure to be hid. In the third house Career
signifies hatred and dissention amongfl brethren;
evil journies, mod wicked faith and converfation.
Career in the fourth house signifieth a man to
have no poffeflions or inheritances, a father to be
mod wicked, and to die a fudden and evil death.
In the fifth house Career giveth many children ;
sheweth a woman not to be with child, and provoketh those that are with child to mifearry of
their own consent, or slayeth the child, signifieth
no honours, and difperfeth moft falfe rumours.
In the sixtli house Career causeth the diseased to
undergo long sickness ; lervants to be wicked
rather unprofitable ; phyficians ignorant. In
the seventh house Career sheweth the wise sliall be
hated of her hufband, and signifies fuits and contentions, to be ill ended and determined. In the
eighth liouse Career declareth the kind of death

oj Geoman ey • 6 1

to be by some fall, mifchance, or falfe accufation,
or that men lliall be condemned in prison, or in
public judgment, and sheweth them to be put to
death, or that they shall olten lay violent and
deadly hands upon themselves ; denieth a wise
to have any portion or legacies. Career in the
ninth house, ilieweth he that is absent shall not
return, and signifieth some evil shall happen to
him in his journey; it denotes persons of no religion, a wicked conscience, and ignorant of
learning In the tenth house Career causetli
Princes to be very wicked, and wretchedly to
perifh, because when they are eflabl ifhed in their
power, they will wholy adi& themselves to every
voluptuous lull, plealure and tyranny ; causeth
judges to be unjull and falfe ; declareth the mother to be cruel and infamous, and noted with
the badge of adultery ; giveth no offices nor
magiflracies, butsuch as are gotten and obtained
either by lying or through theft, and bale and
cruel robbery. In the eleventh house Career
causeth no friends, nor love, nor favour amongfl
men. In the twelfth house it raifeth enemies,
detaineth in prison, and infficleth many evils.

' Triflilia in the firll house doth not abbreviate
life, but afffi&eth it with many moledations ; signifieth a person of good manners and carriage,
but one that is folitary, and How in all his buflnefs and occafions; one that is folitary, melam
cholly, feldom laughing, but mod coveteous af62 Henry Cornelius Agrippa ,

ter all things. In the second house it giveth
much substance and riches, but they that have
them shall not enjoy them, butfhali rather hide
them, and (hall fcarce afford to themselves food
or fuflenance therefrom ; treasure shall not be
found, neither shall the thief nor the theft. Trijiitia in the third house signifieth a man to have
few brethren, but Iheweth that he shall out live
them all ; causeth unhappy journies, but giveth
good faith. In the fourth house Trijiila consameth and deflroyeth fields, poflellions and inheritances; causeth a father to be old and of form

< ®

life, and a very covetous hoarder up of money.
In the fifth house it signifies no children, or that
they shall soon die, Iheweth a woman with child
to bring forth a woman child, giveth no same
nor honours. In the sixth house Trijlilia slieweth that the fick sliall die ; servants shall be good
but slothful; and signifies cattle sliall be of*a small
price or value. In the seventh house Jriflitia
Iheweth that the wise sliall soon die; - and declareth fuits and contentions to be very hurtful, and
determined againft you. In the eighth house it
signifies the kind of death to be with long and
grievous sickness, much dolour and pain ; giv
eth legacies and an inheritance, and endoweth a
wise with a portion. Trijlilia in the ninth house
Iheweth that he that is absent sliall perifh in his

journey

of Gcomancy . 63

journey; or signifies that some evil mifchance
dial! happenunto him; causeth journiestobe very
unsortunate, but declareth men to be of good religion, devout, and profound scholars. In the
tenth house Jiiftitia signifies Princes to be fevere,
but very good lovers of juft ice ; it causeth juft
judges, but luch as are tedious and slow in determining ofcauses; bringetli a mother to a
good old age, with integrity and honefty of life,
but mixt with divers difcommodiiies and missortunes; it raifeth to great offices, but they fhali
not be long enjoyed nor persevered in ; it signifies such offices as appertain to the water, or tillage, and manuring of the earth, or such as are
to be employed about matters of religion and
wisdom. In the eleventh house Triftitia signifies
fcarcity of friends, and the death of friends ; and
alio signifies little love or favour. In the twelfth
house it sheweth no enemies ; wretchedly condemned! the imprisoned; and causeth many dipcommodities and difprofits to happen in ones
life.

Caput Draconu in the first house augmenteth
life and sortune. In the second house he increafeth riches and substance; faveth and concealeth a thief; and signifies treasure to be hid.
In the third house Caput Drawnis giveth many
brethren, causeth journies, kinfmen, good faith

and

.64 Henry. Cornelius Agrippa ,

and credit. In the fourth house he giveth wealthy inheritances; causeth the father to attain to
old age. In the filth house Caput Draconis giveth
many children ; signifies women with child to
bring forth women children, and oftentimes to
have twins ; it sheweth great honours and same;
and signifies news and rumours to be true. Caput Draconis in the sixth house increafeth fickneffes
and diseases; signifies the phyfician to be learned,
and giveth very many servants and cattle. In
the fevemli house he signifieth a man shall have
many wives; multiplies and slirreth up many
adversaries and fuits. In the eighth house he
sheweth the death to be certain, increafeth legacies and inheritances, and giveth a good portion
with a wise. In the ninth house Caput Draconis
signifies many journies, many sciences, and good
religion ; and sheweth those that are absent shall
soon return. In the tenth house he signifies glorious Princes, great and magnificent judges,
great offices, and gainful magiflracy. In the
eleventh house he causeth tnany friends, and to
be beloved of all men. In the twelfth house
Caput Draconis signifieth men to have many enemies, and many women ; detaineth the iinpiisoned, and evilly punifiieth them

Cauda Draconis , in all and smgular the respecttve houses afordaid, giveth the contrary judg- .

ment

' cj Geomaticy . * 65

ment to Caput. And these are the natures of
the figures of Geomancy and their judgments, in
all and lingular their houses, upon all manner of
quellions to be propounded, of, or concerning
any matter or thing whatsoever.

But now in the manner of proceeding to judgment. this you are especially to observe', whensoever any queflion lhall be propofed to you which
is contained in any of the houses, that you shall
not only anlwer thereto by the figure contained
in such a house; but be holding and diligently reIpetding all the figures, and the Index itself in two
houses, you lhall ground the face of judgment.
You shall therefore consider the figure of the
thing quefited or enquired after, if he {hall multiply himfell by the other places of the figure that
you may cause them also to be partakers in your
judgment: as lor example, if thequestion lhall be
propounded of the Second house concerning a
thief, and the figure ol the Second house lhall be
found in the Sixth, it declareth the thief to be Some
of ones own household or Servants-: and after this
manner lhall you judge and consider of the refl;
for this whole art confilleth in the commixtures of
the figures, and the natures thereof; which whomever doth rightly practice, he shall always declare moll; true and certain judgments upon
every particular thing whatloever.

Book

66 The Fourth Book

Book the Fourth of

OCQULT PHILOSOPHY ,

OR OF

MAGICAL CEREMONIES.

Written by Cornelius Agrippa.

IN our Books of Occult Philolophy, we have
not so compendioufly, as copioufly, declared
the principles, grounds, and reasons of Magic
itlelf, and after what manner the experiments
thereof are tobechofen, clewed, and compounded, to produce many wonderful effects; but because in those books they are treated of, rather
Theorically, than Practically ; and some also
are not handled completely and fully, and others
very figuratively, and as it were Enigmatically
and obfeure Riddles, as being those we have attained to with great sludy, diligence, and very
curious fearching and exploration, and are
heretofore fet forth in a more rude and unfafhioned manner.

Therefore in this book, which we have composed and made as it were a compliment and
key of our other books of Occult Philolophy,

a and

of Occult Philosophy . Qj

and of all Magical Operations, we will give
unto thee the documents of holy and undefiled
verity, and inexpugnable and unresistable Magical difcipline. and the mod pleafaat and delegable experiments of the sacred deities. So
that as by the reading of our other books of Occult Philosophy, thou mayefl earneflly covet the
knowledge of these things ; even so with reading
this book, thou (halt truely triumph. Wherefore let silence hide these things within the secret
clofets of thy religious bread, and conceal them
with conflant taciturnity.

This therefore is to be known, that the names
of the intelligent presidents of every one of the
Planets are conflituted after this manner \ that
is to say, by cohering together the letters out
of the figure of the world, from the rising of the
body of the planet, according to the succession
of the signs through the several degrees ; and
out of the several degrees, from the afpe&s of
the planet himself, the calculation being mad£
from the degree of the aseendant.

In the like manner are conflituted the names
of the Princes of the evil Spirits; they are taken
under all the planets of the presidents in a retrograde order, the proje&ion being made contrary to the succession of the signs, from the beginning of the seventh house. Now the name

68 7 he Fourth Book

of the supreme hand higheft intelligence, which
many do fuppofe to be the soul of the world, is
colle&ed out of the four cardinal points of the
figure of the world, after the manner already
delivered; and by the oppofite and contrary
way, is known the name of the great Damon, or
evil spirit, upon the four cadent angles.

In the like manner shalt thou understand the
names of the great presidential spirits ruling in
the air, from the four angles of the fuccedent
houses : so that as to obtain the names of the
good spirits, the calculation is to be made according to the fucceflion of the signs. beginning
from the degree of the aseendant: and to attain
to the names of the evil spirits, by working the
contrary way.

You muft also observe, that the names of the
evil lpirits are extracted, as well from the names
of the good spirits., as of the evil: so notwithstanding, that if we enter the table with the name
of a good spirit of the second order, the name
of the evil spirit sliall be extra&ed from the order
of the princes and governors: but if we enter
the table with the name of a good spirit of the
third order, or with the name of an evil spirit a
governor, after what manner foever they are
extracted, whether by this table, or from a celeflial figure, the names which do proceed from

hence

of Occult Philosophy .

hence, shall be the names of the evil spirits, the
iministers of the inferior order.

It is further to be noted, 1 hat as often as we
enter this table with the good spirits of the second
1 order, the names extracted are of the second ordei ; and if under them we extra^l the name of
an evil spirit, he is of the superior order of the
; governors. The same order is, if wc enter with
the name of an evil spirit of the superior order.
If therefore we enter this table wTith the names of
the spiiits of the third order, or with the names
of the ministering spirits as well of the good spirits, as of the evil, the names extra£Ied shall be

the names of the ministering spirits of the inferi-
■or order,

. Rut many Magicians, men of no small authority, will have the tables of this kind to be expended with Latin letters; so that by the Lime
tables also, out of the name of any office or effetT,
^slight be found out the name of any spirit, as well
good as evil, by the same manner which is above
delivered, by taking the name of the office oi of
the died, in the column of letters, in their own
hne, under their own slar. And of this pia&ice
Tjfacgijius is a great author, who delivered this
m of calculation in Lgyptian letters: not unprojjrly a^° may they be referred to other letters
01 0ther tonSnes, for the reasons afligned to the

fig ns

7 o The Fourth Book

(igns; for truely he only is extant of all men,
who have treated concerning the attaining to the
names of spirits.

Therefore the force, fecrecy, and power, in
what manner the sacred names of spirits are truly and rightly found out, confifleth in the difposing of vow els, which do make the name of a
spirit, and wherewith is conflituted the true name
and right word. Nowr this art is thus perfected
and brought to pafs ; first, we are to take heed
of placing the vowels of the letters, which are
found by the calculation of the celeflial figure, to
sind the names of the spirits of the second order,
presidents and governors. And this in the good
spirits, is thus brought to efFe<st, by consideringi
the slats which do conflitute and make the letters,
and by placing them according to their order :
firfl let the decree of the eleventh house be fubtrailed from the degree of that slar which is firfl
in order; and that which remaineth thereof, let
it be projected from the degree of the aseendant;
and where that number endeth, there is part of
the vowel of the firfl letter: begin therefore to
calculate the vowels of these letters according to
their number and order ; and the vowel which
falleth in the place of the slar, which is the first
in order, the same vowel is attributed to the firfl
letter. Then afterwards thou shalt sind the pari

of Occult Philosophy, 7 1

f the second letter, by fubtra&ing the degree of
star, which is the second in order from the firfl
lar ; and that which remaineth, caft from the
seendant. And this is the part from which
iou (halt begin the calculation of the vowels ;
nd that vowel which falleth upon the second
ar, the same is the vowel of the second letter :
nd so confequently mayeft fearch out the
owels of the following letters always, by
jbtrading the degree of the following star,
:om the degree of the star next preceding and
oing before. And so also all calculations, and
numerations in the names of the good spiritsT
tight to be made according to the fuccelhons of
he signs And in calculating the names of the
vil spirits, wherein the names of the good spirits

taking the degree ol the eleventh house, iri
hefe ought to be taken the degree of the twelfth
touse. And all numerations and calculations
nay be made with ihe fucceflion of the signs, by
akmg the beginning from the degree of the
enth house.

But in all extra&ions by tables, the vowesare

laced after another manner. In the firfl place
herelore is taken the certain number of letters
naking the name itself and is thus numbered
rom the beginning ot the column of the firfl
ttter, or whereupon the name is ex traded; and

the

7 2 The Fourth Book

tlie letter on which this number falleth, is referre*
to the firfl letter of the name, extracted by tak
ing the diflance of the one from the other, a
cording to the order of the alphabet* But th
number of that diflance is projected from the be
ginning of his column ; and where it endeth
there is part of the firfl vowel; from thence there
fore thou shalt calculate the vowels themfelvet
in their own number and order, in the same co
lumn; and the vowel which shall fall upon th
firfl letter of a name, the same shall be attribute<
to that name. Now thou shalt sind the follow
ing vowels, by taking the diflance from the pre
ceding vowel to the following: and so confe
quently according to the succession of the alpha
bet. And. the number of that diflance is to b
numbered from the beginning of his own column
and where he fir all ceafe, there is part of the vow*
el fought after. From thence therefore muff yot
calculate the vowels, as we have above laid ; an<
those vowels which shall fall upon your owi
letters, are to be attributed unto them; if there
fore any vowel sliould happen to fall upon ;
vowel, the foimer muff give place to the latter
and this you are to understand only of ihe goot
spirits. In the evil lpirits alio you may pioc'eei
in the same way ; except only that you make th
numerations after a contrary and backv\ at d orde

con tran

of Occult Philosophy. 7 n

contrary to the succession of the alphabet, and
contrary to the order of the columns (that is to
ay) in ascending.

\ he name of good Angels, and of every man,
■which we have taught how to sind out, in our
third book of Occult Philosophy, according to
that manner, is of no little authority, nor of a
mean foundation. But now we will give unto
bee some other ways, illuflrated with no vain
reasons. one whereof is, by taking in the figure
of the nativity, the five places of Hylech; which
oeing noted, the characters of the letters are protected in their order and number from the, beginning of Aries; and those letters which fall upon the degrees of the said places, according to
heir order and dignity disposed and afpecled,
do make the name of an Angel. There is also
mother way wherein they do take Almutel,
vhich is the ruling and governing slar over the
iforesaid five places; and the projection is to be
made from the degree of the aseendant; which is
Hone by gathering together the letters falling upon Almutel, which being placed in order according to their dignity, do make the name of an
^ngel. 1 here is furthermore another way used.
md very much had in observation from the
Egyptians, by making their calculations from the
ilegiee ol the aseendant, and by gathering to^eDJ 0 0

ther

74 Fhe Fourth Book

ther the letters according to the Almutel of the
eleventh house; which house they call a good
Damon: which being placed according to their
dignities, the names of the Angels arc conllituted.
Now the names of the evil Angels are known
after the like manner except only that the projections mull be performed contrary to the courfe
and order of the fucceflion of the signs: so that
whereas in seeking the names of good spirits, we
are to calculate from the beginning of Aries; contrariwise, in attaining the names of the evil, we
ought to account from the beginning of Libra .
And whereas in the good spirits we number from
the degree of the ascendatit ; contrarily, in the
evil, we mull calculate from the degree of the
seventh house. But according to the Egyptians,
the name of an Angel is collected according to
the Almutel of the twelfth house which they call
an evil spirit. Now all those rites, » which are
elfewhere already by us .delivered in our thirdi
book of Occult Philosophy, may be .made by thes
character of any language. In all which (as we
have abovesaid) there is a myliical and divine
number, order and figure, from whence it cometh
to pafs, that the same spirit may be called by divers
names But others are difeovered from the name
ot the spirit himself, of the good or evil by tablet
formed to this porpofe.

Now

of Occult Philosophy • 75

Now these celeflial characters do confifl of
lines and heads : the heads are six, according to
ithe six magnitudes of the liars, whereunto the
■planets also are reduced. The firlt magnitude
hqldeth a slar, with the Sun, or a crofs. The
second with Jupiter a circular point. The third
holdeth with Saturn, a femicircle, a triangle,
•either crooked, round or accute. The fourth
. with Mars, a little slroke penetrating the line,
.either fquare, slraight, or oblique. The fifth with
Venus and Mercury, a little slroke or point with
.a tail, ascending or defcending. The sixth with
tlje Moon, a point made black. All which you
imay see in the enfuing table The heads then
being pofited according to the fite of the liars of
the figure of heaven, then the lines are to be •
•drawn out according to the congruency or aagreement of their natures And this you are
to understand of the sixed liars. But in the
aere thing of the Planets, the lines are drawn out,
ithe heads being pofited according to their courfe
and nature among themselves.

Stars

7$* 7 he Fourth Book

Stars. Heads. lines joined to the heads.

I.Q-&- *5" ^ -‘t<

II'u. o o o

III IOC 4 £<£3>-c-^

o ^ — -1 — -a"

V«7 “f —2^

VIC>f* >#— •—A

When therefore a charader is to be found of
any celeflial Image ascending in any degree or
face of a hgn, which do consist of Stars of the
same magnitude and nature ; then the number
of these Stars being pofited according to their
place and order, the lines are drawn after the hmilitude of the Image signihed, as copioufly as
the same can be done.

But the charade rs which are extraded according to the name of a spirit, are composed by the
table following, by giving to every letter that
name which agreetlr unto him, out of the table;
which although it may appear eafy to those that

apprehend

of Occult Philosophy. 77

apprehend it, yet there is herein no small difficulty, to wit, when the letter of a name falleth upon the line of letters or figures, that we may
know which figure or which letter is to be taken.
And this may be thus known : for if a letter falleth upon the line of letters, consider of what
number this letter may be in the order of the
name; as the second or the third: then how
many letters that name containeth, as five or seven,
and multiply these numbers one after another by
tliemfelves, and treble the produfl, then call the
whole (being added together) from the beginning
of the letters according to the succession of the al •
phabet : and the letter upon which that number
shall happen to fall, ought to be placed for the
character of that spirit. But if any letter of a
name fall upon the line of figures, it is thus to be
wrought. Take the number how many this letter is in the order of the name, and let it be
multiplied by the number of which this letter is
in the order of the alphabet ; and being added
together, divide it by nine, and the remainder
fhevveth the figure or number to be placed in the
ch a rather : and this may be put either in a Geometrical or Arithmetical figure of number; which
notwithflanding, ought not to exceed the number of nine, or nine Angels.

The

7 8 The Fourth Book

the Characters of good Spir its .

A (iinple point.

Round .

Starry.

Straight handing line.

Lying.

Oblique.

Line crooked like a bow.

Like waves.

Toothed.

/v*W\

lntcrfeftion right.

Inherent.

Adherent feparate

^Lbliq. interfe&ion snnple

Mixt.

Manifold.

Perpendicular right dexter,

Siniflcr.

Neuter;

A who’e figure.

Broken.

Half.

A letter inhering.

Adhering.

Separate.

JC,

The

t 4

of Occult Philosophy.

7 he Char after of evil Spirits .

A right line. Crooked.

— O'V'Q

Reflcxcd.

A simple figure.

A mafs.

Penetrate.

A creeping thing »

A hand*

A crown. A crefk

Broken.

Invers’d.

Water.

A Serpent.

A Foot

A fccpter.

the Fourth Book

A sword.

A fcoui

SeBut the Charaders which are unclerflood byi
the revelation of Spirits, take their virtue from!
thence; becaule they are as it were, certain hicl-!
den feats, making the harmony of some divinity:
either they are fig ns of a covenant entered into]
and of a promised and plighted faith, or of obedience. And those charade rs cannoi by any
other means be fearcbed out.

Moreover, besides these Charaders, there are
certain familiar Figures and Images of evil spirits,!
under which forms they are wont to appear,!
and yield obedience to those that invoke them.
And all these charaders or Images may be seen
by the table following, according to the courfe
of the letters conflituting 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 fiifl
orders, to them is attributed the head, the upper:
part of the body, according to their own figure;
those which are lowed do pofhfs the thighs and
seet; so also the middle letters do attribute like
to themselves the middle parts of the bodypfq

g ive

of Occult Philosophy. 8l

give the parts that fit 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 chara&er or
infirument 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
charadlers and images: lor upon what spirit foever their falleth any excellent sign or infirument
out of the table of charadlers, he poffefTeth that
dignity. As if their sliould be a crown, it sheweth a Kingly dignity; if a crefl or plume, a
Dukedom; if a horn, a county, if without these
ithere be a fcepter, sword, or forked infirument,
:it fhevveth rule and authority Like wise out of
i the table of images you shall sind them which
Lear the chief kingly dignity: from the crown
ijudge dignity; and from the Lnflruments, rule
.and authority. Laflly, they which bear an human sliape and figure, have greater dignity than
those which appear under the forms and images
:of beads; they also who ride, do excel them
which appear on foot. And thus according to
all their commixtures, you may judge the digni-
-v and^cellency of spirits, one before another.
Moreover, you lnuiLpnderfland, that the Ip irks
~ D 5 1 of

o'2 The Fourth Booh

o[ the inferior order, of what dignity foever they
be, are always fubjeef to the spirits of the superior order: (o also, that it is not incongruent for
their Kings and Dukes to be fubjecl and minister
to the presidents of the superior order.

Thejhapes familiar to the Spirits oj Saturn.

THEY appear for the moft part with a tall,
lean and (lender body, with an angry
countenance, having four faces; one in the
hinder part of the head, one on the former part
ot the head, and on each side nofed or beaked:
there like wise appeareth a face on each knee, of
a black lhining colour; their motion is the moving of the wind, with a kind of earthquake : their
sign is white earth, whiter than any snow.

Their particular forms are,

A King having a beard, riding on a Dragon.
An old man with a beard.

An old woman leaning on a Raff.

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
fanguine and choleric, of a middle (lature,

with

of Occult Philosophy . S3

with a horrible fearful motion; but with a mild
countenance, a gentle speech, and of the colour
of lion The motion of them is slafhings of
lightning and thunder; their sign is, there will
appear men about the Circle, who shall seem to

be devoured of Lions.

7 heir familiar forms arc.

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 slowers*

A Bull. A Stag -A Peacock.

An azure garment. — A Sword. — A Box-tree, <

The familiar forms of the Spirits of Mars.

THEY appear in a tall body, choleric, a filthy countenance, of colour brown, swarthy or red, having horns like Harts horns, and
Grissins claws, bellowing like wild Bulls. Their
motion is like fire burning; their sign thunder
and lightening about the Circle,

Their p articular Jhapes arc ,

A King armed riding on a wolf. — A man armed
A Woman holding a buckler on her thigh.

A [fie Goat. — — A Horfe ———A Stag

A red Garment,— — Wool- A Cheeflip.

G 6 Shapes*

S4 ' “I he Fourth Book

Shapes familiar to the Spirits of the Sun .

THE Spirits of the Sun do for the mofl part
appear in a large, full and great body, [anguine and grofs, in a gold colour, with the tincture of blood. Their motion is as the lightning
of Heaven ; their sign is to move the pcrson
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 fhapes of the Spirits of Venus.

. s

TLIEY do appear with a fair body, of middle
slature, with an amiable and pleafant countenance, of colour white or green, the upper
part golden. The motion of them is as it were
a mofl clear Star. For their sign, there will seetn
to be maids playing without the circle, which
will provoke and allure him that calleth them 10
play. But their particular forms are,

A King with a Scepter riding on a Camel.

A Maid naked. A (lie Goat,

of Occult Philosophy.

A Camel A. Dove.

A white or green Garment.

I lowers The herb Savine.

7 he jarniliar forms o] the Spirits of Mercwy.

"'HE Spirits Mercury will appear for the moll

part in a body of a middle slaiure, cold,
liquid and moift, fair, and of an affable speech;
in a human fhape and form, like unto a Knight
armed ; of colour clear and bright. The motion
of them is as it were lilver colour’d clouds. For
their sign, they cause and bring horror and fear
to him that calls them. But their particular
sli apes are,

A King riding upon a Bear.

A fair Youth A Woman holding a diflaff.

A Dog A llie Bear. A Magpy.

A Gaiment of lundry changeable colours.

A Rod. A little slaff.

The forms familiar to the Spirits oj the Moon.

;^HEY will for the moll part appear in a great
. A and full body, foft and phlegmatic, of colour like a black obfeure cloud, having a swelling countenance, with eyes red and full of water,
a bald head, and teeth like a wild boar. Their
motion is as it were an exceeding great temped

86 7 he Fourth Book

of the lea For their lign their will appear exceeding great rain about the circle, and their
particular Chapes 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 Goofe.

A Garment green or lilver colured.

An Arrow. A Creature having many seet.

But we now come to speak of the holy and
sacred Pentacles and Sigils. Now these pentacles are as it were certain holy signs preferving
us from evil chances and events, helping and assixing us to bind, exterminate, and diive away
evil spirits, alluring the good spirits, and reconciling them unto us. And these pentacles do confill either of characters of the good spirits, of the
superior order, or of facted pictures of holy letters or revelations, with apt and fit verficles,
which are composed either of Geometrical figures
and holy names of God, according to the courfe
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 conflitute and make the pentacles, they are
the characters of the good spiiits, especially and
chiefly of the good spirits of the first and second

order,

cj Occult Philofopky. $7

order, arid sometimes also of the third order.
And these kind of chara&ers are especially to be
named holy; and then tliofe characters which
we have above called holy. What chara&er
foever therefore of this kind is to be inflituted
we mull draw about him a double circle, wherein we mult vvright the name of his Angel: and
if we will add some divine name congruent with
hisspirit and office it will be of the grearer force
and efficacy. And il we will draw about him
any angular figure, according to the manner of
his numbers, that alsoshall 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 Tellament: even
as the figure ot the ferpeni hanging on the crofs,
and such like; whereof very many may be found
out of the virions of the Prophets, as of EJaias,
Daniel , Efdrafs , and others, and also out of the
.revelations of the Apocalipfe . And we have spo*
ken of them in our third book of Occult Philosophy, where we have made mention of holy things.
Therefore when any piClure is pofited 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 efFed of that figure, or elle there

may

88 The Fourth Book

may be written about it some verficle taken out
of part of the body of holy Scripture, which may
desire to aseertain or depiecaie the desired effed.
As, if a pentad e vveie to be made to gain vidorv
or revenge again!! ones enemies, as well visible
as invifibie, the figure may lie taken out of t he
second book of the Macchabees • that is to say, a
hand holding a golden (word drawn, about
which let there be written the verficle there contained: to wit, * Take the holy / word the gift
’of God , wheriwith thou / halt slay the adverjaries of
my people Ifi ad. Or elfe there maybe wriiten
about a verficle ol the filth Pfalm: Iu this is the

Jtrength of thy arm: before thy face there is death ; or
some other such like verficle. But if you will
write a divine name about the figure, then let
some name be taken that figmfies fear, a Iwoid,
wrath, the revenge of God, or some such like
name congruent and agreeing with the effect desired. And if there shall be written any angular figure, let him be taken according to the reason and rule of the numbers, as we have taught
in our second book of Occult Philosophy; where
we have treated of the numbers, and of the like
operations. And of this sort there are two pentacles of fublime virtue and great povvei, \eiy

useful

Arc? pc gladiutn fantlvm , tnumns a Deo, in quo conchies adn'iftxrios j,opnli md Jfrael »

of Occult Fhilojophy . Sg

ulefuland neceflary to be used in the confecration
of experiments and spirits: one whereof is that
in the iff chapter of Apocalyp/e ; to wit, a figure
•of the Majefly of God fitting 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 fir st and the lad, who am living ,
and was dead, and behold l live for ever and ever ;
and I have the keys of death and hell. Then there
(hall be written about it these three verficles.

Manda Dcus virtui tua, See*

Give commandment 0 God, to thy Jhengtfc*
Confirm, 0 God, thy jlrength in us.

Let them be as dujl before the face of the wind.
And let the Angel o] the Lord fatter them. Let all
their ways be darkne/s and uncertain. And let the
Angel oj the Lord perfecute them.

Moreover, let there be written about it the ten
general names, which are, El, Elohim , Elohe,
baoth, Elion , Efcerchie , Adonay , Jah, Tttragram -
maton, Saday.

1 here is another pentacle, the figure whereof
is like unto a Lamb Jlain. having /even eyes, and
seven horns, and under his seet a book sealed with jcven

feats

.Ego primus b novijfmus , vivus b ful morluus b ecu Jum vivens
iii fecula feculorum ; b habeo chocs mortis b infeini.

go The Fourth Book

seals, as it is in the 5. chap, of the Apocaiypft.
Whereabout let it be written this verficle; Behold the Lion hath overcome the tribe oj Judah , the
Root of David. I will open the Book , and unlooje
the [even seals thereof. And one other verficle ; l
faw 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 enemies ,
and nothing J hall 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 pofited, conformable to any
number, to produce any certain effed or virtue,
there mull be written thereupon, in all the several angles, some divine name, obtaining the force
and efficacy of the thing desired ; yet so neverthclefs, that the name which is of this sort do
consist of juft so many letters, as the figure may
constitute a number ; or of so many letters of a
name, as joined together amongft themselves^
may make the number of a figure; or by any
number which may be divided without any fuperfluity 01 diminution. Now such a name be1*
ing found, whether it be only one name or more
or divers names, it is to be written in all the
several angles in the figure: but in the middle

of Occult Philosophj • g i

of the figure let the revolution of the name be
whole and totally placed, or at lealt principally*

Oftentimes also we conflitute pentacles, by
making the revolution of Tome kind of name, in
a fquare table, and by drawing about it a Tingle
or double circle, and by writing therein Tome
holy verficle competent and befitting this name,
or from which that name is extracted. And this
is the way of making the pentacles, according to
their Teveral diftind forms and fafhions, which
we may if we please either multiply or commix
together by courTe among themlelves. to work
the greater efficacy, extention and enlargement
of force and virtue.

As, if a deprecation would be made Tor the
overthrow and desinition of ones enemies, then
we are to mind and call to remembrance how
God deflroyed the face of the whole earth in the
deluge of waters, and the desinition of Sodom
and Gomorrah , by raining dow-n fire and brimflone*, like wise, how God overthrew Pharoah and
his hoft in the Red fea, and to call to mind if any
oiher maledition or curfe be found in holy writ.
And thus in things of the like sort. So likewise
in deprecating and praying againfl perils and
dangers of waters, we ought to call to remembrance the faving of Noah in the deluge of waters, the palling of the children of Jfrael through

the

92 The Fourth Book

the Red Tea; and also we are to mind how Christ
walked on the waters, and how hefaved the (hip
in danger to be call away with the temped; and
how he commanded the winds and t lie waves
and they obeyed him; and also, that he drew
Peter out of the water, being in danger of drowning, and the like. And laflly, 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 dehred effe&: as, if it be to overthrow enemies, we are to invoke and call upon the names
of wrath, revenge, fear, juflice, and sortitude of
God : and if we would avoid and efcape any evil
or danger, we then call upon the names ol mercy, defence, salvation, sortitude goodness, and
such like names of God. When also wTe pray
unto God that he would grant unto us our desires, we are like wise to intermix therewith the
name of some good spirit, whether one only, or
more, whose office it is to execute our desires:
anc[ sometimes also we require some evil spirit to
reftrain or compel, whose name likewise we intermingle; and that righdy, especially, if it be to
execute any evil work ; as revenge, pumfhment,
or defir u$ion.

Furthermore, if there be any verficle -in the
Pfalms, or any other part of the holy Scripture,

that

of Occult Philqfophy,

Ithat shall Teem congruent and agreeable to our
defn e, the same is to be mingled with our prayers. Now after prayer hath been made unto
God, it is expedient afterwards to make an Oration to that executioner whom in our precedent
prayer unto God we have desired should administer unto us, whether one or more, or whether
he be an Angel, or slar, 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 secondbook of Occult Philosophy, where we have treated of the manner
of the compofition of enchantments.

You may know further, that these kind of
bonds have a threefold difference : for the firfl
bond is when we conjure by natural things ; the
lecond is compounded of religious mysteries, by
Sacraments, Miracles, and things of this sort ;
and the third is conflituted by divine names, and
holy Sigils V\ ith these kind of bonds, we may
bind not only spirits, but also other creatures
whatsoever, as animals, tempefls, * burnings,
Hoods of waters, the force and power of arms.
Oftentimes also we use these bonds aforcsaid, not
only by conjuration, but sometimes also using
the means of deprecation and benediddion. Moreover, it conjuceth much to this purpose to join

some

■ * Incendia , Envy xnd Malice.

94 'The fourth Book

some fcentence of holy Scripture, if any (hall be:
found convenient thereunto: as, in the conjura-i
tion of leipents, by commemorating the curfe of
the ferpent in the earthly Paradise, and the fetting
up the ferpent in the wildernefs; and further
added that verficle, * Thou Jhalt walk upon the
Afp and the Bnjilijk , See. Superflition also is of
much prevelancy herein, by the translation of
some facramental rites, to bind that which we
intend to hinder; as, the rites of excommunication, of fepulcres, sunerals, buryings, and
the like.

And now we come to treat of the confecrations which men ought to make upon all instruments and things necessary to be used in this art:
and the virtue of this confecration mofl chiefly
conflfts in two things; to wit, in the power of
the person confecrating, and by the virtue of the
prayer by which the confecration is made For in
thepeison confecrating, thereis required holinefs
of life, and power of fan&ifying: both which are
acquired by dignifleation and initiation. And
that the person himself shall with a firm and undaunted faith believe the virtue, power, and efficacy thereof And then in the prayer itself, by
which this confecration is made, there is required the like holinefs ; which either folely coflfleth

Super afpidem & bqfilicum ambulatis, See.

of Occult Philofop&y. 95

m the p raver itself, as, if it be by divine infpira-
•ion ordained to this purpose, such as we have
in many places of the holy Rible; or that it be
hereuntoinflituted thiongh the power of the holy
spirit, in the ordination of the Church. Otherwise there is in the prayer a fan&imony, which
is not only by itfell, but by the commemoration
of holy things*, as the commemoration of holy
scripture, hiflories, works, miracles, effedls, graces,
promises, facraments, and lacramental things,
and the like. Which things, by a certain fimili-
:tude, do seem properly or improperly to appertain to the thinsc confecrated.

There is usecl also the invocation of some divine names, with the confmation of holy seals,
and things of the like sort, which do condudl to
fandlificaticn and expiation; such as the sprinkling with holy v\7ater, undiions with holy Oil,
and odoriserous fuflumigations appertaining to
holy worship. And therefore in every confecration there is chiefly used the bcnedidlion and
confecration of water, oil fire, and sumigations,
uled every where with holy wax lights or lamps
burning: for without lights no facrament is
rightly performed 1 his is therefore to be known
and firmly observed, that if any confecration be
to be made of things profane in which there is
any pollution, or defilement, then an exorcising

and

9 6 The Fourth Book

and expiation of those things ought to precede
the confecration. W7hich 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 confecration after that the
prayer is rightly performed, the person confecrating ought to blefs the thing confecrated, by
breathing out some words, with divine virtue and
power of the present confecration, with the commemoration of his virtue and authority, that it
may be the more duly performed, and with an
eatnefl; and attentive mind And therefore
we will here lay clown some examples hereof,
whereby the way to the whole perfection hereof may the more eaflly be made to appear unto
you.

So then, in the confecration of water, we
ought to commemorate how that God hath placed the firmament in the midfl: of the waters, and
in what manner God placed the fountain of waters in the earthly Faradise, from thence sprang
four holy rivers which watered the whole earth.
Likewise we are to call to remembrance in what
manner God made the water to be the inflrument
of executing his juflice in the deflru&ion of the
giants in the general deluge over all the earth,
and in the overthrow of the hofl of Pharaoh in
the Red fea; also how God led his own people

through

of Occult Philosophy. 97

ithrough the miclfl of the fea on dry ground, and
through the midfl: of the river Jordan; and likewise how marveloufly he drew forth water out of
ithe stony rock in the wildernefs ; and how at the
prayer of Samp/on. he caused a fountain of running water to slow out of the cheek tooth of the
jaw bone of an afs : and likewise, how God hath
made waters the inflruinent of his mercy, and of
salvation, for the expiation of original sin : also,
how Christ was baptized in Jordan, and hath
hereby fanthified and cleanfed the waters. Moreover, certain divine names are to be invocated,
which are conformable hereunto; as that God
is a living fountain, living water, the fountain of
mercy; and names of the like kind.

And likewise in the confecration of fire, we
are to commemorate how that God hath created
the fire to be an inflrument to execute his juflice,
for punifhment, vengeance, and for the expiation
of sins: also, when God shall come to judge the
world, he will command a conflagration of fire
to go before him. And we are to call to remembrance in what manner God appeared to Moses
in the burning bufh ; and also, how he went
before the children of Ifrael in a pillar of fire ;
and that nothing can be duly offered, sacrificed,
or fandfified, without file ; and how that God
inflituted fire to be kept continually in the taberE nacle

9» The Fourth Book

nacle of tlie covenant; and how miraculoufiy he
rekindled the same, being extind, and prefer ved
it elfewhere 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 brightnefs of God.

And likewise in the confecration of Oil and
Persumes, we are to call to 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 drilling
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 alter which contained! the substance of the slame: and what
other such fimiiitudes as are in myfleiies, as
that of the seven candle slicks and lamps burning

before the face of God.

Tliefc therefore are the confecrations which

firffc

of Occult Philo/op hy. 99

firfl of all are necefTary to be used in every kind
of devotion, and ought to precede it, and without whicli nothing in holy Rites can be duly
performed.

In the next place now we shall sliew unto you
the confecration of places, instruments, and such
like things.

Therefore when you would confecrate any
place or circle, you ought to take the prayer of
:Solomon used in the dedication of the Temple :
:and moreover, you mufl blefs the place with the
Ifprinkling of holy water* and with sumigations;
fby commemorating in the benedidion holy myf-
.leries ; such as these are, * The fantflification of
the throne of God, of mount Sinai, of the tabernacle of the covenant, of the holy of holies, of
the temple of Jerufalem. Also, the fandihcation
:of mount Golgotha, by the crucifying of Clirifl;
the falsification of the temple of Clirifl ; of
mount Tabor, by the transfiguration and afcenfion of Christ: and the like. And by invocating
.di\ine names which are significant hereunto ;
such as the place of God, the throne of God, the
chair of God, the tabernacle of 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 confecrated.
j | * E 2 And

Sanflnm fiinflorum»

I he Fourth Booh

And in the confecration of inflruments 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, persuming the same with holy sumigations,
anointing it with holy oil, Sealing it with some
holy Sigil, and blefFing 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 confecrated : as for example fake, in confecrating a
sword, we are to call to remembrance that in the
Gofpel, * He that hath two coats, <bc. and that
place in the Second of Maccabees , that a sword
was divinely and miraculoufly sent to Judas
Maccabeus. And if there be any thing of the
like in the prophets; as that place, t lake unto
you two-edged /words, be.

In like manner you shall confecrate experiments and books, and whatsoever of the like
nature, as it is contained in writings, pi dimes
and the like, by sprinkling, persuming, anointing, Sealing, and blessing with holy commemorations, and calling to remembrance the iandlification of myfieries ; as the fandlihcations of the
tables of the ten commandments, which were

deliverec

(hd luibet dans tunicas, be,
v Accippc veils gladios his acculos.

of Occult Philosophy • 1 o f

delivered to Moses by God in mount Sinai ; the
falsification of the teflaments of God, the old
and the new; the fancdification of the law, and
of the Prophets, and Scriptures, which are promulgated by the holy Ghoft. Moreovei, there
is to be commemorated such divine names as are
fit and convenient hereunto; as these are; the
Teflament of God. the book of God, the book
of life, the knowledge of God, the wisdom of
God; and the like. And with such kind of rites
is the personal confecration performed.

There is fuithermore, besides these, another
rite of confecration, of wonderful power, and
much efficacy: And this is out of the kinds of
fuperflitions ; that is to say, when the rite of
confecration or colledlion of any Sacrament in
the Church is transferred to that thing which we
would confecrate.

It is to be known also, that vows, Oblations,
and Sacrifice have the power of confecration, as
well realas personal; and they areas it were
ceitain covenants and conventions between those
names with which they are made, and us who
make them, slrongly cleaving to our desire and
wifhed tffe&s ; as when we dedicate, offer, and
sacrifice, with certain names or things ; as, sumigations, un&ions, rings, images. looking-glafTes;
and things lessmaterial, as deities, figils, pentacles

E 3 inchan tments,

the Fourth Book

inchantments, orations, pi&ures, and Scriptures:
of which we have largely spoken in our third
book of Occult Philosophy.

There is extant among those magicians (who
do mofl use the miniflry of evil spirits) a certain
rite of invocating spirits by a book to be confecrated before to that purpose ; which is properly
called, * A book of Spirits ; whereof we shall now
speak a few words. For this book is to be confecrated, a book of evil spirits, ceremonioully 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 mofl pure and
clean paper, that hath never been used before ;
which many do call Virgin paper. And this book
mult be infcri bed after this manner; that is to
say, let there be placed on the left side the image
ol 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
and power Yet very many do compofe this
book otherwise omitting the characters or image:
but it is more efficatious not to negleCf any thing
which conduceth to it.

Moreover, there is to be observed the circumfiances

Liter Spiritum.

oj Occult Philosophy • 103

fiances of places, times, hours, according to the
stars which these spirits are under, and are seen
to agree unto ; their hte, rite, and order being
applied.

Which book being so written, and well bound
is to be adorned, garnifhed, and kept fecure,
with regifters and seals, left it Qiould happen after
the confecration to open in some place not intended, and endanger the operator. Furthermore,
this book ought to be kept as reverently as may
be; for irreverance of mind causeth it to lofe its
virtue with pollution and profanation.

Now this sacred book being thus composed
according to the manner already delivered, we
are then to proceed to the confecration thereof
after a twofold way: one whereof is, that all
and lingular the spirits who are written in the
book be called to the circle, according to the
rites and order which we have before taught;
and the book that is to be confecrated, let it be
placed without the circle in a triangle. And in
the fir st place, let there be read in the presence of
the sprits all the oaths which are written in that
book ; and then the book to be confecrated being
placed without the circle in a triangle there drawn,
let all the spirits be compelled to impofe their
hands where their images and chara&ers are
drawn, and to confirm and confecrate the same

E 4 with

104 The Fourth Book4

with a special and common oath. Which being
done, let the book be taken, fhut, and preferved
as we have before spoken, and let the spirits be
licenfed to depart, according to due and right
order.

There is another manner of confecratinsr a

book of spirits which is more eafy, 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 fet forth, but
in the end thereof let there be written invocations, bonds, and strong conjurations wherewith
every spirit may be bound. Then this book
muff be bound between two tables or lamens,
and in the inside thereof let there be drawn the
holy pentacles of the divine Majefty, which we
have before fet forth and deferibed out of the
Apocalypfc : then let the fir st 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 crofs way, according to the art which we have before delivered ;
and there in the first place the book being opened, let it be confecrated to the rites and ways
which we have before declared concerning confecration. Which being done, let all the spirits

oj Occult Philosophy. 105

Ibe called which are written in the book, in their
iown order and place, by conjuring them thrice
iby the bonds described in the book, that they
.come unto that place within the space of three
days, to alfure their obedience, and confirm the
same, to the book so to be confecrated. Then
let the book be wrapped up in clean linen, and
buried in the middle of the circle, and there fail
slopped up: and then the circle being deflroyed,
after the ipirits are licenfed, depart before the
riling 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
persume be made, and open the hole, and taice
out the book*, and so let it be kept, not opening
the same. I hen you shall licenfe the Ipirits in
their order, and deflrovingthe circle depart before the sun rise. And this is the lafl rite and
manner of confecrating profitable to whatsoever
writings and experiments, which do diredl the
spirits. placing the same between two holy lamens
or petuacles, as before is (hewn.

But the operator, when he would work by the
book thus confecrated, let him do it in a fair and
clear season, when the spirits are leafl troubled *,
and let him place himself towards the region of
the ipirits, Then let him open the book under a

E 5 * due

lo6 The Fourth Book

due regifter; let him invoke the spirits by their
oath there deferibed and confirmed, and by the
name of their charafter and Image, to that purpose which you defne: and if there be need, conjure them by the bonds placed in the end of the
book. And having attained your desired effefi,
then you slrall licenfe 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 fight, 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 fight,
it behoveth them especially to observe two things;
one whereof is about the difpofition 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 religioufly disposed for many days to such a mystery. In the firfl place therefore, he ought to
be confeffed and contrite, both inwardly and
outwardly, and rightly expiated by daily waffling himself with holy water. Moreover, the

invocant

of Occult Philefophy. 107

iinvocant ought toconferve himself all these days’
chad, abhinent, and to feparate himfell at much
as may be done, from all preturbation of mind,
and from all manner of foreign and fecular businefs Also he should observe falling all these
days, as much as shall seem convenient to him to
be done. Also let him daily between sun-riling
and sun-fetting, being clothed with a holy linen
garment, (even 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 or falling and preparation is
commonly the time of a whole lunation. There
is also another number observed amongll the cabalifls, which is sorty days.

Now concerning those things which do appertain to this 1 ite of invocation, the full is, that a
place be chofen, clean pure, clofe, quiet, free
from all manner of noise, and not fubjecl to any
st ran gers st Ait. This place mull firll be exorcifed and conlecrated: and let there be a table or
altar placed therein, covered with clean white
linen, and fet towards the eall : and on each side
thereof, let there be fet two confecrated waxlights burning, the slame whereof ought not to
go out all these days, in the middle of the altar,
let there be placed lamens, or the holy paper
which we have before delcribed, covered with

x E 6 sine

10S The Fourth Book

sine linen ; which is not to be opened until the
end of these days of the confecration. You (hall
al(o have in read.inefs a precious persume, and
pure anointing oil; and let them be both kept
conseerated. There mud also a cenfer be let on
the head of the altar, wherein you (hall kindle
the holy fire, and make a persume every day that
you shall pray. You shall also have a long garment of white linen, clofe before and behind,
which may cover the whole body and the seet,
and gird about you with a girdle. You shall also
have a veil made of pure clean linen, and in the
fore-part thereof let there be sixed golden or gilded lamens, with the infeription of the name Tetragrammaton ; all which things are to be fan&ified and conseerated in order. But you mud not
enter into the holy place, unless it be fil'd wafhed,
and arayed with a holy garment; and then you
shall enter into it with your seet naked. And
when you enter therein, you shall sprinkle it with
holy water ; then you (hall make a persume upon
the altar, and afterwards with bended knees pray
before the alter as we have dire&ed.

But in the end of these days, on the lad day,
you shall fad more dridly : and fading on the day
following, at the riling of the sun, you may enter
into the holy place, using the ceremonies before
spoken of, fil'd bv sprinkling yourself, then with

making

of Occult Philosophy. lo§

making a persume, you sliall sign yourself with
holy oil in the forehead and anoint your eyes, using prayer in all these confecrations. Tlien you
sliall open the holy lamen, and pray before the
altar upon your knees, as abovesaid ; and then an
invocation being made to the Angels, they will
appear unto you, which you desire; which you
sliall entertain with a benign and chad, communication, and licenfe them to depart.

Now the lamen which is to be used to invoke
any good spirit, you sliall make after this manner; either in metal conformable or in new wax,
mixtwith spices and colours conformable: or it
may be made with clean paper, with convenient
colours: and the outward form or figure thereof
may be fquare, circular, or triangular, or of the
like sort, according to the rule of the numbers :
in which there mud be written the divine names,
as well the general names as the special. And
in the centre of the lamen, let there be drawn a
character of *six comers; in the middle whereof
let there be written the name and character of
the dar, or of the spirit his governor, to whom
the good spirit that is to be called is subject And
about this character let there be placed so many
characters of j| five corners, as the spirits we
would call together at once. And if we shall call

only

Hextgonus, § Pentagonus,

The Fourth Book

only one spirit, neverthelefs there dial] be made
four Pentagones wherein the name of the spiiit
or spirils, with their cliaracler, are to be written.
Now this table ought to be composed when the
Moon is increasing, on those days and hours
which then agree to the spirit. And if we take a
sortunate (bar herewith, it will be th^better.
Which table being made in this manner, it is to
be confecrated according to the rules above
delivered.

And this is the way of making the general table, ferving lor the invocating of all good spirits
whatloever. Neverthelefs we may make Ipecial
tables congruent v to every spirit, by the rule
which we have above spoken of concerning holy pentacles.

And now we will declare unto you another
rite more eafy to perform this thing: that is to
say, let the man that is to receive an oracle from
the good spirits, be chaff, pure, and confefled.
Then a place being prepared pure, clean and covered every where with white linen, on theLords
day in the new of the moon let him enter into
that place, clothed with clean white garments ;
let him exorcise the place, blefs it, and make a
circle therein with afan&ified coal; let there be
written in the uttermoff part of the circle the
names of the angels, in the inner part thereof

of Occult Vhilofophy . i 1 1

let there be written the mighty names of God :
and let him place within the circle, at the lour
angles of the world, the cenfers for the persumes.
Then let him enter the place falling, and walhed,
let him begin to pray towaids the caff this whole
Pfalm: * Beati immaculati in via , 8cc. BleJJed arc
the undcjiled in the zvay, See. by persuming; and
in the end deprecating the angels, by the laid divine names, that they will deign to difeover and
reveal that which he desireth; that let him do
six days,' continuing waffled and falling. On
the seventh day, which is the fabbath, let him,
being wafhed and falling, enter the circle, persume it, and anoint himself with holy anointing
oil, by anointing his forehead, upon both his
eves, in die palms of his hands, and upon his
leet. Then upon his knees let him lay the Pfalm
aforesaid, with divine and angelical names.
Which being laid let him arise, let him begin to
walk about in a circle within the said circle from
the eaft to die well, until he is wearied with a
dizzinefs ol his brain : let him fall down in the
circle, there he may reft. ; and forthwith he sliall
be wrapt up in an extafy, and a spirit will appear
unto him, which will inform him of all things.
W c mull obleive alio, in the circle there ought
to be four holy candles burning at the four parts

Pfalm y 1 1 9 .

The Fourth Buck

of the world, which ought not to want light for
. the space of a week. And the manner of falling
muff be such, that he abftain from all things
having a life of fenfe, and from those which do
proceed from them; let him drink only pure
running water; neither let him take any food
till the going clown of tire sun. Let the persume
and the holy anointing oil be made, as is let forth
in Exodus and the other holy books of the Bible.
]t is also to be observed, that always as often as
he enters into the circle, he hath upon his forehead a golden lamen, upon which there mud;
be written the name 1 etragrammaton , as w^e have
before spoken.

But natural things, and their commixtures, do
also belong unto us, and are conducing to receive oracles from any spirit by a dream; which
are cither persumes, undlions, and meats or
drinks : which you may understand in our firlt
book of Occult Philosophy

But he that is willing alwmys and readily to receive the oracles of a dream, let him make unto
himself a ring of the sun or of faturn for this purpose. There is an image to be made, of excellent
efficacy and power to work this effect ; which
being put under his head when he goeth to lleep,
doth effectually give true dreams of what thing
foever the mind hath before determined or confulled

of Occult Philosophy. i lJ

lylted on. The table of numbers like wise confer
to receive an oracle, being duly formed under
itheir own conflellations. And these thou mayefl
[know in the third book of occult Philosophy.

Holy tables and papers do also ferve to this
; effebl, being Ipecially composedand confecrated:
such as the Almutel of Solomon, and the table of
the revolutions of the name Tetragrammaton. And
those things which are of this kind, and written
unto these things, out of divers figures, numbers,
holy pictures, with the inscriptions of the holy
names of God and of angels; the compofition
whereof is taken out of divers places of the holy
Scriptures, Pfalms, and verhcles, and other
certain promises of the divine revelations and
prophecies.

To the same effed do conduce holy prayers
and imprecations, as well untoGod, as to the holy
Angels and heros : the imprecations of which
prayers are to be composed as we have before
shewn, according to some religious hmitude of
miracles, graces, and the like, making mention of
those things which we intend to do: as, out of
the old Teftament, of the dream of Jacob , Jofeph ,
Pharaoh , Daniel , and Nebuchadnerzer : if out of
the new Teflament, of the dream of Jofeph the
hufband of the virgin Mary; of the dream of the
three wise men ; of John the Evangelifl sleeping

upon

1 1 4 7he Fourth Book

upon the breaft of our Lord ; and whatsoever oJ
the like kind can be found in religion, miracles,
and revelations ; as, the revelation of the crofs
to Helm, the revelations of Conjiantine and Charles
the great, the revelations of Bridget , Cyril, Methodius, Mechtild , Joachim, Merhir , and fucli like.
According to which let the deprecations be composed, if when he goeth to sleep it be with a firm
intention: and the refl well difpofmg themselves,
let them pray devoutly, and without doubt they
will afford a powerful effect.

Now he that knoweth how to compofe those
things which we have now spoken of, he shall
receive the molt true oracles of dreams. And this
he shall do; observe those things which in the second book of Occult Philosophy are dire&ed
concerning this thing. He that is defirous therefore to receive an oracle, lethimabflain from slipper, from drink, and be otherwise well disposed,
his brain being free from turbulent vapours ; let
him also have his bed-chamber fair and clean,
exorcifed and confecrated if he will ; then let
him persume the same with some convenient sumigation ; and let him anoint his temples with
some unguent efhcatious hereunto and put a ring
upon his singer, of the things above spoken of :
let him take either some image, or holy table, or
holy paper, and place the same under his head:

then

oj Occult Philosophy. 1 1 r>

ithen having made a devout prayer, let him go
lunto his bed, meditating upon that thing which
he desireth to know, let him so lleep; for so shall
he receive a moft certain and undoubted oracle
by a dream, when the moon goeth through that
sign which was in the ninth house of his nativity,
and also when Hie goeth through the sign of the
ninth house of the revolution of his nativity; and
when fhe is in the ninth sign from the sign of
perfe&ion. This is the way and means whereby
we may obtain all sciences and arts whatsoever,
fuddenly and perfe&ly, with a true illumination
of our understanding ; although all inferior fa~
miliar spirits whatsoever do conduce to this effefl ; and sometimes alio evil spirits fenfibly informing us intrinfically and extrinfically

But if we would call any evil spirit to the circle, it firfl behoveth us to consider, and to know
his nature, to which of the Planets it agrecth,
and what offices are diflributed to him from the
Planet; and being knoWn, let there be fought
out a place fit and proper for his invocation, according to the nature of the Planet, and the quality of the offices of the same spirit, as near as the
same may be done: as, if their power be over the
fea, rivers or sloods, then let the place be chofen
in the fhore ; and so of the rell. Then let there
be chofen a convenient time, both for the quality

1 16 7 he Fourth Book

of the air. ferene, clear, quiet, and fitting for the
spirits to assume bodies ; as also of the quality
and nature of the planet, and of the spirit, as to
wit, on his day, or the time wherein he ruleth:
he may be sortunate or unsortunate, sometimes
of the day, and sometimes of the night, as the
stars and spirits do require. Thefe things being
conhdered, let there be a circle framed at the
place elected, as well for the defence of the invocant, as for the confirmation of the spirit.
And in the circle itself there are to be written the
divine general names, and those things which do
yield defence unto us ; and with them, those
divine names which do rule this planet, and the
offices of the spirit himself ; there sliall also be
written therein, the names of the good spirits
which bear rule, and are able to bind and conArain that spirit which we intend to call. And
if we will any more sortify and strengthen our
circle, we may add characters and pentacles agreeing to the work \ then also if we will, we
may either within or without the circle, frame
an angular figure, with the inscription of such
convenient numbers, as are congruent amongfl
themselves to our work, which are also to be
known, according to the manner of numbers
and fissures : of which in the second book of occult Philosophy it is fufficiently spoken. Furthermore,

of Occult Philosophy . 1 1 7

thermore, he is to be provided of lights, persumes, unguents and medicines compounded aceording to the nature of the planet and spirit :
iwhich do partly agree with the spirit, by reason
lof their natural and celeflial virtue ; and partly
;are exhibited to the spirit for religious and fuperflitious worship. Then he mull be furnifhed
with holy and confecrated things, necessary as
well for the defence of the invocant, and his fellows, as also ferving for bonds to bind and conftrain the spirits; such as are either holy papers,
lamens, pidures, pentacles, swords, seepters,
garments of convenient matter and colour, and
things of the like sort. Then when all these
things are provided, and the m after and his fellows being in the circle, in the firfl place let him
confecrate the ciicle, and all those things which
he useth; which being performed with a convenient geflure and countenance, let him begin to
pray with a loud voice, after this manner. Firft
let him make an oration unto God, and then let
him intreat the good spiiits; and if he will read
any prayers, pfalms, or gofpels for his defence,
they ought to take the first place. After those
ptayers and orations are said, then let him begin
to invocate the spirit which he desireth, with a
gentle and loving enchantment, to all the coafls
of the world, with the commemoration of his

own

1 1 8 The Feurth Book *

own authority and power. And then let him
refl 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, obflinate, and will not appear, then let
him begin to conjure him with divine power; fo
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 slronger to Itronger, using objurgations, contumelies, cursings, and punifhments,
and fufpenfions from his office and power, and
the like.

And after all the courfes are sinifhed, then
ceafe a little ; and if any spirit shall appear, let
the invocant turn himself towards the spirit and
couteoully receive him, and earneflly intreating
him, let him require his name : and then proceeding further, let him alk him whatsoever he
will : and if in any thing the spirit shall sliew
himself obflinate or lying, let him be bound by
convenient conjurations; and if you doubt of
any lye, make without the circle with the confecrated (word, the hguie of a triangle or* Pentagone , and compel the spirit to enter into it: and
if thou received any promise which thou wouidelt

A Ckarattcr with Jive Corners.

oj Occult Philosophy . 1 1 g

eft have to be confirmed with an oath, let him
fire tch the sword out of the circle, and swear the
spirit, by laying his hand upon the sword. Then
having obtained of the spirit that which you defile, or are other wise contented, licenfe 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 exorcifms, and by making contrary sumigations.
And when he is departed, go not out of the circle, but make a slay, making prayer, and giving
of thanks unto God and the good angels, and
also praying for your defence and confervation;
and then all those things being oiderly performed, you may depart.

But if your hopes are frufirated, and no spirit
will appear, yet for this do not difpair; but leaving the circle, return again at other times, doing
as before. And if you shall judge that you have
lerred in any thing, then you shall amend by
;adding or deminifbing ; for the constancy of rciiteration doth often increafe your authority and
[power, and slriketh terror into the spiiits, and
huinbleth them to obey.

And therefore some use to make a gate in the
i circle, whereby they go in and out, which they

open

7 he Fourth Book

open and fhut as they please, and sortify It with
holy names and pentacles.

1 his also we are to take notice of, that when
no spirits will appear, but the mailer being wearied hath determined to ceafe and give over; let
him not therefore depart without licensing the
spirits; for they that do neglect this, are very
greatly in danger, except they are sortified with
some fublime 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 itself. But this
kind of licensing is not given limply, but by a
kind of difpenlation with fufpenfion, until in the
following terms they shall render themfeves
obedient. Also without a circle these spirits
may be called to appear according to the way
which is above delivered about the confecration
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 inflrument, oi
fubj<ct ol the experiment itlelf; as whether it be
an image, or a ling, or a writing, or any character, candle, or lacrfice, or any thing of the
like sort ; then the name of the spirit is to bt

written

of Occult Pkilofopfly. ! 2 1

written therein, with hischaradler, according to
the exegency of the experiment, either by writing ic with lbrrre blood, or the r wise using a persume 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 Fhilofophy, not so hurtful, and neared to men ; fo
also, that they are afFedfed with human paifions,
and do joy in the converfation ot men, and freely do inhabit with them: and others do dwell
in the woods and deserts; and others delight in
the company of divers domeflics, animals' and
wild beads: and othersome do inhabit about
fountains and meadows, Whosoever therefore
•would call up these kind ol spirits, in the place
-where they abide, it ought to be done with odoriserous persumes, and with sweet founds and
iindi uments of mufic, specially eompofed for the
■bulinefs, with udng longs, inchantments and
jpleafant vei fes, with praises and promises.

But those that are obdinate to yield to these
’things are to be compelled with threatenings,
•comminations, curlings, delufions, contumelies,
■awdefpedially by threatening to expel them from
anole places whdre they are mod converfant.

^ Further

7 he Fourth Book

Further, if need be, thou mayefl betake thee
to use exorcifms ; but the chiefeft thing that
ought to be observed, is, constancy of mind, and
boldnefs, free and alienated from fear, u

Laflly, 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 fet new bread, and running water or milk in new earthen veffels, and
new knives. And you shall make a fire, whereupon a persume shall be made. But let the invocant go unto the head of the table, and round
aboutdt let there be feats placed for the spirits,
as you please *, and the spirits being called, you
shall invite them to drink and eat. But if perchance you should fear any evil spiiit, then draw
a circle about it, and let that part of the table at
which the invocant fits, be within the circle, and
the rest of the table without the circle

In our third book of occult Philosophy, we
have taught how and by what means the soul is
ioined to the body ; and what happeneth to the
soul after death.

Thou mayeft know further, that tliofe soul:
do slill love their relinquifhed bodies after death
as it where a certain assinity alluring them, fuel
as are the souls of noxious men, which hav<

violently relinquifhed their bodies, and soul

wantin

of Occult Philosophy , 123

'wanting a due burial, which do hill wander in
;a liquid and turbulent spirits about their dead
■carcafTes ; for these folds by the known means
by which heretofore they were conjoined to their
bodies, by the like vapours, liquors, and favours,
are eafily drawn unto them.

From hence it is, that the souls of the dead
are not to be called up without blood, or by the
application of some part of their relith body.

In the railing up of these fhadows, we are to
persume with new blood, and the bones of the
dead, and with slcfh, eggs, milk, honey, and oil,
and such like things, which do attribute to the
souls a means apt to receive their bodies.

It is also to be underftood, those who are defirous to raise up any souls of the dead, they
ought to doit in those places, wherein these kind
of souls are mofl known to be cortverfant ; or for
some alliance alluring those souls into their forsaken body; or some kind of afFe6lion in times
pall, imptelFedin them in their life, drawing the
said souls to certain places, things, or persons ;
or for the forcible nature of some place luted
and prepared for to purge or punifh these souls.
Wfiich places for the moll part are to be known
by the experience ofvifions, nightly incurfions,
and apparitions, and such like prodigies fear.

Therefore the places mofl fitting for these

F 2 things,

124 Fhe Fourth Book

tilings, are church-yards. And better than them,
are those places wherein there is the execution of
criminal judgments And better than these, are
those places, in which of late years there have
been some public (laughters of men. Furthermore, that place is better than these, where some
ckad carcafs, that came by violent death, isnot
yet expiated, nor lately buried, and was lately
buried; for the expiation of those places, is alio
a holy tite duly to be adhibited to the burial of
the bodies, and oftentimes prohibited! the souls
to come unto their bodies, and expelletli them
far off unto the places of judgment.

And from hence it is, that the souls of the dead
are not eafily to be raifedup, except it be the souls
of them whom we know to be evil, or to have
periflied by a violent death, and whose bodies
do want a rite, and due burial.

Now although we have spoken concerning
such places of this kind, it will not be fafe or
commodious to go unto them, but it behovetli us
to take to what place foever is to be cliofen, some
principal part of the body that is relief, and
therewith make a persume in due manner, and
to perform other competent rites.

It is also to be known*, that because the souls
are certain spiritual lights, therefore artificial
lights, especially if they be framed out of certain

competent

of Occult Philosophy. 125

competent things, compounded according to a
itrue rule, with congruent inscriptions of names
and seals, do very much avail to the railing up
iof departed souls.

Moreover, tliefe things which are now spoken
of, are not always fufficient to raise up souls,
Ibecause of an extranatural portion of understanding and reason, which is above, and
known only to the heaven and deftinies, and
iheir powers.

We ought therefore to allure the said souls,
by fupernaturaj and celehial powers duly aciministered, even by those things which do move
ihe very harmony of the soul, as well imaginative, as rational and intelledual; as are voices,
Tongs, founds, inchantments ,* and religious
things ; as prayers, conjurations, exorcilms. and
other holy rites, which may very commodioully
oe adtniniflered hereunto.

7 he end of the fourth book of Agrippa.

Heptameron

Magical Elements ,

1 Qf>

The Heptameron, or Magical Elements of Peter de Abano

O R

• .

MAGICAL ELEMENTS

O F

PETER de ABANO:

philosopher.

IN the former book, which is the fourth book
of Agrippa , it is fufficientiy spoken concerning Magical ceremonies and Initiations.

But because he seemeth to have written to the
learned, and well experienced in this art, bec a life he doth not specially treat of the ceremonies, but rather speaking of them in general, it
was therefore thought good to add hereunto the
magical elements of Peter de Abano: that thole
who ate hitherto ignorant, and have not tailed
magical fuperllitions, may have them in readintls, how they may exercise themselves therein.
Tor we see in this book, as it wrere a ceitam mtrodu&ion of magical vanity ; and as it were in
present exercise, they may behold the chflinti

sunctions

of Peter de Abano. 1 2 7

sunctions of spirits, how they may be drawn to
discourse and communication; what is to be
done every day, and every hour; and how they
lhall be read, as if they were described fyllable
by fyllable.

In brief, in this book are kept the principles of
magical conveyances. Butbecause the greateff
power is attributed to the Circles ; (For they are
certain sortreffes to desend the operators fafe from
the evil spirits ;) in the firfl place we will treat
concerning the compolition of a Circle,

0/ the Cirtley and the compofition thereof.

TH E form of Circles is not always one and
the lame ; but uleth to be changed according to the order of the spirits that are to be called,
their places, times, days and hours. For in making a circle, it ought to be considered in what time
of the year, what day, and what hour, that you
make the circle; what spirits you would call, to
what slar and region they do belong, and what
sumhions they have. Therefore let there be
made three circles of the latitude ol nine seet, and
let them be dillant one from another a hands
breadth; and in the middle circle, firfl, write the
name of the hour wherein you do the work. In
the second place, write the name of the Angel of
the hour. In the third place, the Sigil of the

F 4 - Angel

1 sS Magical Elements

Angel of the hour. Fourthly, the name of the
Angel that ruleth that day wherein you do the
work, and the names of his minilters. In the
fifth pl^qe, the name of the present time. Sixthly, the name of the spirits ruling in that part of
time, and their Prelidents. Seventhly, the name
of the head o f the sign ruling in that part of time
wherein you work. Eighthly, the name of the
earth, according to that part of time wherein you
work. Ninthly, and for the completing of the
middle circle, write the name o.t the sun and of
the moon, according to the laid rule of time ; for
as the time is changed, so the names are to be altered. And in the outermofl circle, let there be
drawn in the four angles, the names of the presidential Angels of the air, that day wherein you
would do this work; to wit, the name of the
King and his three ministers. Without the circle,
in four angles, let Pent agones be made In the
inner circle let the, re be written four divine names
with crofTes interpofed in the middle of the cir ,
clej to wit, towards the eaft let there be written
Alpha , and towards the weft let there be written
Omega ; and let a crofs divide the middle of the
circle. When the circle is thus sinifhed according
to the rule now before written, you (hall proceed.

of Peter de Abano . 1 2 g

Oj the names oj the hours and the Angels riding them .

IT is alfb to be known, that the Angels do rule
the hours in a fucceffive order, according to
the courfe of the heavens, and planets unto which
they are fubjeft ; so as that spirit which governeth the day ruleth also the first hour of the day;
the-second from this governeth the second hour;
the third, the third hour, and so confequently :
and when seven planets and hours have made
their revolution, it return eth again to the first
which ruleth the day. Therefore we {ball firfl
speak ol the names of the hours.

Hours of the day.

. Hours of the ni

i . Yain,

Bet on.
Janor,
Barol ,
JVafnia ,
Ih ami.
Salta,
Athar,

5 . Sadedali,

Methon ,
Thamitr,
Rana,
Ourer ,
JVetos,
Thamic ,
Tufrac,
JMcron, •
SaJJur.,\

► o. Jay on.

Agle,

1 1 . Abai.

1 1 . Calerva ,

1 2 . Natalon •

Salam .

Of the names of the Angels and their Sigils,
it shall be (poken ol in their proper places. Now

5 let

130 Magical Elements

let us take a view of the names of the times. A
year therefore is fourfold, and is divided into the
ip ring, summer, harveft, and winter,* the names
whereof are these.

The spring, Talvi. The summer, Cafmaran.
Autumn, Adarael. Winter, Farias.

The Angels of the spring, Caracafa , Core,
Amalid, Comm {[[or os.

The head of the sign of the spring, Spugliguel.
The name of the earth in the spring/ Amatlai.
The names of the sun and moon in the spring ;
the sun, Abraym; the moon, Agvfita.

The Angels of the summer, Gargatel , 7 arid ,
Gavicl.

The head of the sign df the summer, Tubicl.
The name of the earth in summer, Feftativi.
The names of the sun and moon in summer ;
the sun, Alhemay. The moon, Armatus.

The Angels of Autumn, Tarquam , Guabarcl .
The head of the sign of Autumn, lorquaret.
The name of the earth in Autumn, R^ nnnai a.
The names of the sun and moon in Autumn,
the sun, Abragini. The moon, Matasignais.
The Angels of the wrinter, Amabad , Ctarari.
The head of the sign of winter, Altarib .

The name of the earth in winter, Geremiah ,
The names of the sun and moon in winter ;
the sun, CommiUaJf. The moon, AJjaterm.

CJ Peter dt Abano . 131

The Co.fi: era lions and Benedictions : and firjl oj the
Benediction oj the Circle.

ITt^HEN the circle is rightly perfedled,
VV sptinkle the same with holy or purged
water, and say, Thou /halt puvgc me with hy/op, 0
Loral, and I [hall he dean : thou / halt wa/h me, and
1 1 hall be whiter than Snow.

The Bcnedidion of Persumes ;
rJ^ El E God of Abraham , God of Ifaac , God oj
X Jacoby * blefs here ttie creatures of these kinds ,
that they may fill up the power and virtue of their
6 lours; so that neither the enemy . nor any falfie Imagination, may be able to enter into them : through our
Lord Jesus Chrijl < 8cc, Then let them be.sprinkled with holy water.

The Exorcijm of fire upon whidi the persumes are to

be put.

THE fire which is to be used for sumigations, is to be in a new veffel ol earth or iron:
and let it be exorciled after this manner. I exorcise thee , 0 thou creature 0/ fire , by him by whom all
things are made, that forthwith thou cafl away every
phantasin from thee, that it shall not be able to do any
hurt in any thing. Then say, Blefs , 0 Lord , this
creature of fire, and fandify it, tnat it may be hie [fid
to fit forth the praise of thy holy name, that no hurl
may come to the cxorcifers or jpedators : through our
Lord Jesus Chrijl, drc.

F 5 Of

An Oration to be f aid when the Ve/lure is put on .

A No or, Amacor, Amides , Theodonias , Anitor ,
by the merits of the angels , 0 Lord , / zt>z//
on the garment of salvation , that this which I desin

J 32 Magical Elements,

Of the garment and pentacle .

LET it be a jPfiefts garment, if it can be : but
if cannot be had, let it be of linen, and
clean. Then take this pentacle made in the day
and hour of Mercury, the moon increasing, witten in parchment made of a kids fkin. But hi ll
let there be laid over it the mais of the holy Ghoil,
and let it be sprinkled with water of baptifm.

of Veter de Abano. ]33

I may bring to effedt : thro ’ thee the mo A holy Adonay ,
luhoje kingdom cnihircth for ever and ever , Amen.

Of the manner oj 10, or king.

LET the moon be increasing and equal, if it
may then l^e done, arid let her not be
comb u (l.

The operator ought to be clean and purified
by the space of nine days before the beginning
of the work, and to be confeiTed. and receive
the holy communion. Let him have ready the
persume appropriated to the day wherein he
would perform the work. He ought alio to have
holy water from a Pried, and a new earthen
veffel with fire, a Vcfiure and pentacle ; and let
all these things be rightly and duly confecrated
and prepared Let one of the servants carry tire
earthen veflel full of fire, and the persumes, and
let another bear the book, another the garment
and pentacle, and let the mailer carry the sword;
over which there muft be said one mafs oi lire
Holy Ghofl ; and on the middle of the sword,
let there be written this name Algat, and on the
other side thereof the name \0n. And as he
goeth to the confecrated place, let him continually read litanies, the servants anfwering, And
when he cometh to the place where he will erecl
the circle, let him draw the lines of the circle as
we have before taught: after he hath made it,

let

1 3 4 Magical Elements,

let him sprinkle the circle with holy water, saying. Af merges me domine , 8cc.

I he Matter therefore ought to be purified with
falling, chaflity. and abflinencey from ail luxury
die space of three whole days. before the day of
the operation. And on the day that he would
do the work, being cloathed with pure garments,
and furniflied with pentacles, persumes, and
other tilings neceffaiy hereunto, let him enter
the circle, and call the angels from the four parts
of the world, which dp govern the seven planets
the seven days of the week, colours and metals;
whole names you (hall lee in their places. And
with bended knees invocating the said angels
particularly, let him say, 0 Angeli fupradiEli ,
tflote adj uteres meat petitioni, 6* in adjutorium mihi ,
m meis rebus Jtetitionibus,

Then let him call the Angels from the four
parts of the world, that rule the air the same day
wherein he doeth the work or experiment And
having implored specially all the names and
spirits written in the circle, let him say, 0 vos
armies , adjure atque conteflor per fedem Adondy , per
Etazios, Vicos, Ifchyros, Athanatos , Paracletes ,
Alpha b Omega , b per hcc tria nomina fecr eta, Agla,
On, Tetragiammaton, quod be die deb eat is adimplere
quod cupio.

Thefe things being performed, let him read

the

of Pcfcr de Abano. *35

the conjuration aligned for the day wherein he
inakeih the experiment, as we have be forefp taken *, but if they (hall be pectinations and refractory, and will not yield themfelvcs obedient, neither to the conjuration aftigned to the day, nor
to tli e prayers before made, then ule the conjuration and exordial, following.

An Exoicijm of l he Spirits of the air.

NO S fadi ad imaginem Dei, datati potentia Dei, Sc ejus fadi voluntate, per poitutiftimum 8c cortoboratum nomen Dei LI, sorte Sc
admirabile, vos exorcizamus (here he J hall name
the spirits he would have appear, of what order jotver
they be) 8c imperamus per eum qui dixit, 8c factum eft, 8c per omnia nomina Dei, 8c per nomen
Adonay, LI, Elohim, Elohe, Zcbaoih, Elion,
Efceichie, Jah, Fetragrammaton, Sadai, Dominus
Dens, excelfus, exorcizamus vos, aiquepotenter
imperamus, ut appareatis statim nobis hie juxta
Circidum inpulchra forma, videlicet liumana, Sc
sine deformitate 8c tortuostate aliqua. Venite vos
omnes tales, quia vobis imperamus, per nomen
Y 8c V quod Adam audavit, 8c locutus eft : 8c per
nomen Dei Agla, quod Loth audavit, 8c fadum.
falvus cum fua familia : 8c per nomcn Jotli quod
Jacob audivit ab Angelo fecum ludantes 8c iibe
ratus eft de manii frati is fui Efau : and by the name
Anephexeton, quod Aaron adivit, 8c loquens, 8c

lapiens

136 Magical Elements,

fapiens facftus eft: 8c per nomen Zebaoth quod
Moses nominavit, 8c omnia slamina 8c plaudes de
terra ^Egypti verfa fuerunt ir; fangunepi: 8c per
nomen Efcerchie Oriflon, quod Moses nominavit,
8c oranes sluvii ebuljierunt ranas, 8c ascendeiunt
in domos jEgyptiorum, omnia deftiuentes : 8c
per nomen Elion, quod Moses nominavit, 8c fuit
grando tail's ,* qualis non fuit ab initio mundi: 8c
per nomen Adanay, quod Moses nominavit, 8c
fuerunt locufta, 8c apparuerunt fuper terram
iEgyptiorum, 8c comederunt que refidua erant
grandini ; 8c per nomen Schemes amathia, quod
Jofua voca-vit, et remoratus eft Sol cursum : 8c per
nomen Alpha 8c Omega, quod Daniel nominavit, 8c deftruxit\Beel, 8c Draconem interfecit : 8c
in nomine Emmanel, quod tres pueri, Sidrach,
Mifach 8c Abednago, in camino ignis ardentis,
cantaverunt, 8c liberati fuerunt : 8c per nomen
Hagaios, 8c fedem Adonay, 8c perTheos, Ifcyros,
Athanatos, Paracletus; k per hec tria secreta
nomina Agla, On, Tetragrammaton, abjuro, conteftor, 8c per hec nomina, 8c per alia nomina Domini noftri Dei Omnipotentis. vivi 8c veri, vos
qui veftra culpa de Celis ejecfti fuiftis ufque ad
in fernum locum, exorcizamus, 8c viriliter imperamus, per eum qui dixit, 8c fatftum eft, cui ornnes
obediunt creatura, 8c per illud tremendum Dei
judicium: Scper mare omnibus incertum vitreum, .

of Peter de Maw* *37

quod eft ante conlpe&um divina majellatis gradiens, 8c potentiate: 8c per quatuor divina animalia T. ante fedem divina majeflatis gradients,
8c oculos ante Sc retro habentia; 8c per ignem
ante ejus thronum circumllantem: 2|c per fan&os
Angelos Celorum, T. 8c per earn que Ecclelia Dej
nominator: 8c per sumraara lapienbam Omnipotentis Dei viriliter exorcizamus, ut nobis hie ante
circulum appareatis, ut faciendam noltram vo~
luntatem, in omnibus prout placuerit nobis: per
ledem Baldecia, 8c per hoc nomen Primeumaton,
quod Moles nominavit, 8c in caverriis abiffi ruerunt prolundati vel abforpti, Datan, Corah Sc
Abiron : 8c in virtute iflius nominis Primumaton,
tota Celi militia cam peRente, maledicimus vo sP
privamus vos omni officio, loco 8c gaudio veflro,
yfque in profuiidum abyffi. Sc ufque ad ultimurn
diem judicii vos ponimus, 8c relegamus in ignem
eternum, 8c in ltagnum ignis 8c fulphuris, nili
llatim appareatis hie coram nobis, ante circulum,
ad faciendum voluntatem nollram. In omnibus
venite per hec nomina, Adonay Zebaoth, Adonay Amioram. Venite, venite, impevat vobis,
Adonay, Saday, Rex regum potentiffimus 8c tre*
mendiffimus, cujus vires nulla fubterfugere potell creatura vobis pertinaciffimis luturis nili obedieritis, 8c appareatis ante hunc circulum. affabiles fubeto, tandem ruina slebilis miferabilifque,

138 Magical Elements

8c ignis perpetuum inextinguibilis vos manet.
Vcnite ergo in nomine Adonay„Zebaoth, Adonay Amioram: venite, venite, quid tardatis? feftinate imperat vobis ^donay Sady, Rex regum,
El, Aty, Titcip, Azia, Hyn, Jen, Minofel, Achadan, Vay, Vaa, Ey, Haa, Eye, Exe, a, El, E, El,
a, Hy, Hau. Hau, Hau, Va, Va, Va, Va.

An Exorcifrn of the Spirits of the Air .

WE being made after the Image of God, endued with power from God, and made
after his will do exorcise you by the mofi mighty and powerful name of God El , slrong and
wonderful ( here he sliall name the Spirits he would
have appear , of what order focver they be) and we
command you by him, who said the word and
it was done, and by all the names of God, and
by the name Adonay , El , Elohim , Elohe, Xebaoth,
Elion , Efcerthie , Jah, Tetragrammaton , Sad ay,
Lord God molt /high: we exorcise you, and
powerfully command you, that you forthwith
appear unto us, here before this circle, in a fa ir
human fhape, without any deformity or toituofity ; come ye all such, because we command
you by the name T and V, which Adam heard
and spoke, and by the name of God Agla. which
Lot heaid and was faved with his family ; and
by the name Joth which Jacob heard from the
Angel wrefiling with him, and was delivered

from

of Peter dc Aba?io . 139

from the hand of his brother Ej'au ; and by the
name Anephexdon , which Aaron heard and spoke,
and was made wise; and by the name Zf.baoth,
which Mo fa named, and all the rivers and waters in the Land of Egypt were turned into blood;
and by the name Efccrchie Orijlon which Moses
named, and all the rivers brought forth frogs,
and they ascended into the houses of the Egyptians, deilroying all things; and by the name
Elion , which Moses named, and there was great
hail, fucli as hath not been since the beginning
of the world ; and by the name Adonay , which
Moses named, and their came up locufts, which
appeared upon the whole land of Egypt, and devoured all which the hail had left: and by the
name Schema amathia , which Jofhua called upon. and the Sun slayed his courfe ; and by the
name Alpha and Omega. , which Daniel named
and deflroyed Bel and slew the Dragon; and in
the name Emmanuel , which the three children
Sidrach , Mifach and Abeclnego , sung in the midft
of the fiery furnace, and were. delivered ; and by
the name Hagios, and by the seal ot' Adonay, and
by Ifyros , Athanatos , Paracletus; and by these
three secret names, Agla, On, rLctr a gramma ton, l
do adjure and contefl you; and by these names,
and by all the other names of die living and true
God, and by our Lord Almighty, 1 exorcise

and

Magical Elements

and command you, by him that spake the word
and it was .done, to whom all creature are obedient; and by the dreadful Judgment of God ;
by the uncertain fea of glafs ; which is before the
face of the divine Majefly mighty and powerful ;
by the four beads before the throne, having eyes
before and behind, and by the fire round about
his throne, and by the holy Angels of heaven ;
by the mighty wisdom of God, we do powerfully
exorcise you, that you appear here before this
Circle to fulfil our will in all things which sliall
seem good unto us ; by the seal of Baldachia , and
by this name Primeumaton , which Moses named,
and the earth opened and (wallowed up Corah ,
Dathan, and Abiram ; and in the power of that
name Primeumaton , commanding the whole hod
of heaven, we curfe you and deprive you from
all your office, joy, and place, and do bind you
in the depth of the bottomlefs pit, there to remain until the day of the lad judgment ; and we
bind you into eternal fire, and into the lake of
fire and brimdone, unless you forthwith appear
here before this Circle to do our will : Therefore come ye by these names, Ad on ay ^e.baoth,
Adonay amioram ; come ye, come ye, Adonay commandeth you ; Sdday , the mod mighty and dreadful King of Kings, whose power no creature is
able to refid, be uruo you mod dreadful, unless

of Peter dt Abono. 141

;yc obey, and forthwith affably appear before
:this circle, letmiferable ruin and fire unquenchable remain with you : therefore come ye in the
:name of Adonay fdbaoth, Adonay amioram •; come,
come, why ltay you ? haften; Adonay Saday, the
iKing of Kings commands you; El, Aty/JTitcip,
Azia, Hin, Jen, IVJinofel, Achadan, Vay, Vaah,
iEy, Exe, a, El, El, El, a, Hy, Hau, Hau, Hau,
■Va, Va, Va, Va.

A Prayer to God, to be said in the four

parts of the world , in the Circle .

A Monde, 1 an eh a, Latiflen, Habur, Teneba,
Latiflen, Efcha, Aladia, Alpha and Omega',
Leyfle, Otifion, Adonay : 0 my mojl merciful heavenly Father, have mercy upon me, although a snner :
snah appear the arm of thy power in me this day (athough thy unworthy child) againfi these ob/linate and
pernicious Spirits , that 1 by thy will may be made a
eontemplator of thy divine works, and may be illu/lratta w'dh all wisdom , and always w of hip and gloiify
thy name I humbly implore and bejeech thee, that
*hefe Spmts which 1 call by thy judgment , may be
vound and confiramed to ccine , and give true and per-
& anfwers to those thing > which I /hall ajk them,
Wid that they may declare and /hew unto us those things
vhich by me or us may be commanded them, not hurt -
dig. any creature, neither injuring nor terrifying me

142 Magical Elements

or my fellows nor hurting any other creature , and affrighting no man ; but let them be obedient to my requejls in all thejc things which I command them. Then
let him hand in the middle of the circle, and hold
his hand towards the pentacle, and say, Per Pen -
taculum Salomonis advocavi, dentmihi ? efponjnm verum. By the Pentacle of Solomon 1 have called
you, give me a true anfwer.

Then let him Jay, Beralanenfis, Baldachienfis,
Paumachia 8c Apologia fedes, per Reges protestatefq magnanimas, ac principes prepotentes, genio, Liachida, miniftri tartarea fedes : primac,
hie princeps fedis Apologia nona coherte; Ego
vos invoco, 8c invocando vos' conjuro, atq; fuperna Majeflatis munitus virtute potenter imperio, per cum qui dixit, 8c fatftum eft, 8c cui
obediunt omnes creatura: &: per hoc nomen ineffabile, Tetragrammaton Johovah, in quo eft
plafmatum omne feculum, quo audito elementa
corruunt, aer concutitur, mare retrograditur, ignis extinguitur, terra tremit, omnefq; exercitus
Celeftium Terreftrium, 8c infernorum tremunt,
turbantur 8c corruunt; quatenus cito Sc sine mera 8c omni occafione rernota, ab univerfis mundi
pattibus veniatis, et rationabiliter de omnibus
quacunque interrogavero respondeatis vos, et veniatis pacifice, vifibiles, et affabiles: nunc et sine
mora manifestantes quod eupipus : conjurati per

nomen

of Peter de Abano . 1 43

nomen eterni vivi Sc veri Dei Helioren, 8c mandata noflra perficientes, perfiflentes Temper ufq ;
ad sinem, Sc intentionem meam, vifibiles nobis,
8c effabiles, clara voce nobis, intelligibile, Sc sine
omni ambiguitate.

BEralanenfis, Baldachienfis, Paumachia Sc
Apologa fedes, by the mofl mighty Kings
and Poteflates, and the mofl powerful Princes
Genio, Liochidee, Mimflers of the Tartarean feat,
chief Prince of the feat of Apologia in the ninth
Legion; I invoke you, and by in vocating conjure
you, and being armed with power from the supreme Majefly, I slrongly command you, by him
who spoke and it was done, and to whom all
creatures are obedient ; and by this ineffable
name Jetragramrnaton Jehovah, which being
heard, the Elements are overthrown, the Air is
fhaken, the Sea runneth back, the fire is quenched, the earth trembleth, and all the hofl of Celeflials, Terreflrials, and infernals do tremble,
and are troubled and confounded together :
Wherefore forthwith and without delay, do you
•come from all parts of the wTorld, and make rational anfwers unto all things 1 shall afk of you,
.and come ye peaceably, vifibly, and affably, now
without delay maniftfling what we desire, being
'conjured by the name of the eternal, living and

true

144 Magical Elements

true God Heliorcn , and fulfil our commands, and
perfift unto the end, anti according to our intentions, vifibly and aft.ibly, (peaking- unto us
with a clear voice, intelligible and without any
ambiguity.

Vifions and apparitions.

QUibus rite pera&is, apparebunt insinita,
vifiones, 8c phantafmata pulfantia organa
8c omnis generis instrumenta mufica, idq : fit a
spiritibus, ut terrore compulfi focii abeant a Circulo, quia nihil adverfus magiflrum possunt.
pofl hec videbis insinitos fagittarios cum insinita
multitudine belli arum horribilem : que ita fe
componunt, ac st veilent devorare focios: Setamen nil timeant. Tunc Sacerdds five Magifler,
adhibens manmn Penticulo, dicat: fugiat hincl
iniquitas vefira, virtute vexilli Dei. Et tunc
Ipiritus obedire rriagiftro coguntur, 8c focii nil
amplius videbunt.

'I hen let the exorcifl /ay, Jlretching out his hand
to the Pentacle , Eece Pentaculum Salomonis, quod
ante vellram adduxi prefen tiam exorcizatoris in
medio Exorcifmi, qui eft optime a Deo mutinis,
intrepidus, providus, quiviribus potens vos exorcizando invocavii 8c vocat. Venite ergo cum
feftinatione in virtute nominum ifiorum, Aye,
Saraye, Aye, Saraye, Aye, Saraye, ne difteratis

venire,

of Peter de Abano . 145

venire, per nomina eterna Dei vivi 8c veri Eloy,
Archima, Kabul: 8c per hoc prefens Pentaculum,
quod fuper vos potenter imperat: 8c per viriutem
celeftium spiritum dominorum veftorum : 8c per
perlonamexorcizatoris, conjurati, feftinati venire
k obedire preceptori veftro, qui vocatur Odinomos. His pera&is, fibiles in quatuor angulis
mundi. Et videbis immediate magnos motus: 8c
cum videris, dicas: Quid tardatis? quid moramini ? quid facitis ? preparate vos 8c obedite pieceptori veflro, in nomine Domini Bathat, vel
Vachat fuper Abrac ruens, fupervenieus, Abeor
fuper Aberer.

lunc immediate venient in fua forma propria.
Et quando videbis eosjuxto Circulum, oftende
il!is Pentaculum cooperatum fyndone facro, 8c
difcooperiatur, 8c dicat, Ecce conclufionem vdtram. nolite fieri inobedientes. Et fubito videbis eos in pacifica forma: 8c dicent tibi, Pete
quid vis, quia nos sumus parati complere omnia
mail data tua, quia dominus ad hec nos fubjuiiavit. Cum autemapparuerint Spiritus, tunc dicas.
Bene veneritis Spiritus, vel reges nobiliflimi quia
vos vocavi per ilium cui omne genu sli&itur celleflium, terreftrium 8c infernum : , cujus in manu
■omnia regna regum sunt, ncc eft quia fua con-
•trarjus effe pofiit Majeftati Quatenus conftriniguo vos, ut hie ante circulum vifibiles, aftabiles

G permanetis

146 Magical Elements

permanetis, tamdiu tamq; conhantes, nee Tint
licentia mea recedatis, donee meam sine fallacia
aliqua 8c verediceperficiatis voluntatem. perpotentia illus viitutem, qui mare pofuit terminurr
snum, quern preterire non potefl, 8c lege illiu?
potentia, non pertranfit sines fuos Dei feilicet ah
tiffimi, regis, domini, qui cundla creavit, Amen
7 hen command what you will , and it Jhall he done
afterwards licenfe them thus, tin nomie Patris
f Filii, 8c t Spiritus fandi, ite in pace ad Joe?
vehra . 8c pax fit inter nos 8c vos, parati fiti
venire vocati.

Vifions and Apparitions.

THESE things duly performed there wil
appear insinite Vifions and Phantafms
beating of organs and all kinds of mufical Inftru
ments, which is done by the spirits, that wifi
the terror they might force the companions V
go out of the Circle, because they can do nc
thing againlh the Maher. After this you (hall fe
an insinite company of archers, with a gre;
multitude of horrible beahs, which will so con
pofe them lei ves, as if they would devour tl
fellows : neverthelefs fear nothing.

Then the Priejl or Mafltr holding his hand i
wards ihe ] entente, Jhall jay. A\oid hence the
iniquities by viitue of the banner of Gcd; ar

the

of Peter de Abano, 147

then will the spirits be compelled to obey the
Mailer and the company shall see no more.

7 hen let the cxorcijl , fir etching out his hand to the
pcntacle , Jay , Behold the pentacle of Solomon
which I have brought before your presence. Behold the person of the exorcilt in the middle of
the exorcifm, w ho is armed by God, and without fear, and w’ell provided, who potently invocateth and calleth you by exorcifmg; come
therefore with speed, in the virtue ofthese names,
Aye Saraye , Aye Saraye; defer not to come by the
eternal names of the living and true God, Eloy,
Arehima , Rabur , and by the pentacle here present, which powerfully reigns over you, and by
virtue of the celeflial spirits your Lords, and by
the person of the exorcifl, being conjured, make
hafle to come and yield obedience to your Maiter, who is called Oclinomos. This being performed, there wall be hillings in the four parts of the
world, and then immediately you shall see great
motions; and when you see them, say, wrhy slay
you? wherefore do you delay? w7hat do you?
prepare yourselves to be obedient to your after, in the name of the Lord Baikal or Vachat
rulhing upon Abrac , Abeor coming upon Abercr .

Then they will immediately come in their
proper form ; and when you see them before the
Circle, sliew them the Pentacle covered with sine

G 2 linen ;

148 Magical Elements

linen; uncover it and say, behold your confufion, if you refuse to be obedient; and luddenlyi
they will appear in a peaceable form, and will
say, afk what you will, for we are prepared to
fulfil all your commands, for the Lord hath lubjethed us hereunto; and when the spirits have
appeared, then you {hall say, welcome spirits,
or mo st noble Kings, because I have called you
through him to whom every knee doth bow
both of things in heaven, and things on earth
and things under the earth, in whole hand:
are ail the kingdoms of Kings, neither is then
any that can contradifl his Majefty. Whereson
I bind you, that you remain affable and vifibL
before this circle, so long and so conflant; nei
ther (hall ye depart without my licence, unti
you have truly and without any falacy perform
ed my will, by virtue of his power, who hatl
fet the fea her bounds, beyond which these can
not pafs, nor go beyond the law of his powe
to wit, of the mofl high God, Lord and Kim
who hath created all things, Amen, •f* In tl
name of the Father, -f* and of the Son, 'f and <
the holy GhofL go in peace unto your places
peace be between us and you, be ye ready 1
come when ye are called.

Thefe are the things which Pclcr de Aba
hath spoken concerning magical elements

o] Peter de Abano • 1.4.9

But that you may the better know the trimmer of compoting a Circle, I will fet down one
Ifchetne, so that if any one would mike a Circle
iin spring-time for thehrll hour of the Lord's day,
it mull be in the same manner as is the figure
following

‘The figure of a Circle fior the fir Jl hour
oj the Lord's day in Spring-time .

*5° ' Magical Elements ,

It remaineth now that we explain the week,
the leveral days thereof ; and first of the Lord's
day,

Conjiderations of the Lords day .

r’|^ H E Angel of the Lord's day, his Sigil,
JL Planet, Sign of the Planet, and the name
of die fourth heaven,

MichaTei O J,

Zi&OXS Machen.

The Angels of the Lord's day; Michael , Dar -
did, Huratapal.

The Angels of the ait ruling on the Lord’s
day ; V or can. King.

His ministers ; Jus, Andas , Cynahal.

The wind which the Angels of the air abovesaid are under ; the North-wind.

The Angels of the fourth heaven, ruling on
die Lord’s day, which ought to be called from
the four parts of the world. At the Eaft, Samuel ,
Bacicl, Aid , Gabriel , Vionalraba.

At the Weft; Anael, Label , Uftad, Burchat,
Suceralos , Capabili.

At the North; Aicl , Anid, vel A quid, Majgahiel , Sapid , MatuycL

of Peter de Abano . t

At the South; Haludicl , Machajiel , Charfiel ,
£/nW, NaromieL

The persume of the Lord’s day, Red Sanders.

The Conjuration of the Lord's day.

C^Onjuro 8c confirmo luper vos Angeli sortes
Dei, Sc fanchi, in nomine Adonay, Lye,
Eye. Eya, qui eh hie, qui fuit, eh Sc ei it. Eye,
Abraye; 8c in nomine Saday, Cados, Cados,
Cades, alte fedentis fuper Cherubin, 8c per no*
men magnum ipliius Dei sortis 8c potentis, exaltatique fupei omnes celos, Eye, Seraye, plalmatoris feculorum, qui creavit mundum, celum,
terrain, mare, 8c omnia que in eis hint in primo
die, 8c hgillavit ea fandio nomine fuo Ehaa: 8c
per nomina fanclorum Angelorum, qui dominantur in quarto exercitu, 8c ferviunt coram potentihimo Salamia, Angelo magno Sc honorata :
Sc per nomen hella, que eh Sol, Sc per lignum,
Sc per immensum nomen Dei vivi, 8c per nomina
omnia predicta; conjuro te Michael angele magne, qui es prepofitus Diei Dominica : 8c per nomen Adonay, Dei Ifrael, qui creavit mundum 8c.
quinquid in eo eh, quod pro melabores, Sc adimpieas omnem meam petitionem, juxta meum
velle 8c vo turn meum, in negotio 8c can fa mea;
And here thou / Halt declare thy cauje and businejs , and
for what thing thou rnakejl this conjuration.

7 he

152 Magical Elements

The Conjuration of the Loris day .

I Conjure and conferm upon you, ye strong
and holy Angels of God, in the name Adonay ,
Eye , Afc, which is he who was, and is, and
is 10 come, Eye Abray ; and in the name Saday ,
Cados, Cados , Cados , fitting on high upon the
( hernbin\ and by the great name of God himself,
ilrong and powerful, who is exalted above all
heavens. Eye , Saray , maker of the world, who
created the world, the heaven, the earth, the fea,
and all that in them is in the firfl day, and sealed
them with his holy name Phaa; and by the name
of the holy Angels, who rule in the fourth Heaven,, and ferve before the moft mighty Salamia ,
an Angel great and honourable; and by the
name of his fkir, which is Sol\ and by his figri;
•and by the immenfe 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 Ifracl, who hath created the world, and all
that therein is, that thou labour forme, and fulfil all my petitions, according to my will and desire in mv caule and businefs.

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

of Peter de Abano. 153

obtain favour and benevolence; to difTolve 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,

Ccnsideration of Monday

TH E Angel of Monday, his Sigil, Planet,
the Sign of the Planet, and name of the
fiifl heaven.

Gabriel

The Angels of Monday; Gabriel , Michael , Samad

The Angels of the Air ruling on Monday
Arc an, King.

His ministers ; Bilct, Mijfabu , Abuzaha.

The wind which the said Angels of the Air
are fubjed to : the Weft-wind.

The Angels of the firfl heaven, ruling on Monday, which ought to be called from the four
parts of the world. From the eafl, Gabriel , Ga~
'brad. Madid , Dcamid, Janaek .

From the wefl : Sachiel , %pniel9 Habid , Ba-

channel, Corobact .

From

1 5 4- Magical Elements

From the north; Mad, Uvael , Valnum , Balid,
Balay , Humaflrau.

From the south; Curaniel , Dabriel, Darquiel ,
Hanun , Anayl, VetueL
The persume of Monday.

The Canjuration of Monday .

COnjuro 8c confirmo fuper vos Angeli sortes
8c boni, in nomine Adonay, Adonay, Adonay, Eye, Eye, Eye, Cados, Cados, Cados,
Achim, Achim, Ja, Ja, Fortis, Ja, qni apparuit
monte Sinai, cum glorificatione regis Adonay,
Saday, Zebaoth, Anathay, Ya, Ya, Ya, Marinata, Abim, Jeia, qui maria creavit, dagna 8c omnes
aquas in fecundo die, quafdam fuper celos, 8c
quafdam in terra. Sigiliavit mare in alio nomine
fuo, 8c terminum, quern fibi pofuit, non preteribit: 8c per nomina Angelorum. qui dominantur in primo exercitu, qui ferviunt Orphaniel
Angelo magno, precioso 8c honorata : 8c per
nomen della que ed Luna : 8c per nomina predibla, fuper te conjuro, fcilicet Gabriel, qui es
prepofuus diei Luna fecundo, quod pro me labores & adimpleas, <bc. As in the conjuration
of Sunday.

7 he Conjuration of Monday.

I Conjure and confirm upon you ye drong and
good Angels, in the name Adonay, Adonay ,

Adonay

of Peter de Abano • 155

Adonay , Ty<g £>’<?, Eye, Cados, Cados , CWoj, Achim,
Ac him, Ja , Jafflrong Ja , who appeared in mount
Stndu. with the glorification of King Adonay , Sad.ry, Zsbaoth, Anathav , 3T<z, Ta, Ta, Mar mat a, Abim ,
^cia, who created the Sea and all lakes and waters in the lecond 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 pafs : and by the names of the Angels,
who rule in the hr It Legion, who ferve 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, be.

The Spirits of the air of Monday are fubjedd to
the weft- wind, which is the wind of the moon
their nature is to give hlver ,* to convey things
from place to place ; to make horfes swfift, and,
to disclose the secrets of persons both present
and future; but in what manner they appear
you may see in the former book.

Confederations of Tucfday *

THE Angels ofTuefday, his Sigil, his Planet, the Sign governing that Planet, and
the name ol the fifth heaven*

The

Magical Elements

Samael...

Machon .

The Angels of Tuefday: Samael, Satael, Amabiel ,
The Angels of the Air ruling on Tuefday,
Samax. King,

His Minifters, Carmax , Ifmoli , Paffran.

The wind to which the said Angels are fubjetf ; the Eafl-wind .

The Angels of the fifth heaven ruling on
Tuefday, which ought to be called from the four
parts of the world. At the eafl; Friagne , Guael ,
Damacl , Calzas , Arragon.

At the weft: Lama , AJlagna , Lob quin , Sow-
«zj, Jazel , Ifiael , ///.

At the north : Rahumel , Hynfcl, Rayel , SmiMathiel , Fracid ,

At the south : Sacriel , Janiel, Galdel , Ofael>
Vianuel'Zalkl.

The perfnme of Tuefday. Pepper .

The Conjuration cf Tuefday.

C^Onjuro 8c confirmo fuper vos, Angeli sortes 8c
fan&i, 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,

of Peter ck Abano . l 57

Sc per nomina ipfius alti Dei, qui fecit aquam ari“
damapparere, Sc vocavit teraam, 8c produxit arbores, Sc herbas de ea 8c figillavit fupeream cum
precioso, honorato, meluendo 8c fando nomine
luo: 8c per m men angelorum dominamium in
quinto exercitu, qui ferviunt Aciinov Angelo
magno, soni, potenti, 8chonorata: 8c per nomen
Stella,, que eft Mars: 8c per nomina predida
conjuro fuper te Samael, Angele niagne, qui
prepofitus es diei Martis ; 8c per nomina Adonay,
Dei \ 7ivi 8c veri, quod pro me labores, 8c adimpleas, See. As in the conjuration of Sunday.

The Conjuration of Tuejclay.

I Conjure and call upon you, ye firong 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 irees and hath fet his Seal upon the Plants
of it, with his precious, honoured, revered, and
holy name: and by the name of the Angels
governing in the fifth House, who arc fubfervient to the great Angel Acimoy, who is slrong,
powerful, and honoured, and by the name of
the Conflellation, which is called Mars. And
I call upon thee Samael, and the names above

mentioned

158 Magical Elements,

mentioned, thou great Angel ! who presidefl
over the day of Mars ; and by the name Adonay the living and true God, that you alhfl me
in accomplishing my labours, See. As in the
conjuration of Sunday.

The spiiits of the Air of Tuefday are under
the Eact-wind : their nature is to caule wars,
mortality, death and combuftions ; and to give
two thoufand Soldiers at a time ; to bring death,
infirmities or health. The manner of their appearing you may lee in the former book.

Considerations of Wednefday.

THE Angel of Wednefday, his Sigil, Planet, the Sign governing that Planet, and
the name of the second heaven.

Raphael TT X VQk

Ra ciuie .

The Angels of Wednefday; Raphael , Mcil ,
Seraphid.

The Angels of the air ruling on Wednefday,
Mediate or Mudiat , Rex.

Minitters. Suquinos. Sallales.

T. he wind to which the laid Angels of the Air
are fubjeft. Ike South-iocjl-wind .

The

Oj Peter cle Abano. 1 59

The Angels of the second heaven governing
Wednefday, which ought to be called fiom the
four parts of the world,

AttheEaft: Mathlai , Taimiel, Baraborat .

At the Weft : ' jtrefcue , Mitraton.

At the North: Thiel , Rad , jatiahd , Venahcl ,
Ef?/c/, Abuiori,' Ucirmui.

At the South: Mil lie l, Nelapa , Babel , Caluel ,
La quel.

The sumigation of Wednefday. Majlick .

7 he Conjuration of Wednefday.

COnjuro So con fit mo ’sos angeli sortes, fandli
8c potentes, in nomine sortes, metuendiftimi 8c ben died Ja, Adonay, Eloim, Saday, Saday,
Saday, Eie, Eie, Eie, Afmaie, Afarrie: 8c in nomine Adonay Dei Ifrael, qui creavit luminaria
magna, ad diflinguiendum diem a nodfe ; 8c per
nomen omnium Angelorum deferventium in exercitu fecudo coram Tetra Angelo majori, atq ;
sorti 8c potenti: 8c per nomen Stella, que eft
Mercurius: 8c per nomen Sigilli, que figillatur a
Deo sortiftimo 8c honorato: per omnia prcdidla
fupette Raphael Angele magne, conjuro, qui es
prepofitus diei quarta: 8c per nomen fandlum
quod erat feriptum in front e Aaron facerdotis
altiftimi erettoris : 8c per nomina Angelorum,
qui in gratiam Salvatoris consumati sunt: 8c per

nomen

160 Magical Elements

nomen fedis Ammalium, habentium fenas alas,
quod pro me labores, 8cc. As in the Conjuration of Sunday.

7 he Conjuration of Wednefday .

I Con jure and call upon you ye slrong, good
and powerful Angels, in a firong name, of
fear and praise, .Ja, Adonay, Eloitn, Saday, Saday, Saday, Eie, Eie, Eie Afamie, Afaraie; and
in the name of Adoday the God of 1 G ael, who
hath made the great light, and diflinguifhed day
from night : and by the name of ail the deferving Angels governing openly in the second
house, before the great Angel Tetra, slrong and
powerful : and by the name of his slar, which
is Mercury : and by the name of his seal, which
is the seal of a powerful and honoured God :
and I call upon thee Raphael, and the names
above mentioned, thou great Angel, who presidefl over the fourth day : and by the holy
name which is written in the front of Aaron,
created the mofl high Prieft : and by the name
of all the Angels who are conRant in the grace
of our Saviour, and by the name and place of
Ammalium, that you affifl me in my labours,
See. As in the conjuration of Sunday.

The Spiiits of the air of Wednefday are fubjed to the South- welt- wind : their nature is to

give

of Fetcr dc Abono, 1G1

give all metals; to reveal all earthly things pad,
present and to come; to pacify Judges, to give
victories in war, to re-edify, and teach experiments and all decayed sciences, and to change
bodies mixt of elements conditionally out of one
into another; to give infirmities or health; to
raise the poor and call down the high ones; to
bind or loole spirits ; to open locks or bolts :
such kind of ipiiits have the operation of others,
but not in their perledd power, but in virtue or
knowledge. In what manner they appear, it
is before spoken,

Considerations of Ihurfday.

THE Angel ofThurfday, his Sigil, Planet,
the sign of the Planet, and the name of
the sixth heaven.

Sachiel. If* 3"C

£ Z elml.

The Angels of Thurfday ; SachieJ , Caflief
AfafieL

dhe Angels of the Air governing Thurfday.

Suth. Rex .

Miniflers. Magnth , Gutrix.

The wind which the said Angels of the air

arc

162 Magical Elements

are under. The South-wind.

But because there are no Angels of the air to
be found above the fifth heaven, therefore on
Thurfday say the prayers following in the four
parts of the world.

At the eaft : 0 Deus magne Pr excel fe, Pr honor ate
per insinita fecula. That is to say, O great and
moft high God, honoured world without end.

At the weft : 0 Deus fapicns , Pr clare , 6* jufle ,
cic divina dementia : ego logo te piijjirne Pater , quod
meum petitionem , quod meum opus , Pr meurn laborem
hodie debeam cornplere , perjede intclligcre. lu

qui vivis Pr regnasper injinilajcculajeculorum , Amen.
That is to say, O wise, pure and juft God, of
divine clemency. 1 beseech thee molt holy father,
that this day I may perfetftly understand and accomplish my petition, work, and labour ; thou
who liveft and reignefl world without end,
Amen.

At the north : 0 Deus potens , Jorles, Pr sine
principio. That is to say, O God slrong and
mighty from everlafting.

At the south . 0 Deus potens Pr mifericori. That
is to say, O mighty and merciful God.

T he persume of I Inn (day. Saffron.

The Conjuration oj Thurfday.

COnjuro k confirmo fuper vos, Angeli fantfti,
per nomen Cados, Cados, Cados, Efche-
' leie,

of Peter de Abano , 1 63

reie, Efcherreie, Efchereie, Hatim, ya, f’ortis
firmator fecalorum, Canline, Jaym, Janie, Anici
Calbat, Sabbac, Berisay, Alnaym. : Sc per no*
men Adonay, cjui creavit pisees reptilia in aquis,
Sc axes fuper faciem terra, volantes verfus celos
die quinto: 8c per nomina Angelotum fervientium in fexto exercitu coram Pastore Angelo
fanefto Sc magno 8c potenti principe: 8c per nomen ilella. qne eft Jupiter, Sc per nomen Sigilli
fui : 8c per nomen Adonay, summi Dei, omnium creatoris: 8c per nomen omnium stellarum,
Sc per vim, 8c virtutem earum: 8c per nomina
preditfta, conjuro te Sachiel Angele magne, qui
es prepofitus dieijovis, ut pro me labores, 8cc.
As in the conjuration of the Lord’s day.

The Conjuration of Thurfday.

I Conjure and confirm upon you ye holy Angels, and by the name Cados, Cados Cados,
Efchereie, Efchereie, Efchareie, Hatim, ya,
strong founder of the worlds, Camine, Jaym,
Janie, Anic, Calbot, Sabbac, Berisay, Alnaym:
and by the name Adonay, who created fifties,
and creeping things in the waters, and birds
upon the face of the earth, and Hying towards
heaven, in the fifth day; and by the names of
the Angels ferving in the sixth hofl, before Paftor, a holy Angel, and a great and powerful

Prince

164 Magical Elements

Prince: and by the name of his slar which is
Jupiter, and by the name of his seal, and by the
name Adonay, the great God creator of all things,
and by the name of all stars, and by their power
and virtue, and by all the names aforesaid, I
conjure thee Sachiel a great Angel, who art
chief' ruler of Thurfday, that for me thou labour, See.

The spirits of the air of Thurfday, are fubjecl
to the south wind; their nature is to procure
the love of women, to cause men to be merry
and joyful; to pacify Orise and contentions ; to
appeafe enemies ; to heal the diseased, and to
disease the whole ; and procureth lodes, or taketh them away. Their manner of appearing is
spoken ol already.

Confederations oj Friday.

TH E Angel of Friday, his Sigil, his Planet,
the fisn governing that Planet, and name
of the third heaven.

The Angels of Friday; AnaeL Rachiel , Sachiel.

The

of Peter de Abano. 165

The Angels of the air ruling on Friday,
Sara bo Us, King.

Minifters: Amnhiel, Aba , Abalidoth, Blaef.

The wind which the fa id Angels of the air
are under. 7 he Weft-wind.

Angels of the third heaven, ruling on Friday,
which are to be called from the four parts of the
world: at the eafl : Selchicl , Chedujitaniel , Corat ,
Tarrm cl> Tenet cieL

At the weft: Turiel , Condi , Babiel , Kadie ,
Maltiel , HuphalLieL

At the north: Penief Penael, Penat , Raphael ,
Rvnie, Doremiel.

At the south : Foma , Sachiel , Chermiet , Sa -
wwW, Santanael , Famiel ,

The persume of Friday. Ptpperwort ,

7 he Conjuration of Friday.

C^Onjuro 8c confirmo fuper vos Angli sortes,
fandi atq ; potentes, in nomine On, Hey,
Heya, Ja. [e, Adonay, Saday, 8c in nomine Saday, qui creavit quadrupedie 8c animalia reptilia,
8c homines in fexto die, 8c Ada dedit poteflatem
fuper omnia animalia; unde benedidum fit nomen creatoris in loco fuo : 8c per norcina Angelorum fervientiuin in tertio exercitu, coim Dagiel Angelo magno, principe foiti atq; potenti:
8c per nomen fie 11a que eft Venus: per stgillum

1 66 Magical Elements,

lum ejus, quod quidera eft fancftum : Sc per nomina predict a conjuro fuper te Anael, qui es
prepofitus diei fexa, ut pro me labores, See, As
before in the conjuration of Sunday.

The Conjugation of Friday .

I Conjure and confirm upon you ye slrong
Angels, holy and powerful; in the name
On, Hey, Heya, Ja, Je, Adonay, Saday, and
in the name Saday, who created fourfooted
beads, and creeping things, and man in the sixth
day, and gave to Adam power overall creatures;
wherefore blefTed be the name of the creator in
his place: and by the name of the Angels ferving in the third hoft, before Dagiel a great Angel, and a slrong and powerful Prince : and by
the name of the slar which is- Venus, and by his
seal which is holy, and by all the names aforesaid, I conjure upon thee Anael, who art chief
ruler of the sixth day, that thou labour for
me, 8cc.

The Ipirits of the air of Friday are fubjetft to
the weft- wind; their nature is to give filver; to
excite men, and incline them to luxury; to reconcile enemies through luxury; and to make
marriages ; to allure men to love women ; to
cause or take away infirmities ; and to do all
things which have motion.

Consideratiom

of Peter de Abano. 1 6 7

Confi derations of Saturday , or the Sabbath day.

| 'HE Angel of Saturday, his Seal, his Planet,
il and the Sign governing the Planet,

The Angels of Saturday: Cafjiel , Machatan , Uriel.

The Angels of the air ruling on Saturday.
Maymon. King.

Miniflers. Abumalith , Afjaibi , Balidct ,

The wind which the said Angels of the air
are under.

The South-wind.

The sumigation of Saturday. Sulpher.

It is already declared in the considerations of
Thurfday, that there no Angels ruling the air,
above the fifth heaven ; therefore in the four
angles of the world, use those orations which
you see applyed to that purpose on Thurfday.

1 fie Conjuration oj Saturday,

COnjuro 8c confirmo fuper vos Caphriel vel
Calfiel, Macatori, 8c Seraquiel, Angeli sortes 8c patentes: 8c per nomen Adonay, Adonay,
Adonay, Eie, Eie, Eie, Acim, Acini. Cades,
Cados, Ina vel Ima, Ima, Saclay, Ja, Sar, Dom*

1 6 S Magical Elements ,

nl formatoris feculorum, qui in feptimo die quievit : 8c per ilium qui in beneplacito fuo filiis
Ifracl in bereditatem observandum dedit, ut eura
firmter cuflodirent 8c fancftificarent, ad habendam inde bonam in alio fecula remuneiationem:
8c per nomina Angelorum fevientium in exarcitu
feptimo Pooel Angelo magno, 8c per potenti
principi ; 8c per nomen slella que eft Saturnus,
8c per fan 61 urn Sigillum ejus : 8c per nomina
preditfta conjuio fuper te Caphriel, qui prepofitus es diei feptima que eft dies Sabati, quod pro
me labores, 8cc. As it is fet down in the con*
juration of the Lord's day.

7 he Conjuration of Saturday.

I Conjure and confirm upon you, Caphriel or
Caftiiel, Machator, and Seraquiel, strong
and powerful Angels; and by the name Adonay, Adonay, Adonay, Lie, Eie, Lie, Acim,
Acim, Acim, Cados, Caclos, Ina. or Ima, Ima,
Sallay, Ja, Sar, Lord and maker of the world,
who reflcd on the seventh day: and by him who
of his good pleasure gave the same to be observed by the children of Ifrael, throughout their
Generations, that they sliould keep and fan&ify
the same, to have thereby a good reward in the
world to come, and by the names of the Angels ferving in the seventh hoft, before Boot), a

great

of Peter de Abano . 1 6g

great Angel and powerful Prince; and by the
name of his slar, which is Saturne ; and by his
holy leal; and by the names before spoken I
conjure upon thee Caphriel, who art chief ruler
of the seventh day, which is the Sabbath day,
that for me thou labour, &c.

ri he spirits of the air of Saturday are fubjcd
to the South-wefl-wind : the nature of them is
to fow difcords, hatred, evil thoughts and cogitations; to give leave freely to slay and kill every
one, and to lame or maim every member.
Their manner of appearing is declared in the
former book.

Tables of the Angels of the Hours, according to
the courfe of the days,

SUNDAY,

Hours of the Angc-Is of die
night. hours.

day. hours.

Yayn, Michael.
Janor. AnaeL
Nafnia. Raphael .
Sail a. Gabriel.
Sadedali. CaJJiel.
Thamur. SachieL
Ourer . Samael.
Tank. Michael.
Neron. AnaeL

11 °* Jayan. Raphael.
&i. Ah ay. Gabriel.

1. Nalalon. CaJJiel.

Rev on. SachieL
Barol. Samael.

3* Thanu. Michael.

Athir. AnaeL
Mathon. Raphael.
Rana. Gabriel.
NAos. ' CaJJiel.
Tafrac. SachieL
SaJTur. Samael . ■

10- APJ°- Michael .

1 1 . Calcrna. AnaeL

Salam. Raphael .

Monday.

Magical Elements

MONDAY

Hours of the

Angels of the

Hours of the

day.

hours.

night.

i. Yayn.

Gabriel.

Beron.

2 . Janor.

CaJJiel.

Barol.

q. Nafnia.

Sachiel.

Thanu.
Salla.

Samael.

Alhir.

r;. Sadedali.

Michael.

Mathon.
Thamur.

Anael.

Rana.
Ourer.

Raphael.

Netos.
Tame.

Gabriel.

Tafrac.
Neron.

CaJJiel.

SaJJur.

i°. Jayon.

Sachiel.

Agio.
Abay.

Samael.

1 1 . Calerna.

Natalon.

Michael.

Salam.

TUES

Hours of the
day.

Yayn.
Janor .
Nafnia .

5 & lla .
Sadedali.
Thamur.
Ourer.
Tanic.
Neron.
Jay on.

A bay.
Natalon.

Angels of the
hours.

DAY.

Hours of the

night.

34-

Samael.

Michael.

Anael.

Raphael.

Gabriel .

CaJJiel.

Sachiel.

Samael.

Michael.

Anael.

Raphael.

Gabriel.

45-
6.

i i.
12.

Anjie’s of the

hours.

Anael.

Raphael .

Gabriel.

CaJJiel.

Sachiel .

Samael.

Michael.

Anael.

Raphael.

Gabriel.

CaJJiel.

Sachiel.

Angels of tlv
hours.

Beron.

Barol.

Thanu.

Alhir.

Malhon.

Rana.

Netos.

Tafrac.

SaJJur.

Agio.

Calerna,

Salam.

CaJJiel.

Sachiel.

Samael.

Michael.

Anael.

Raphael.

Gabriel.

CaJJiel.

Sachiel.

Samael.

Michael.

Anael.

Wednefda)

of Peter de Abano’. 171

WEDNESDAY.

Hours of the
day.

1 . Yayn.

Janor.
Nafnia.
Salla.
Sadedali.
Thamur.
Ourer.
Tanic.
g. Neron.
Jayon.
Abay .
Natalon.

Angels of the
hours.

Raphael.

Gabriel.

CaJJiel.

Sachiel.

Samaek

Michael.

Anael.

Raphael.

Gabriel.

Cajfiel.

Sachiel.

Samael.

Hours of the
night.

Beron.
Barol.

3 . Thanu.

Athir.
Mathon.
Ram.
Netos.
Tafrac.
Sajfur .
Agio.

1 1 . Calerno.

Salam.

Angels of the
hours.

Michael.

Anael.

Raphael.

Gabriel.

Cajfiel.

Sachiel.

Samael.

Michael.

Anael.

Raphael.

Gabriel.

Cajfiel.

Hours of the
day.

1 . Yayn.

Janor.
Nafnia.
Salla.
Sadedali.
Thamur.

7 . Ourer.

Tanic.
Neron.
1o* Jayon.
H. Abay.
Natalon.

THURSDAY.

Angels of the
hours.

Sachiel.

Samael.

Michael.

Anael.

Raphael.

Gabriel.

Cajfiel.

Sachiel.

Samael .

Michael.

Anael.

Raphael.

Hours of the
night..

1 . Beron.

Barol.

3 . Thanu.

Athir.
Mathon.
Rana.
Netos.
Tafrac.
SaJJur.
Agio.

1 1 . Calerno.

Salam

ngels of the
hours.

Gabriel.

Cajfiel.

Sachiel.

Samael

Michael.

Anael.

Raphael.

Gabriel.

Cajfiel.

Sachiel.

Samael.

Michael.

Friday,

Magical Elements

FRIDAY.

Hours of the

Angels of the

Hours of the

Angels of the

day.

hours.

night.

hours.

1 . Yayn.

Anael.

Beron.

Samael.

Janor.

Raphael.

Barol.

Michael.

Nafnia.

Gabriel.

Thanu.

Anael.

Salla.

CaJJiel.

Athir.

Raphael.

Sadedali.

Sachiel.

Mathon.

Gabriel.

Thamwr.

Samael.

Rana.

CaJJiel.

Oliver.

Michael. .

Netos.

Sachiel.

Tank.

Anael.

8 . Tafrac.

Samael.

Neron.

Raphael. .

Sajfur.

Michael.

Jay on.

Gabriel.

Agio.

Anael.

Abay.

CaJJiel.

Calerna.

Raphael.

Nalalon.

Sachiel.

Salam.

Gabriel.

SATURDAY.

Hours of the

An cels of the

Hours of the

Angels of the

45-

hours.

night.

hours.

CaJJiel.

Beron.

Raphael.

Sachiel.

Barol.

Gabriel.

Samael.

Thanu.

CaJJiel.

Michael.

Athir.

Sachiel.

Anael.

Mathon.

Samael.

Raphael.

Rana.

Michael.

Gabriel.

Netos.

Anael.

CaJJiel.

Tafrac,

Raphael.

Sachiel.

Sajur.

Gabriel.

Samael.

Agio.

CaJJiel.

Mich cl.

1 1 . Caltnia.

Sachiel.

Anael.

Salam.
•

Samael.

day.

Yayn.

Janor.

Nafnia.

Salla.

Sacledal
Thamui

Ourtr .
Tank.
Neron.
i°. Jay on.
A bay.
Natalori

But this is to be observed by the way, that the hrlt hour o
the dav, ol every country, and in every season whatsoever, 1
to be afT.cn ed to the Sun-rising, when he first appeared, ansin;
in die horv.on : and tire first hour of die night is to be the tlur
teenth hour, from the first hour af the day. But of thtie thing
it is fufficiently spoken.

liagog

A Difcourfe on the , be

1 7 3

Of the Nature of Spirits

I S A G O G E:

An Introductory DISCOURSE ,

Of the nature of such Spirits as are exercised in the
fublunary bounds; their Original, Names, Offices,
Illufions, Power, Prophefies, Miracles; and how
they may be expelled and driven away.

By Geo. ViClorius Villinganus , Dr. in Phyfic.

I n a DISCOURSE between

C AST 0 R and POLLUX.

Cajtor. r | ' H E Greeks do report, that Caflor
A and Pollux have bath proceeded from
<one Egg ; but this I fcarcely credit, by reason of
the difference of your minds,* for thou affe&eft
the heavens, but slie meditates upon the earth
.and Daughters.

Pollux. And from thence perhaps was derived that argument, 7 hat liberty oj lying was always
ajsigned to the Greeks.

Caflor. Principally.

Pollux. But it is not to be fuppofed that the
'Greeks are vain in all things ; but as many others.

H 3 when

17 4 A discourse on the

when they speak out of a three-footed thing ;
whereof also the Poet Ovid speaks in verfe,

— Nec singunt omnia Graci.

Cajlor. In this proverb I protefl they are mod
true, without any exceptions, that is, one Man
to another is a Devil.

Pollux. Wherefore believefl thou this to be
mofl true, Cajlor ?

Cajlor, Truly, that man to man is a devil and
a ravening wolf, daily events do mofl certainly
prove, if we do but note the treacheries that one
man invents daily againft another-, the robberies,
thefts, plunderings, rapes, Ilaughters, deceits,
adulteries, and an hundred vipers of this nature ;
the fathers profecutes the son, with a ferpentineand poisonous biting ; one friend seeks to
devour another, neither can the guefl be fafe
with his hofl.

Pollux. I confess it is truth thou speakefl ; but
for ought I hear, thou dofl misunderfland the
Etymology of the word compared in this Proverb ; for Demon here is not an horrible or odious
name, but the name of one that doth adminiiler
help or fuccour unto another, and whom Pliny
calls a God.

Caflor. Therefore dofl thou affirm the word
Demon in this Proverb tosignify any other than
a cunning and malicious accuser ?

Thou

Pollux. Thou haft not fhot besides the mark;
for, that there are more Demons than that iublu-
:pary one which thou understandeft, every one
may eafily perceive; who hath not negligently
read the opinions of the moft excellent Plato.

Cqjlor . I desire therefore, that thou wouldeft
not conceal such his writings ; but that I may
apprehend the marrow thereof.

Pollux. I will embrace such thy delire, for
truly 1 do delight to treat with thee concerning
this fubjetft; mark therefore and give attention.
Plato divided the order of Devils or Spirits into
three degrees, which as they are diflincl in the
greatness of their dignity, so also they are different in the diftance and holding of their places.
And the hrft order he afcribeth to those spirits
whole bodies are nourifhed of the moft pure element of air, wrought and joined together in a
manner , as it were with splended threads, not
having so much reference to the element of fire, •
that they may be perfpicuous to the fight ; neither
do they so much participate of the earth, that
they may be touched or felt ; and they do inhabit the Celeflial theatre attending and waiting
on their Prince, not to be declared by any human tongue, or beyond the commands of the
moft wise God.

But the other degree is derived from those

Spirits

176 A Difcourje on the

Spirits which Appulius tcrmeth rational animals,
paflive in their mind, and eternal in their time,
underflanding the apostate spirits spread abroad
from the bounds and borders of the Moon, unto
us, under the dominion of their Prince Beelzebub ,
which before the fall of Lucifer had pure clarified bodies; and now, like unto the former, do
wander up and down, alter their tranfgreflion,
in the form of an airy quallity.

Caftor . Thefe I do not conceive are underfloocl in the Greek Proverb : for these do hurt,
and are the accusers and betrayers ol men, But
proceed.

Pollux. The third degree of spirits is of a divine deity, which is called by Hermes , a divine
miracle to man, if he do not degenerate from the
Kingly habit of his first form ,* whom therefore
of this kind the Greeks and Plato have called Demons,, that is, God; and that man may be like
unto God, and profitable and commodious one to
another: and so also (the Syrian being witness )
we have known Plato himself to have been called
Demon , becaule he had fet forth very many
things of very high matters, for the good of the
common wealth; and so likewise Arijlotle , because he very largely disputed of fublunaries,
and all such things as are fubje61 to motion and
ienfe. Homer calleth good and evil Spirits,

Demons ,
Demons , without putting a difcrimination.

Cajlor. 1 hou haft committed the ship to the
waves Pollux ; therefore ceafe not to proceed,
and declare something more concerning the office
and employment of these Spirits, to whom
Plato attributeth the second degree, and calletli
them Lunaries.

Pollux, What shall 1 say ?

Caflur . In the first Place, declare wherefore
thou haft before termed these spirits cunning and
much knowing accusers.

Pollux St. Augudine unfoldeth this difficulty,
and faith, that a Devil doth jo far signify the cunning and much knowing quicknefs and vivacity of his
deceit fd wit , that by the congruent and agiteable
Jeminal mixture of elements , he doth so know the Jecret
and unknown virtues of men, as those things which
may be effected and wrought by themjelves fuccejjively
and lei/urely according to the courfe of native, he by a
speedy hailing or forcing of the works of nature, or by
his own art, Jooner bringeth the same to pafs. An
example hereof he giveth in the wise men of
Pharoah, who immediately brought forth frogs
and ferpents at the commandment of the
King, which nature more Ilowly and leifurel)r
procreateth.

Caflor, Thou haft excellently anfwered to the
q tie (lion,. Pollux; but add something concerning •

H 5 the:

178 A Difcourje on the

the original ot those Spirits which do reflft and
refuse virtue ; for oftentimes doubting, 1 have
been persuaded that such Erynnes as are from
God, do not appear out of the earth.

Pollux. The Ecclefiaftical Scriptures every
where maketh mention of the riling 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 Alligations out of St.
Augujline upon Genesis; to wit, that the Devil
was before his jail an Archangel, and had a sine tender body, composed by God, out of the Jerenity and
purefl matter of the Jky and air, but then after his jail
from an Archangel, he was made an Apojlale , and his
body no more sine and fab til ; but his body was made
that it might fuff er the efjebl of a more grofs fab fiance,
from the quality of the more obfcure , darn , and spiffious air, which body tuas also fir icken and aflonifhed
with the raging madnefs of pi ide, did draw away
very many which where then Angels with him into his
service and bondage , that they might be made Devils,
who in this troublesome world do exercise their feivile
eourfes for him , and they do compel the inhabitants
therein, or rather inlice them; and to this purpose
they undertake various endeavours, and do attempt
various and manifold horrible sludies, that are abominable unto God, and they ferve in slavery ana
thraldom to Beelzebub their princei and are held in
mo fl Urong captivity.

Cajior. What have we the fall of this Archangel no where elfe in holy writ, but in the
writings of St. Augujline .

Pollux. W e have also the fall of other Angels*

Cajior . Where ?

Pollux. In Ffaias , to whom thou shalt give
the honour of an Evangelift, rather than a Prophet, because he so fully and plainly foretold
of Christ and his kingdom: he maketh mention
hereof in his i 4 Chap. And we have them also
spoken of by the Apoflle Peter, when he faith.
God [pared not his Angels which sinned. 2 Epift. 2.

Cajior. Have the Devils a feletft place appointed them by God, which they inhabit.

Pollux. Peter the head of the Church, in the
place before quoted, aflirmeth them to be cajl
headlong into hell , rejerved in the chains of hell, from
whence (as Cortefius faith) they never go out , unless
it be to tempt , provoke , and delude men. But St.
Augujline the champion of Christ, in his book
of the agony of a ( hnjhan, teacheth, That these
kind of Spir its do inhabit in the fublunary region.
And in his 49 Epift - he fets forth, That Ihemcfi
dark and obfcure part oj the air , is predejhnated unto
them as a prison , that they may the more nearly cajl
their nets of enticing and detaining.

Cajior. Origen hath taught, that the punijhment

H 6 Oj

i8o A Difcourfe on the

oj the Devils are appointed for a time ; what sayefl
thou to this ?

Pollux. VVhat (hall I say ? unless I should bewail and deplore the opinion of so great a man.
Caflor. Wherefore shouldft thou do so ?
Pollux Truly if they have hardened themselves
in wickedness, time cannot purge nor cleanfe
them; or if they ever so much desire it, they
can never be able to accomplish it*, for tneie is
no space of repentance, nor time to recall what

is pah, given unto them.

Caflor , Thou hah now declared that the Arc 11angel that became an Apohate, did draw away
very many other Angels with him in his fall,
that they might become Devils : could not he of
his own proper infeparate malice after his fall
fufficiently 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 afFedl the
Majehy of God, he did so far hrive to be like
unto God, that he chofe very many Miniilers,
unto himself, to which in general he doth not
commit all things he would have effected, but
divers things to divers Miniilers, as may be gathered from th t Hebrew Aflronomers. Thofe
which we call Jovii Antemeridianii , which are

falfc Gods, that is, lyers, which deiire to be efteemeti

teemed and adored tor Gods, and they are appointed as lervants and haves to the Devil their
Prince, that they might allure the people of the
earth into a common love of themselves, which
Plato faith, Is the fountain of alt wickedness , that
they may afpire to authority and greatness , covet to be
gorgeoujly clothed , to be called Muiiarchs of the earth
in perpetual power , and Gods upon earth. It is said,
that it was one of these that spoke to our Saviour, (hewing him all the Kingdoms of the earth,
saying, All these things will I give thee , if thou wilt
jail down and worship me.

Cajlor. Certainly these Meridian f I have almoft declared to appear a madnefs i wLibieus Sa -
pho and Dioclejian the Emperor, who accounted,
it the utmoft degree of blehednefs was, to be
reputed for Gods.

Pollux. Truly, this is a certain natural foolifhnefs 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
petfe&ly he sent them abroad for this end and
purpose, that slying every where abroad, they
might lepeat those words; and the people which
were ignorent of his deceitful invention, were
drawn to believe, that those words were spoken

3 §2 d Difcourfe on l he

by divine inflindt, and thereupon adore and
worth ip him for a God. I he other would compel his lubje&s heieunto, that proftrating themselves down, and lifting up their hands, they
ihould wotship him as Almighty

(.a/lor. Rut are not they the captives of the
Devil, who slir up wars, which are called bloody
men in Scripture ?

Pollux. The Martialitls of the north part of
the world, are called executioners of vengeance,
authors of devaflations, and foweis of evil,
working and executing judgment with Afmodeus ,
for their King Abaddon or Appollyon, w how St.
John in his Revelations, mentioneth to be banifhed and expelled; tor thete Spirits have committed to them rapines, hatred, envy, robberies,
wrath, anger, the excitements and provocations
to tin, war and fury ; sometimes making the
Meridional Spirits their Meffengers. And Arioch the Spirit of vengeance, whose woik is to
cause difcord among brethren, to break weolock,
and difolve conjugal love, that its impoflible to
be renewed ; of these mention is inacie in the 39
Chapter of Ecclefiajlicus. And l Jams the heavenly Prophet {peaking of other Spirits tent from
God to the Egyptians to make them err, which
were spirits of darkness, that is, ol lies : and this
kind of spirits they call Bolichim.

Mature of Spirits 1 $3

Cajhu. Is unlawful venery, and exceflive gluttony, also to be imputed to the Devils ?

Pollux Yes chiefly, for lamblicus doth aflert,
That “ the Spirits of the water of the wedern
part of the world, and some meridional Spirits,
are prediflinated to this purpose ; such as JSli/rach
and KoLen , that do so frame and contrive unlawful loves which produce fiiame and difhonefly,
revellings and gormandizings, furfeitings, with
exceflive drunkennefs, wanton dances, gluttony
and vomiting, they wander about lakes, fillipondsand rivers, and which ate the word, soul
and mofl fraudulent kind of Spirits: and by Alcinach an occidental spirit-, he causeth shipwrecks
tempeds, earthquakes, hail, rain, and frequently fubverteth and overturneth ships ; and if he
will appear visible, he appeareth and is seen in
the fhape of a woman.” The Hebrew Adronomers before spoken of, do say, That “ the spiits of the air do cause thunders, lightnings and
thunderbolts, that so they might corrupt and
inseed the air, and produce pedilence and deAruclion.” Of such kind of spii its St. John makes
mention in the g Chapter of the Revelations ,
having Meceris for their tutelar, which is a spirit
causing heat in the time of noon. St. Paul calleth him, “ The prince of the power of the air,
and the spirit that rulctli in the children of difobedience, Are

» 8 4 T Difcourfe on the

Cajior . Are there so many monflers in phlegeton, Pollux t

Pollux. And many more; for the lame Hebrew aflertorsdo declare and maintain, that there
are spirits of the fiery element, raging about
like the fierce Panthers, which are converfant
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 wilclernefles, and
are they plague and mifehief of hunters; and
sometimes they frequent open fields, endeavouring to feduce travellers and palfengers out ol
their right way, or to deceive them with falle and
wicked illufions; or elfe they seek to afflift men
with hurtful melancholy, to make them furious
or mad, that they may hurt them, and sometimcs
almofl 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 difpofitions. There are alio fubteranean spirits which do inhabit in dens and caverns of the earth, and in remote concavities ol
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 tranfport from one place to another, lefl
any man should make ule thereof: they slir up

wind!

Nature of Spirits. ) 85

winds with slafhing slames of fires: they sinite
the foundations of buildings, atfiing frightful
dances in the night, from which they fuddenly
vanifh away, W’ith making a noise and found of
bells, thereby caufmg fear in the beholders: and
sometirnes diflembling, and feigning themselves
to be the souls of the dead : notwithstanding
they are ignorant in compafling their deceits upon women ; of which company the Necromancers do say, is Gazacl , Fegor , and Anarazol , Meridian spirits,

Cqjlor , How w’arily ought a man to walk Pol -
lux, among st so many gins and snares ?

Pollux , A man never walketh fafely, unlcfs
he sortify and slrengthen himself with the armour of God, which is, that his loins be girt about
him with truth, and having on the breaftplate of
righteousness, let him walk with his seet fhod
with the preparation of the gofpel of peace, and
let him take the fhield of faith and the helmet of
salvation, whereby he shall dafhin pieces all the
darts of his adversaries. But hear further there
are also besides thefc, other lying spirits (altho’
they are all lyers) yet these are more apt to lie;
they are called Pythons , from whence Apollo is
called Pylhius. They have a Prince, of whom
mention is made in the book of the Kings , where
■it is said, (i I wall be a lying Spirit in the mouth

1 36 A Difcourfc on the

of all thy prophets ;” from whom the spiriis of
iniquity do but a little differ, which also are called veffels of wrath Belial , whom they have

interpreted to be without any equal, and Paul
calleth him an apoflate or tranfgreffor, is filthily
inferviant for the worfl inventions. Plato affirmeth Theut to have been such a one, who was
the firfl that found out and invented plays and
dice : to whom we will join the Monk, who invepted the use of Gunpowder, in his Engines of
war. Of these 'Jacob makes mention in Gencjis ,
where he bleffed his Sons: he faith, Simeon and
Levi are bloody vefTels of iniquity ; Oh my soul,
come not thou into their counfels. "1 he Pfaimijl
termeth these Spirits, veffels of death; Jeremiah ,
veffels of wrath; Ezekiel , calleth them, veffels of
death and deflruftiop. The Necromancers do
call the said Belial , Chodar , an oriental spirit,
which hath under him also the spirits of Juglers,
who do imitate and endeavour to ath miracles,
that they may feduce falfe Magicians and wicked
persons. It is apparently manifest, that the fer-;
pent which deceived Evey was such a feducer,
and Satan is his Prince of whom it is spoken in
the Revelation, », that he should deceive the whole
world. And such a one was he, that at Jubinga
in the fight of many people devoured a whole
Chariot and some hories.

Ane

Cafior . And what (hall be the end of these
falfe Prophets and workers of wickedness ? I
can fcarce believe that there is any angle or corner in the whole fabrick of the world, that is
free from them.

Pollux. Scarce the smallefl mite that may be
seen,

Cafior . Therefore thou dofl truly call the
world the receptacle of those falfe lights.

Pollux. If it were not moft fafely purged with
the Sword of the word of God, it would forthwith be worfe.

Cafior . Without doubt.

Pollux . Neverthelefs I have seen many that
remain, whom I have not yet inscribed in this
frantic Catalogue.

Cafior . Who are they ?

Pollux. Falfe accusers and spies, obedient to
Afiaroth , 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 affeft
:raen with an infatiable avarice and thirfly desire
.after authority and dominion. There are others
called L • ucifugi , which sly from the light,, never
appearing in the day, but delighting in darkness,

malicioufly

i88

A Difcourfe on the

malicioufly vexing and troubling men, and sometimes by God’s permiffion, either by some touching, breathing, or infpiration, do hurt to them :
but truly they are a kind which are unapt to do
much wickedness, because they efchew and sly
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 purchafe. And
Suetonius in his sixth book of Cafar, makes mention of another to have long continued in the
garden of Lamianus.

Caflor. I desire if it be not too irksome 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
Epiflles writeth, of a certain large spacious house
at Athens, which nobody would inhabit by reason of the notflurnal incurfions of Spirits, which
were so formidable to the inhabitants, that
Sometimes in the day time, and when they were
watching, they would call them into dreams,
so always, that the Shapes and forms which they
then faw, were ever present in their memory.
Where at length a certain Philosopher named
Anthenodorus happened to purchafe that house

anc

and prepared and furnifhed the same forhimself
to dwell in; and because all men had an evil
suspicionof thathouse, he forthwith commanded his servants to provide him a bed and tables,
that after he had completed and sinilhed his sludy
he might go to bed. He therefore (faith Pliny )
when he went in (in the evening) and applied
him fell to his sludy. fuddenly heard the locks to
fhake open, and the chains to be moved ; nevertheless he did not lift up his eyes, nor hired
from his book, but slopped his ears with his singers, lefl that furious tumult might work a vain
fear upon him; but the noise slill approaching
nearer unto him, at length he looked up, and
faw an efhges like unto a singer beckoning and
•calling unto him; which he little regarded, until it had touched him three times and the noise
idrew near unto the table ; and then he looked
lup, and took a light, beheld the Spirit, as it
wei e an old man woin away with withered
Jeannessand defoirmty. his beard hanging down
long, horrible and deformed hair, his legs and
iseet were as it were laden with chains and fetiters : he went towards a gate which was bolt-
£d, and there left the Philosopher, and vanifh-
-d away.

C<Jior. What fearful things thou Telatefp
Pollux ! but what was the event of this fad
peftacle ? piie

lgo A Difcourfe on the

Pollux The 'next day he related the whole
matter to the Magistrates in order as he had seen
the lathe, admonifhing them that they should
dig diligently about the threlhold of the door ;
for there it was probable they might sind sometliing, which might cause the house to be quiet
and habitable.

Caftor . What did they sind ?

Pollux. Having digged up the earth Pliny faith,
they found a dead carcafs, bound and intangled
in chains and fetters, his slefti being consumed
with devouring time, which without delay they
caused to be buried, according to the Chrillian
ceremonies.

Callor. But this being performed, did the house
afterwards become quiet and habitable ?

Pollux. Yes, very well.

Caftor. What madnefs therefore poffelfeth
them who prophane and deflroy Church-yards
where the sacred organs of the holy and blelfec
spirit do rest ; and do give the bones of th<
dead for meat to the spirit %fi7Mu5, of whorr
mention is made in the 3. of the Kings ; and w<
read in Paufanius among the histories of Delphos
that he was called Eurynomus ,

Pollux. Thou shalt sind, that the Governors o
Cities that were of the opinion and judgment o
Christians, did fubvert, deflroy* and propham

thef

ithese holy places, that herein the youth might
idance their mocking interludes, after the furious
found of the drum or tabor, and sing Io paen; or,
there the poor inferior old women did fell bafe
trumpery or Lupines, which God would have
to be purged with holy prayer, for the salvation of souls, or breaking of bread to the
hungry.

Caftor . But it is an impious and heathenifh
thing so to have touched the anointed of God.

Pollux. And worfe than heathenifh ; for the
heathens did highly efleem the rites and ceremonies of burials, as Elpinor is witness in Homer ,
where he yieldeth up his life ; and in Homer he
speaketh to Vlyjfcs , “ I intreat thee, O Ulyjfes , to
be mindful of me, and not depart away hence
and leave me uninterred, left that, not being
ritely buried, I shall be made the wrath of the
Gods. And Achita the Phiiofopher in Flaccus ,
thus speaketh to the Mariner.

Me quoque divexi rapidus comes Orionis ,
llUricus JVot us obruit undis ,

At lu Naota vaga ne parce malignus arena ,

OJfibus Pr capiti inhumato .

Par licul am dare ; fi quodcunque minabitur Emus
Hudibus Hejperiis , Venusink
Pkdanlur swa. te Jojpite multaque mirces
Unde potejl tibrdejluat aquo ,

192 A Difcourfe on the

Ab Jove, Neptuno . facri Cuflode Tarenti .

Negligis immeritis nocituram ,

Pofl modo te natis jraudam committere : jors
Debit a Jura vicefq ; fuperba
7 e manent ipsum prcecibus non linquar multis
7eq ; piacula nulla rejolvent .

Orion’s rapid comrade Notus, me
Overwhelmed in tK Illyrian Sea ,

0/z Seaman frowning , forbear to Jprcad

Upon my bones , inhum d head ,

^ little sleeting /and ! what tli eafl doth threat ,
Hefperian waves may only beat.

Vainly Venusinqu’s woods , whiljl fa/e and rich ,
Thou climb/ to sortune s highejl pitch .

Jove aud Neptune £00, Tarentum’s power
Thou slights ; ivhat on the guiltle/s /core,

Of thy evjuing sons may fall : like Urne ,

Like suneral, and proud return ,

wait thee too , my curies J hall have force
Whence no Attonements get rernorfe.

And Poliniirus to ALneas in his sixth book c
Virgils ALneids.

Nunc me sludus habcnt verfantq; in littore vent
Quod tr per ( cell jucundum humen Sc auras ,

Per genitorum oro, per spem, furgentis Jult.

Eripe me his invicle mails . aut tu mihi tcirarn
Injice namq ; poles. •

I'm now 1 tti waves ivinds tofs me 'gainjt the / horc ,
By heavens rejoicing light I thee implore ;

And by the air , by old Anchyfes too.

And by the hopes oj young Julius, thou
Unconquer d Hero, help me but away ,

From theft fad troubles, or my body lay
1 tK earth ; /or thou canfi do'L

Caflor. Have the Gentiles so greatly efleemed
the cerimony of burials.

Pollux. Yes, very much, for their religion
did held that the soul of a body which was uninterred, was void of any intelligible eflence,
and left to the power and command of a raging
furious phanfie, and fubjeft to the torment and
affli&ion of corporal qualities ; so that it being
an airy body, sometimes the departed fhadow
would speak unto his remaining friends, and
sometimes evilly vex and torment his enemies
with revenge, as in the Poet, Dido threatened!
ALneas , saying,

Omnibus umbra locis adero dabis improbe penas.

My ghofl fiall every where attend thee , Viliam

I will torment thee. — ■ — ■■

; Suitoniui, as we have sliewn before, addetli tfie
like concerning the dead body of C, Caligula

e Emperor m the Garden of Lajiaus, bcina;
not

J94 A Difcourfe on the

not duly buried ; for this body because it was
only covered with a light turf, did very much
difquiet and trouble the poffeflbrs of the Garden, with violent incurfions in the night ; until
by his fillers, who were returned from banilhment. it was taken up again and ritely and
duly by them buried.

Cajlor. And the house wherein the same Emperor died, could by no other way or means
be freed from the fury of these fhadows or spirits, as hilfory makes mention, but by burning
thereof.

Pollux . Arijlotlc speaking of miracles, mentioned! a certain mountain in Norway, named
Hechelberg, environed about with the Sea, that
continually sent forth such lamentable voices,
like the yelling and howling of infernal devils,
infomuch that the noile and clamour of their
terrible roaring might be heard almoll a mile ;
and the slocking together of great ravens and
vultures near it, did prohibit any accefs thereto.
And he reported that in Lyppora near about
the JEolian Iflands, there was a certain hill from
whence in the night there was heard Cymbals,
and founds of tinkling infliuments of brafs, with
certain seerct and hidden fcreechings, laughings
and roarings cf spirits. But even now, Cajlor J
thou didfl make mention of Zjizclui, whom also

thou

*95

Nature oj Spirits .

thou didfl alfert to have been called Eilrynomus
by Paufania ,*I desire thee to shew me something
more largely concerning this spirit.

Cajlor . They do declare that he lives altogether by the slelh of the dead ; so as sometimes he
doth not leave the bones.

Pollux . Saxo Grammaticus , in the fifth book oF
his Danifh history , doth moil truly fubfcribe their
consentand agreement to this thy aftertion ; for
there he fets before our eyes an admirable hiltory
of one Afuitus and AJmundus , which eafily prov-
•eth all thy sayings.

CaUor. I beseech thee declare this unto me
.Pollux.

Pollux. Give attention ; it is thus : Afuitus

^and Afrnundus had sworn with mutual vows each
ito other, that he which sliould live longefl of
:them would entomb himself alive. Now sickness did conlume away Ajuitushdoxz AJmundus;
whereupon Afrnundus for his oath of friendlhip
Fake, with his dog and his horfe entombed himelf alive in a vaft deep den, having carried with
Inm some meat, whereupon a long time he fed.
^nd at length Ericus the King of Suecia came
mo that place with an army, and broke open
be tomb of Afuitus; (fupposing there had been
ireafure hid therein) but when the cave was opend, he drew out AJmundus , and brought him into

^ 2 the

igG A Difcourfe on the

the light, who was covered with a deformed (harp
countenance, a deadly deformity, and gored with
blood slowing from his frefh wounds.

Cajtor . But this story pertaineth not to our
purpose.

Pollux. Truly it doth, if you diligently mark
tlrefe verfes, which fet forth the cause of his

wounds.

Cador. Shew me those verfes if thou haft
them

Pollux. They are these which folow .

Qiiid Jlupedis qui retitium me colore ccrnitis ?
Cbjolefcit nempe vivus omnis inter mortuos ,

JMefcio quo Stygii numinis aufu,

Mijfus ab infer is Spiritus affluit
Savis alipedem dentibus edit ,
bifandoq ; canem prabuit on,

JVon contentus equi vel canis efu ,

Mox in me rapidos tranjlulit ungues ,

Difcifaq ; gena Jujtuht aurem ;

Huic laceri vultus horrel imago ,

Emicat inq ; fero vulnere Janguis
Haud impune tamen monjirijer egit ,

J\fam forro Jervi mox caput ejus ,

Perjodiq ; nocens Jlpite Corpus.

Why are ye amazd to see me pale !

’ Mongjl th' dead what's living needs mujl fail :

Nature of Spirits ♦ igy

By what Jlrangc warrant from black hell,

A Spirit sent , I know not , fell
With merciless teeth upon my Horfe ,
jjfwd my Dog without rernorfe,

Devour d : but not with Dug and Horfe

Contented , he on me the force

Of his l harp nails toy'd, hence did tear ,

Part of this cheek . and one whole ear ;

So my torn face doth look thus ill.

And all this blood appeareth fiill.

.But yet this monflrous fiend from me,

J do off are you efcap'd not free ;

His head my J word did from him take ,

Ands trunk to the ground Isixt with slake .

Cafior. I observe here, that Afimundus aid cut
-the head of the spirit xsizelus or Eurynomus , and
iflruck and pierced his body with a club: what?
iave spirits bodies, that may be seen and bandied by men ?

Pollux. Cortefius doth not deny, but that their
natures may receive the habit and covering o.f
vegitable bodies, and be transformed in several
dnds of fhapes, whereby they can the riiore
craftily and fubtilly delude and deceive the improvident wits of men. Bafilius Magnus also tefHfieth the same, and witnefTeth, that they have
bodies appropriated to themselves, ' as likevvise

J 3 also.

1 9^ A Dijcourfe on the

iilso have the pure Angels. Psellus a Necromancer cloth also report the same; and healsoteacheih, rI hat sometimes they sleep or reft, and dd
change their places, and shew themselves viftble
to the fenfes of men. Socrates afterteth. that a
Spirit did speak with him, which also sometimes
]ie faw and felt ; but their bodies cannot be dif-
( erned to be different in fex. But Marcus Cher -

tnefus , an excellent fearcher into the natures of
spirits, writeth, that they have simple bodies and
that there doth belong a difference of fex to compound bodies : yet their bodies are eafily drawn
to motion and slexibility, and naturally apt to
receive every configuration. “ For, failh he,
even as the clouds do shew forth the apparition
and refemblance sometimes of men, and sometimes of every thing you conceive ; so like wise
do the bodies of spirits receive various fhapes, as
they please, by reason whereof they transform
themselves into the forms sometimes of men, and
sometimes of women. Neverthelefs this is not
free to them all, but only to the fiery and airy
spirits.” For he teacheth, that the spirits of the
water have more slow and lefs a&ive bodies,
which by reason of the slownefs and foftnefs of
that element, they do moft especially referable
birds and women ,* of which kind the Naiades
and Nereides are, celebrated by the Poets. 7 rime tins

Nature, of Spirits* i gg

netius teflifies, that the Devils do desire to assume
he lhapes of men rather than any other form ;
jut when they cannot sind the matter of the air
onve nient and befitting for that purpose. And
le faith, that they frame such kind of appearances to them fe Ives, as the contrary humour or
apour will afford ; and so they are seen someimes in the form and fhape of a Lion, a Wolf,
a Sow, an Afs. a Centaur, of a Man horned,
laving seet like a Goat : such as it is reported
■vere seen in the mountain of 1 hrmgia, where
here was heard a terrible roaring.

Cajtor. Porphyrins in Eujcbius , in his fourth
oook of Evangilical, preparations, teacheth, that
ome oftheseare good spirits, and some bad ;
out I have counted them to be all evil Pollux .

Pollux. Then it seemeth that thou art not fenced with the affertions either of Porphyrins , or
tipuieus, or Proclu s, or of some other Platonics,
*'hich are mentioned in St. Auguftines" book of
utyoj God , ;. 2. and 3. chapter, who also do
iihrm that there are some of these spirits good ;
ir Eusebius in the laid book and 6 chapter; and
it Augujline concerning the same in his book of
he city of God. , the g chapter and the 8, with
tery great and (Long arguments do convince the
latonics, that none of these Demons are good,
'ut all evil; and that we do also approve of

1 4 from

A DifcoiirTe on the

from their names, which are every where fel
forth in holy Scripture ; for the Devil is called
Diabolus , that is slowing downwards: that he
which swel ling with pride, determined to reign in
high places, fell slowing downwards to the lowed parts, like the torrent of a violent stream, as
Caffidorus writeth. And he is called Satan , that
is, an adversary ; who as St. 'Jerome teflifieth,
by reason of the corruption of his own malice,
lie continually resisteth, and is an adversary
again A God, who is the chiefeft good. He is
called Behemoth in the 40 chapter of Job, which
signifieth an Ox ; for even as an Ox desireth
hay, so he with the teeth of his fuggeftions, coveteth to deflroy the upright lives of spiritual
men. And Leviathan in the same place, which
signifies an addition, because the Devil always
endeavours to add evil to evil, and punifhment
to punifhment. He is also called in Revelation
l$Appolion , slgnifying a rooter out, forherooteth out the virtues which God planted in the
soul. He is called a Serpent in the 12 of the
Revelation , by reason of his virulency. A Lion
in the 1 Epift. Peter and the laft chapter, which
roareth about seeking whom he my devour.
He is called a cunning workman If. 55 because
by his malice he deceiveth the veflels which are
elecledand approved. He is called Ifa . 34 0?iocentaurus
centaurus Erynus , Pilofus , Syren , Lamia Ulula ,
Struthio. And by David in the go Pfalm , ail
Afp , Bafilijk and Dragon . In the Gofpel, Mammon, the Prince of this World, and Ruler of
Dark n efs.

Caflor. Why therefore have the Divines declared, that the Almighty hath given two kinds
of spirits unto men ; the one good, the keeper
and preserver of their lives, the other evil, refilling the good : if they are all evil.

Pollux . The holy Do&ors do understand by
the good spirit, a good Angel, such as we read
Raphael was to lobias , who bound the evil
spirit AJmodeus in the wildernefs of the furthefl
jparts of Egypt , that he might be the more fafe.

Caflor . It had been more fafe for every man
lo have been without the evil spirits ; what therefore was the will of the heavenly Father concerning them ?

Pollux. That by the affiflance of the good
pirits, we might courageoufly wage continual
war a gain st the evil spirits; but being clothed
with the harnefs of righteousness, like valiant
soldiers we may gird our loins with truth, and
with the fhield of faith refill and fight againft all
nis darts.

Cajlor. If we condescend unto this warfare of
pirits, it seemeth good to enquire whether the

I 5 Devils

A Difcourfe on the

Devils have power of doing hurt, granted them
by God ; or whether of themselves they can hurt
as much as they please ?

Pollux. If the lafl were true, who could compare the end of their hurtings ? but it is maniieft, that their authority from on high is of fo
great exiflancv, that John the Evangelift doubteth not to name the Devils the Princes of the
Earth.

Cajlor. In what manner therefore do they
hurt ?

Pollux. Although they be moft mighty and
powerful spirits, yet they can do ho hurt unless
it be by permiffion ; or as Damacenus faith, by
difpenfation. And Cryfofsome faith, they have
a limited powrer, for truly without the will of
God, they cannot touch a hair of any mans
head. The Devil could not have deceived the
Prophets of Ahab, if he had not received power
from God ; neither could he have brought any
detriment upon Job , either unto his body or his
goods, but by the power God had given him.
In the 7 of Exodus , Lhe Magicians made frogs
and ferpents, by the power of the Devil permiflively : but lice they could not bring forth,
by reason of the greater pow7er of God prohibiting them. Neither in the Gofpel could the
Devils hurt the swine until Christ had given
them leave,. Therefore

Nalurt of Spirits , 203

Cajlor. Therefore the Devil is not so much to
be feaied, but the Lord our God, that either he
would not fufFer him to rage againft us ; or if at
any time by his own determined counfel he let
loofe his chains, that then he would desend and
mercifully preferve us.

Pollux. 1 Iioii sayelt well ; for even as a wild
boar is not to be feared if he be bound, and.
held with a slrotig chain by a powerful slrong
man, and who is able by his slrength to reflrain
the hercenefs of the boar ; but the man is to be
feared, and requefled, that he would not let
loole the boar : so also Satan is not to be feared,
being bound by the cords of the Almighty ; but
the Al mighty rather, who holdeth him with a
cord, led at any time he should let loofe his cord,
lor to execute his will againfl us.

Caflor. We know that the Devils, after the'
incarnation of the word, were called the Lords
of the earth ; but I wonder, where the word is
not yet incarnate, whether they have power also
over men.

1 Oilux. If it pleaseth God, they have very
much; but take a demonftration thereof Caftor,
from the CalcUans , atnongfl whom the Devil
taged with so much powder and dominion, that
they made no elleem of the true God, but worflnped the elements. 1 here needeth not a deI 6 monftration

204 A Difcourfe on the

monflration of the Greeks', for the fury of the
Devil did Co much reign amongft them, that by
his arguments, they accounted Saturn for a very
great God, devouring their own proper children ; and Jupiter , an adulterer and father of
all filthinefs, they named to be the father of
Gods and men ; Bacchus , the moll wicked example of all fervitude and bondage, they called
a free father : Venus a slrumpet, they termed a
pure virgin : and they worshiped Flora an harlot, as a type or example of virginity. There is
no man that is ignorant, that the Egyptians have
been worfe than the Greeks , when they made
peculiar Gods to themselves by the inanimate
perfwafions of the Devil ; for one worshiped a
fheep, another a goat, another a calf, very many did worship hogs, crows, hawks, vultures,
eagles, crocodiles, cats, dogs, wolves, afles,
dragons ; and things growing also, as onions,
gariick, and thorns : as every one that is coveteous of reading, shall sind in Damactnus , in
his history of Jofaphat and Batlaas , and in Eu -
jebius , in the fourth book, and first chapter of
Evangelical Preparations; neither do I account
the Hebrews (who glory in being the off spiing
of their father Abraham) to have been better
than the former, when also by the inftind of

the devil, after their coming up out of FgypG

with

Nature oj Spirits 205

with cruel hands they violently aflaulted the
Prophets and holy men of God, whom at length
they also slew : that 1 may hold my peace, how
diligently they have brought into their religion
the Gods, or rather Devils of the G entiles.

Caftcr 1 perceive by these thy aflertions, that
one Devil, and another Devil, hath been adored for Gods ; for thou hafl now said, that the
Greeks , by the madnefs wherewith the Devil
poflefled them, have made unto themselves, Saturn, Jupiter, Bacchus , Venus and slora , for
Gods ; which LaHantius in his fourth book De
vera Sapientia, also accounted for Devils.

Pollux , Declare I pray thee the words of
Landau tins.

Caftor. Mark them: they are thus: The
same Devils are the Gods of the Gentiles ; but
if any one will not believe these things of me ;
then let him credit Homer , who joined the great
Jupiter to the great Devils ; and the other Poets
and Philosophers do call them Sometimes Gods,
and Sometimes Devils, whereof there is one
true and another falfe : for the molt wicked
spirits when they are conjured, do confess
themselves to be Devils ; but wdiere they are
worshiped, they declare themselves to be Gods,
that they may thruft men into errors, and draw

them

£o6 A Difcourfe on the

them from the worship of the true God ; through
whom alone eternal death can be efcaped.

Pollux It is expedient for me now to be more
inquifitive in this discourse ; whether there be
power given to the Devils to foretel things to
come ? concerning which thing hitherto I have
not been able to dart at the right mark ; for
this queflion seemeth fufficiently doubtful unto
me.

Caflor . St. Au^uflim in his book De Natura
Damonum, diflolveth this Gordoneus knot, and
faith, that the damned spirits being filled full of
all manner of impiety and wickedness, do sometimes challenge to themselves power of foreseeing
things to come, because in the fenle of their
airy bodies, they have a far more strong and
prevalent power of foreknowing, than men of
earthlv bodies can have : or because of the incomparable swiftnefs of their airy bodies, which
wonderfully exceedeth not only the celerity of
men and wild beads, butalsothe slying oi birds :
by which means they are able to declare things
long before (hey come to be kfiown ; which we,
by reason of the earthly llownefs of our fenfe,
ceafe not to wonder at and admire : or because
of the benefit of their continual life, they oh'
tain this wonderful experience of things, which
we cannot attain to, because of the shortnefs of

our

our momentaneous life, which is but as it were
a bubble.

Pollux. This laft affertion of St. Augujiine
seemeth unto me to be moie true than the relt,
because the feries of many years cioth cause great
experience.

Caftor. If any one sliall deny these opinions
of Augujtine , as erroneous, Damajcenus letteth a
greater witness of these things, without all exception, before our eyes; who in his second
book of Orthodox faith, faith thus : That the
Devils cannot foreknow things to come,
for that belongs only unto God : but so much
as they are able to know, they have from
the difpofuion of the Celeftial and inferior
bodies.

Pollux. Why therefore do the Devils so willingly and of their own accord undertake Prophecies, and to anfwrer Oracles ? what benefit
have they from hence ?

Cajlor. Nothing, but that hereby they seek to
get great eftimation, and covet to be counted
worthy of admiration, and to be adored inflead

of Gods

Pollux. We know that the Devil is the father
of lyes, Caflor : from whence we ate pioufly to
believe, that those things which he foretelleth,
he extradeth from his own lyes.

Furthermore

A Difcourfi on the

Cajlor. Furthermore the Prophet Efaias faitir
thus, Shew the things that are to come hereafter, and tell us, that we may know that ye are
Gods. And the Apoftle Peter also faith, The
prophecy came not in old time by the will of
man, but holy men of God spake as they were
moved by the holy Ghoft.

Pollux. No man therefore will deny that they
do sometimes foretel things to come.

Cajlor. No man certainly; but for what cause
that is attained to, Cryjojsome doth mofl clearly
teach, in thele words: It is granted he faith, that
sometimes the Devil doth (peak truth, that he
might commend his own lying with verity:
whereas, if he did never tell the truth, he could
deceive no man, neither would his lying fuflice
him to tempt with. Thus far Cryjojsome . Notwithflanding ,if lie understand that he hath not
grace granted unto him of himself to foretel the
truth, he foretelleth things neverthelefs, but fo
obfcurely, faith St. Augujline , that he always
layeth the blame of the things so foretold, upon
the interpreter thereof. Porphyrins, in his book
of Oracles, although he be the greatest. maintainer of Devils and the mofl expert teacher of
diabolical Arts, neverthelefs he faith with the
aforesaid Doctors,, that the foreknowledge of
things to come, is not only intricate to men,
but uncertain to the Gods ; and full of many
obfcurities.

Pollux. Thou has said, that the predi&ions of
the devils are done in this manner, that they
may gain authority to themselves amongft the
credulous people, and be worshiped inflead
of Gods, for what end do the evil spirits work
miracles ?

Caflor. What is a Miracle, Pollux ?

Pollux . A new and unwonted accident,. which
corneth to pafs contrary to its courfe and cuftom, and draweth men into admiration thereof.

Caflor. But do they work Miracles ?

Pollux. They do : for whereby doll thou believe that E/culapius was honoured in his confecration for a God, but only by the means of a
miracle, when he conveyed a ferpent from Epidaurus to Rome f What gave so great authority
to Juno , but only the working of a miracle ?
when her Image of wood was afked by Furius
Camillus whether would be carried to Rome , and
it anfwered in a human voice, It would, Alfo
from thence Fortune was made a Goddels, because her Statua , in the way to Latium, in the
hearing of many people, not once, but oftentimes spoke with a human voice. In the 8
chapter of the Acts of the Apoftles, we read of
miracles done by Simon the son of Rachel ; and

210 A Difcouije on the

in Exod. 8. of the Magicians of Pharaoh, who
in the fight of many people brought forth frogs
and ferpents, and turned the waters into blood.
Apulius doth teflify the power of men to be fo
great in Inchantments, that the Devils do not
only work miracles by the means of men, but
they are able also to fubvert nature, and, with
a Demoniacal Incantation, make violent dreams
to day their courfe, to turn the winds to make
the sun dand dill, to break the courfe of the
moon, to lay impediments upon the dars, to
prolong the day, and to Ihorten the night; as
Lucanus excellently sheweth.

Ceffaverre vices vermin, dilataq ; long a,

Her Jit noble dies, legi non paruit aether ,

Torriat id prceceps audito Carmine mnndus.

The courfe of things dideeafe, ohjlrucled light
Opprejl, J luck fajl in dufky Jha.de s of night :

Amazed J hies their ufial laws forbear,

The world was f cor did when it hlr charms did hear.

And Tibullus of a certain Demoniacal Charm.

Hanc ego de ccelo ducentem fydera vidi,

Fulminus ac rapidi Carmine vertit iter,

Here cantu fuiiditq ; folummanefq; fepulchris.

Elicit, id tepido devorat offa rogo.

Cum libet hccc trijli depellit lamina ccelo,

Cum libet ajlivo couvocat orbe nives.

Her

Her have I seen draw down night's sparkling eyes.
With a dead Paljy jwiftejl Jir earns Jurpnfe ;

Tarn earth to water , from a depart tomb
Make the departed drowjy Manes come.

With charms /he'll muffle the jad Jkies in mifl ,

In Summer Winter sj now bring when Jlie lift.

Caflor , I do not any more wonder that Moses
called God Wonderful, that he doth so connive
at this sink of wickedness, and moft wicked feducers, that he granteth them power to a<st such
things To freely.

Pollux , Firmanus excellently sheweth why
God doth so, in his laft book but one of the
works oj God , De opificio Dei: for he faith, that
virtue is not virtue, unless it have some like, in
ruling whereof it may (hew and exercise its
power : for he faith, As Vi&ory cannot sland
without virtue, so neither can virtue fubfift without an Enemy; which virtue no sooner had the
Almighty endued man withal, but he forthwith
added unto him an enemy, left that virtue
should lofe its nature, being stupified with idlenefs. Fie faith, that a man cannot otherwise
attain to the higheft step, unless he have always
an atfiive hand: and that he (hall establish and
build up his salvation with a continual warfare
and contention: for God will not that mortal
men shall come to immortal bleffednefs with an

eafy

£12

A Difcourfe on the

eafy journey, but he mufl wreflle and slrive
with fails and oars againfl the author and inventor of all evil and errors, who causeth and
worketh execrable thinks and miracles.

Cajlor. But sometimes it cometh to pafs, that
by reason of the fubtil snares and slratagems of
the Devil, which he so craftily prepareth againfl
us, and especially againfl simple persons, whom
he intangleth with vain religions, so that we
cannot refill him ; or if we fuppofe ourselves to
be very able to withfland him, yet neverthelefs
we shall be very much deceived by him ; as
we read he oftentimes did to the good, but almofl foolifh pallor, of whom Tritemius maketh
mention.

Pollux. But what happened to this good Paftor, and whom thou tennefl simple ?

Cajlor. Tritemius faith, Infomuch that he was
not slrong in faith, therefore he made more account of the name of Saint Blaze, and attributed more power and cuflody unto it, than
unto the name of God, the befl and greatest
good.

Pollux. In what manner ?

Cajlor. He had in his walking slafF, or pafloral crook, a Schedule inscribed with the name
of St. Blaze ; by the power and virtue of which
slafF, he did believe his swine were fafely desended

sended from the ravening of the wolves : and
he did attribute so great a deity to the Schedule,
that he would leave his herd of swine to seed
in the fields alone : notwithstanding, a certain
time coming when the palter was absent from
his slock, and a certain man coming in the mean
time, faw the Devil keeping them ; and he afked him what he kept here, who is the word
perfecutor of the salvation of men ? he anfwered, l keep these swine. The other replied, By
whose command ? the Devil faith, By the foolilh confidence of the pallor : for he included a
certain Schedule in his ItalF, unto which he afcribeth divine virtue, or to the inlcription of the
name of St. Blaze; and now, contrary to his
own law, he believeth that his hogs are thereby
desended from the injury of wolves; inhering
to me with a falfe superstition ; where when he
hath been by me called again and again, and
hath not appeared, I have taken this cuflody
upon myself inftead of St Blaze: for I alwavs
freely Hand inllead of God and his faints : fo
also now molt freely do I keep his swine for St.
Blaze, that I may magnify and confirm the foolifh man in his vain confidence; and thereby I
may feduce him so, that he may efleem this
Schedule more than God.

This

2 \ 4 A Difcourft on the

Pollux. This isapleafant slory: but I do not
wonder that the devil should impofe so much
upon To simple a pallor, when he doth in many
things prevail over the more wise, if they do fit
themselves to his opportunities; which the
Church contradi&eth.

Pollux. But are all things wrought and brought
to pafs bv means of the devil which men call
miracles ?

Cajlor. No: for we mull give unto nature
that which leemeth to belong unto her, who is
said to be die greatest worker of miracles; as
that which we have experienced in the (tone
Ajbcflcs, which as Solinus witneffeth, being once
fet on fire, cannot be quenched: and the root
Baara, described by Jofephus in the history of
Jerufalem, which he tefiified to be the colour of
a slame of fire splendent and fhining in the night;
but so difficult to be taken, that it always slies
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 menftruous woman ;
and when it is retained by this means, it may
not be gathered or plucked up without danger :
for piesent death followeth him that gathereth
or plucketh it up, unlcfs he shall be sortified with
a prefervative about his neck, of the lame root
For which cause, they who want the lame root

■ido fcarify it round about, and having bound
line loot about with a bond, they tye the same to
.a dog, and fuddcnly depart away. Whereupon
I the dog, too much endeavouring to follow after
Hum, draweth up the root, and, as if the dog
•where to perform the turn of his mailer, he forthwith dies; and afterwards the same root may be
■taken and handled without any danger to any
man And the same Jofephus teacheth, that the
same root is of fitch present force for expiations,
that also those who are vexed and tormented
•with unclean spirits, are immediately delivered,
if they carry tins root about them. NotwithI landing there is nothing hindereth, but that art
alio may imitate nature in the working of mira-
:les ; as we may read in Ariftotle , of the Greek
fire that would burn in water: of which the said
■tut ior, in his Angular treatise concerning this,
lath described very many compofitions. And
■cmcerning the fire which is extinguifhed with oil,
Mid kindled with cold water, when it is befprinded over therewith.

Pollux. It sometimes happened that the devils
0 |c,ot :e ditmfelves, fcmetimes in more {lender,
-n omeiimes in more gtofs habits, that thete-

y they may very much affright and moleft men
""I1 Aornble phantafies, and terrible lights;
Uh 8“°“s appearing in divers and feveial

2 1 6 A Difcourfc on the

sliapes and afpe&s. What, cannot we be sortified with any thing to force and compel them
to sly from us ?

Cajlor Origen , in his book again!! Celfus,
faith, that there is no way more certain, than
the naming of JESUS the true God. tot
he faith he hath oftentimes seen innumerable spirits so driven away, both from the souls and
bodies of men, St. Athanafius, in his book di
vciriis Quajlion , teflifieth, that the moft pieleni
remedy again!! the infultation of evil spirits, is
the beginning of the 67 Pfalm, God arise,
and let his enemies be scattered. Cyprian in his
book Quod idola dii non sint, comraandeth that
the devils should be conjured away by the true
God. Some men have declared, that fire, which
is the moft holy of all elements, and the creed
and also the inifrument whereon the fire was
carried, were very profitable for this purpose .
from whence, in their sacrifices about the fepulchres of the dead they diligently observed the
use of lights : or elfefrom thence that Pythagora
did determine, that God could in no wise b<
truly worshiped without lights burning. Sora<
others do bind swords for this intent and |>ui
pofe, taking the same out of the 1 1 Ode of Ho
jner , where he writeth, that Lhjfes, when h<

offered a sacrifice to his mother, had a !woi<

drawi

drawn prefcnt by him, wherewith he expelled
and drove away the spirits from the blood of his
acrifice. And in the slxth of Virgil, when the
Sybil led JEneas into hell, fhe faith thus.

Procul 0 procul ejle prof ant,

luq; invade viam, vagina q ; eripejerrum.

Hence , hence , all ye prof one ! do thou invade
the way , and Jr orrits consinement take thy blade,

Philojlratus writeth, that he compelled Apollo -
"mt, a spirit, obvious to him and his companions, to slight, with contumilies and direful imprecations ; that the vifion making a noise, and
*ith great horror vanifhed away from them.
Jtry many do much commend a persume of Catmint, Piony, mint, Palma Christi. and Parf-
-yf to be used in this cafe. Many do keep pre2nt with them red coral, mugwort, hypericon,
ae, or vervm, for this purpose. Some do ufc
or tins businefs the tinkling of keys, founding

(if confecrated bells or the terrible rattling of
rmour.

Pollux I have sometimes heard from our El-
~rs’ that they made them Sigils inferibed with
-magones; by virtue whereof, the spirits might

expelled and driven away. What fa veil
ou to these ? 7

Avcrrois

s i S A Difcomfe on the

Caftor. Averrois writeth againfl Algazelus , affirmeth such things to be almofl nothing worth
unless to them that have confederated with the
Ipirits. If therefore Averrois faith the truth,
how then can the devils kingdom sland, divided
againfl itself ?

Pollux. But we read that Solomon , a smgular
man with God, did make such Sigils.

Cafior. We do read truly that Solomon did
make them; but it was at such time when he
worshiped Idols, and not when he was in the
slate of salvation. Tertullan offered a more certain antidote than all the former, and exhoiteth

us, as Job, the mofl slrong champion of God, to
fight againfl all the aUaults of temptation; he admonifheth us to be clothed with the hlken garment of honefly, and the purple robe of modefly
and fhame-facednels, and the cloak of patience,
and hepersuadeth us to meditate upon all those
things which the devil doth devise and invent, to
overthrow our integrity ; that his falling may be
proved the glory of our constancy, and that vve
be willing conflantly to war againfl all machinations, which are permitted by God tor this end.
and the Prophet Jeremiah teacheth the same, in
these words : The Lord of hofls is the approver

of the juft , ...

D. Maximus , in his book de chantatc, commanded

Nature oj Spirits . 2 i 9

mandeth us to bind and kill the devils. He faith
we do then bind them, when by diligent observation of the Commandments of God, we do
diminifh and quafh those afFe&ions that do boil
up in us: and we are said to kill them, when
we so truly mortify our lull, that we cut him of
from all occalions of accusing; saying with die
Prophet, Depart, O homicide, the Lord the
strong warrior is with me: thou shalt fall, and
shalt be vanquifhed from me for ever. Olympi -
•adorns, 10 chap, faith that all fenfual appetites
are to be fhut out and excluded, so that the devil may not be admitted, neither by the allurements of the eyes, nor by itching ears, nor by
the petulency and frowardnefs of an hurtful
tongue: for this he accounteth to be the moft
abfolute seal againft the power of the devils.
-Some do admonifh us, in our going forth to war
.again fl the devil, to ule two sorts of weapons :
the one is pure prayer, which my raise up our
.affections unto heaven; and true and peifed
-knowledge, which may communicate and fill
iour undei Handings with wholesome do61 lines,
-and may fugged unto us what we are to pray [or,
ithat we may pray ardently, according to St.
jams, and not doubtingly. In the Prophecy of
yamh, and the Epiflles of St. Paul , we may sind
■the same things; IJai.5q.Eph 6. and 1 The II e,

K2 ' wh ch

220 A Difcourje on the

which may be as a remedy againfl vain Ghofts
that they may be expelled.

Pollux. For a remedy againfl Ghofts? doft
thou conceive that a Ghoft is diverfe and different from a spirit ?

Caflor. f know net truly what I may think
hereof: for slowing in so spacious a fea of many
opinions, I am so led in doubt, that I cannot eafily attain to a certain port ofjudgment: for there
are some which do fuppofe that these Ghofts are
devils, by reason of the great fear and tenor
wherewith they ragingly molefl men by night
in their houses; and sometimes for their innate
nature to do hurt. There are others that do
believe these spirits are deceitful fantafies, deceiving those that are of evil belief : who by
their fallacious vifions and imaginations do deceive and frighten the inhabitants in their houses
and do deny that they are spirits indeed, bccause
the spirits have a body without hands or seet ;
wherefore they can hurt no man, nor make any
tumult: being ignorant that the Angel (who
also hath a body without hands and seet) did
carry Habakkuk with his whole dinner, by the
hair of his head, into Babylon , and afterwards
brought him back again, and fet him in his own
place; neither considering that the spirit of the
Lord, also without a body, snatch'd up Philip , and

carried

carried him to Aeolus-, that I may forbear to speak

did forrTf * 5 3 “kT incorP°rcal which

bl tt f qU'et r e1h0"re °f my godfather, that
by the (pace of almoft thirty years he caused

,‘° be uninhabitable, unless it were when a

thenfoF* bu,m,n? thereini neither did that
en fufScemly quiet the same ; for going out of

‘C‘10j‘fe’ theV d'd /o molefl them with (tones

out oM ,VC|‘n ' 1C 'lreet5- that ‘hey would call

thev ul K ‘Jni tthC htam Pi'ie-trees, which

harnne . I0l n°rCr ConcerninS ‘he Ghofl that
■haunted the house of Anthcnodorus the Philofo-

’ andLthe tumultuous spirit of C. Caligula,

diere may be more spoken : but thou haft under-

• tood the relation of them already in the foregog ifcouise. from all which, we may eafily

■convince the opinions of those, who deny that

e pints can walk., or make any motion : but

o how much truth we may hold the aflertions
ot them, wnci do foppofe that these tumultuous
iPuusaiene,, her devils nor phamaf.ns, but the
■ uls of the dead, now hearken unto.

lion *’ ArC thCre they Wh° 3rC °f that °Pt'

There are they who are of both onions . for they do declare that these are the souls
them who have departed from their bodies lacn and clogged in their Cns ; which are there-

^ 3 fore

2o2 A Difcourfe on the

fore heard to be more or lefs turbulent in houses,
according as they have any fenfible ardent lpark
of that sin more or lefs; so that except in the
mean time they are expelled and driven away
from thence, or expiated by alms and intercelit-

ons, they are compelled to a certain bound or
liberty, wandering thereabouts in expectation o

the la st judgment.

Follux. Wherefore?

Cater. Bccause I believe that the souls of them
which sleep in Chrill, do live with Christ, and
\lo not wander about the earth; and the souls of
i hem who are oppreffed and burthened with the
'grievous weight of then Sins, smee they are the
members of Satan, are bound with Satan in the
chains ofdarkness, expeflmg judgment in he 1.
' Pollux. But Finnianus, a Writer of no mea
"judgment, thinketh the contrary, in his Book
which lie hath written dc devino pretmo.

Caftvr. How is that ?

' Pollux. Thcfe ate his words; Let not any
man conceive that the souls o t e c“

iud'cd immediately alter death: for they are al
detained in one common cuflody unit the t.m
shall come, wherein the Almighty Ju ge '3

make examination and inquifiuon of their d

Then they who (hall be found righteous al
receive the reward of immortality, ^ j

Mature of Spirits . 2 <2 3

whose sms and wicked nefs {hall then be detecled, (hall not rise again, but (hall be inclofed
witli the wicked in darkness, and desined to
eternal punifhments.

Caflor St. Angujhne fubfcribeth to Laftantius
in his Enchiridion, saying, that the time which is
interpohd between the death of mankind and
the la(l iefurre£hon, cotameth the souls in secret
hidden receptacles, where every soul receiveth
condign red ormisery, for the good or evil
which he end in the body while he lived.

Pollux. Neither doth St. Ambrofe difagrec
fiom this: in his second book of Cain and Abel,
he faith, that the soul is loofed from the body,
and after the end of this life, is suspended to the
ambiguous time of the lad judgment.

Cajloi. So also some have declared, that the
soul of lrajanus Catfar did wander about : but

the soul of St. George was freed from such
fuffrage.

Pvt/iix riiou had even now spoke, and that
tiuly, that spacious is the fea of various opinions concerning these spirits; for so indeed it isbut what port thou touched at, 1 desire thee it
may not seem troublesome to thee to tell mefor l am not as yet fadsfied of the certainty
hereof by our difeourfe. 7

Cajlor. That which thou defiteft, I conceive

^ 4 to

224 A Difcourfc on the

to be this : I hold that these tumultuous spirits
are meer Images of Satan, which are not to be
feared, neither is their any credit to be given to
_ their anfwers: and are in no wise the souls of the
dead, which either live with Chriit, if they have
d<me well; or elfe aie bound in chains with Satan if they have done evil.

Pollux , It remaineth that we fift out this,
Cajlor : for it happeneth now sometimes, that my
Father appeareth to me in my deep; perhaps
that may seem also unto thee to be a Ipirit.

Cajlor . It may seem fo: but I will not in any
thing contradid thee beyond reason: ofmyself
I will add nothing; but at leaflwise 1 will.anniliate thy opinion with the alTertions if St.
Augnjline

Pollux. What alTertions are those ?

Caflor. In his i 1 book, which he intitleth De
morluorum cur a. he offereth them as a means,
saying. Human infirmity doth so believe of liirnfelf, that when he seeth any one that is dead,
in his sleep, he fuppofeth that he seeth the soul
of that dead perlon ; but when he dreameth of
any one that is alive, he then is out of douot,
that neither his soul nor his body, but the firnilitude of the man appeared unto him : as if they
could be ignorant, that the souls of dead men
do not appear unto them in dreams, but only

the

Nature oj Spirits . 225

the similitudes of the persons deceafecl. And he
proveth both these to be done, by two examples
which were as Mediolanus\ whereof thefirfl he
sheweth to have been the image of a certain father that was dead, who appeared to his son,
admonifhing him that he should not pay again a
debt to an unjufl creditor, which the father had
paid him befote: for he faith the cafe was thus :
the lather had paid a debt to a certain creditor,
which after the death of the father, the creditor
endeavoured by force to recover the same again
of his son, who was ignorant of the payment
theieof : to whom the image of his father appeared when he was sleeping, and shewed him
where the writing was hid. Whereupon, the
son awaking from his deep, fought for the paper
Jin the place he was dire&ed, and found it, and
‘thereby overthrew the malice of his deceitful
.ci editor. 1 he second example is, whereby the
same St. Angujline sheweth that the living do appear to the living, in their deep : for he faith,
diat Eurologius the Rhetorician, proleding the
Rhetoric of Cicero at Carthage , he found a difficult and obfeure place that was not declared
unto him; so that waking and deeping he vex-
'd himself by reason of his ignorance; but. in a
tertain night, the image of Aurelius Augvjline appeared to him, and taught him in what manner

k 5 tire

I - *

’226 A Difcmtrfe on the

the dark and difficult place was to be underHood.

Pollux. Augufline doth therefore conclude
‘ without doubt, that they are not souls.

Cnjloi. He doth so conclude: and the greatei
to slrcngthen such his judgment, he addeth, that
if the souls of the dead have any interefl 01
council in the affairs of the living, he undoubtedly knew, that his own pious mother did not desert him not for one night, but when fhe wa;
living, followed him both by fea and land : nei-
; ther did he at any time fuftain any anguifh oi
heart but comsorted his forrows. And that this

may not seem too hard a speech. the prefidcn
of Christ teacheth, that they do not err who af
firm that the good Angels, by the appointment
of God. and divine difpenlation, do sometimej
come to, and vifit men, both living and sleeping
and sometimes to the place where souls endurd
punifhment: notwithffanding, it is not unto all
but only unto those who have so lived, that Got
shall judge them worthy of his mercy : or unit
those upon whom, without any relpetft untc
their defens, God will be pleased to glorify hi
unspeakable mercy ; that by the ptayers of th
living they may obtain pardon ol their sins, an<
deliverance from the prison of torments.

■■ • \ } aye sometimes read, that the fam

St
St Augu/line did write, that it is better for a mail
to doubt of secret things, than to contend about
things uncei tain.

Cajlor. That is certainly true ; neither doth he
declare himfeif to be an offence to those who do
leave all these things to the unfearchable judgments of God, and labour not to sind out the
secrets thereof.

Pollux Because I have eafily underflood thy
anfvver hitherto, 1 will not defifl till thou hafl
fully resolved me concerning this fubjetfl. I desire therefore to know whether all miracles which
the devils perform, are done really, or imaginary phantafies.

Cajlor. [ hat they perform many things realy,
and many things only seemingly, we have already manifefled out of the writings of St. An -
gujiine for that great prelate of the Christian
Church, vvriteth, in the 11 chapter of his book
de Trim talc, that it is a very eafy thing for the
wicked Spirits, through the airy substance of
their bodies, to perform many things which seem
wonderful (to the souls that are oppreffed with
earthly bodies) to be done. He also faith, that
eaithly bodies may be so qualified with art and
exercise, that in public Theatres they may perform fitch wonderful things, that those who never have seen them will not believe them, but

& 6 that

22 8 A Difcourfe on the

that they are done by the afftftance of the devil
and his ministers, to make their bodies of such
an airy element, that the fiefh wondeis at. Or
elfe which is much, he faith also, that they do
contrive with occult infpirations, forms, and
fantafies of images, to delude human fenfe:
wherewith, waking or sleeping, they may be
deceived. Thus far Augujline , But, if thou wilt,
I will produce also another witness without exception, Pollux.

Pollux . I would have thee tell me who that

is.

Ca/lor. Abbas Tritemius , in his third question
to St. Maximus Emilianus , which is spoken of
before, faith thus: The devils, amongft unfaithful people, do seem to raise up the dead to
life, and to shew miracles to curious men, that
that they might as it were swallow them up
with error inhead of miracles; and are altogether
pertinacious and obftinate: but they cannot
truly and really raise up the dead, but do varioufly deceive the fenfes of men, shewing them
feigned rcfemblances of the dead. For it is certinly manifefl, that the devils can do all things
but only in a falfe similitude of holy miracles in

truth.

Pollux. Some say that the devils are obedient

to wicked men, because of the similitude of their
malice How seemeth that to thee ?

Cajlor* It seemeth to me, that they are obedient to evil men, but not to all men.

Pollux But to whom ?

Caflor. I'o those certainly with whom they
have contracted and made compacts and covenants ; as th< fe women which they call Pythoni/ts
are accounted, who have vowed themselves by
promise unto him.

Pollux. But although they are compelled to
be so serviceable unto them, yet is this service
true or feigned?

Cajlor . It is feigned, certainly: for they are
fubfervient unto men of their own accord, and
genuine work, that they may deceive them,
and allure them to themselves. Although we do
not deny that their fcrvice is sometimes true, but
only towards those men, whose faith in the
Lord Jesus Christ, by the merit of his holinefs.
hath caufcd them to be acceptable, and friends
unto him. And that Laclantius also teflifies,
in these words, in his second book De origine Er~
rorb, and it) chap. That the devils do fear the
juft that is, those that worship God, in whose
name they are conjured to depart out of bodies,
and with whose words they are beaten with
feourges, and they do not only confess that they

arc

230 A Difcourfe on the

are devils, but do declare their names: neither
can they lye unto the juft. And the same Lactantius in his fourth' book Dc vera Safnentia,
chapter 27. faith, It is necessary that they who
are ol the true Christian Religion,' should know*
the courfe and order of the devils, and understand their fubtilty, and reftrain their force and
conquer and fubdue them with Spiritual weapons, and force them to obey him.

Pollux. 1 am now byNthee fufficiently informed of all things which I have hitherto deft red to
'know; wherefore' -I shall not anv further trouble
thee with my questions, or rather riddles, but
leave thee to thy own occaftoris.

Cajlor . Neither have I counted myself idle in
anfwering thee; but let the life thereof yield us
’ each to other un equal recotnpence. Farewell

1 therefore. ‘ (

Pollux . And thee alsol

• \

Gerard

Astronomical Geomancy

GERARD CREMONENSIS:

0 F

ASTRONOMICAL

GEOMANCY.

BEcause Aflronomy is so tranfcendent and
fubtil an art in itfclf, that therein a man
ought to have refpeef unto so many things before
he can attain to true judgment thereby, bccause
the eye of the underflanding will not pierce unto
the half thereof, and few Do&ors of our latter
time have been found so experienced therein,
that they know fufRciently how to judge thereby;
therefore I have cotnpofed this work, which l
will have to be named A/lronomical Gcvmancy ;
wherein, I will fufiiciently teach how to judge
with lefs labour and study. f or in this present
Iciencc it is not yequifue to behold neither the
Afcendant, nor tl\e hour iu a Table, as it is in
A Urology-.

It is expedient therefore to make four unequal
lines, by the points cafually letdown; ami to

join

join together those points ; and out of the points
which are not joined together, which do remain
in the heads of the lines, (as it is done in Geomancy) extra# orie figure; and the sign of the
Zodiac that anfwereth to the figure, put for the
Afcendant, for the words fake. If Acquijitio arise
from the heads of those four lines, let Aries be
placed in the Afcendant; if Latitia , or the lefler
Fortune put Taurus in the Afcendant; if Puer
or Rubeus , place Gemini ; if Albus, Cancer ; if
Via, Leo ; if Conjunflio or the Dragons head , Virgo; if Puella , Libra; if Amiflio or 7 ri/litia, Scorpio; if the Dragons latl. Sagittal y ; if Populus ,
Capricorn ; if For tuna major , Aquary ; if Career ,
then put Pijccs for the Afcendant. Afterwards
in the second house, let that sign be placed which
immediately fucceeds the other. In the third
house, the third sign, and so place the rest in
order until you come unto the end of the signs ;
and make one fquare figure divided into twelve
equal parts, and therein place the signs in order,
as it is in Aflrology, and as you may sind them
in this figure; neither are we here to regard the
witnesses, or judge, or any other thing which
belongs to Geomancy ; but only the sixteen fb
gurcs, that by them we may have twelve signs.
to which they agree; and observe the manner
of the figure as it is here placed.

Aftei wards it is requifite to make four lines by
xourfe for every Planet, by points cafually pricked down; and likewise for the Dragons head , as
you have done for the Afcendant, and divide
ihofe points by twelve, and that which remainsth above twelve, or the twelfth itself, if a greater
number doth not remain, retain, and the Planet
for which the projetfion was made, place in
diat house of which the fuperabounding number

lliall

{hall be; that is, if there remain twelve, let the
Planet be placed in the twelfth house; if ten,
in the tenth house; if one, in the firfl house; if
two, in the second house; and so of the reft.
And you ought always to begin from the Sun,
and afterwards from the Moon, then from Venus
and Mercury , and from Saturn , Jupiter and Mars,
and the Dragons head and Dragons tail; but you
mufl always take heed, that you do not make a
queflion in a rainy, cloudy, or a very windy
season, or when thou art angry, or thy mind
bufied with many affairs ; nor for tempters or
deriders, neither that you may Tenew and reiterate the same queflion again under the same
figure or form ; for that is error

Ouejlions of the Firjl House.

IF you are dehrous to know concerning the
life of any man whether it be long or short,
behold the Lord of the Afcendant, who if he be
in (hong Angles, it signifies long life; in {decedents, a middle age; and in cadent hoults, a
short life; and if he be in slrong Angles, he signihes greater years ; if in fuccedents, meaner
years ; if in cadents, Lifer years. The leiler
years of Saturn are thirty ihe meaner are sorty
four years, and the greater fifty eight. f he leffer years of Jupiter are twelve, the meaner years

sorty,

oj Agronomical Geomancy . 235

. *

sorty, and the greater accordingly are sorty seven, The letter years of Mars are fifteen, his
mean years sorty, and the greater years sorty seven. The letter years of the Sun are nineteen,
his mean years sorty five, and his greater years
eighty two. The letter years of Venus are eight,
her mean years sorty five, and her greater years
eighty two. Mercury's letter years are twenty,
his mean years sorty nine, and his greater years
eighty. The letter years of the Moon are fifteen,
her mean years thirty nine, and her greater years
a hundred and seven. And also look if Mars or
Saturn shall be in the fiitt house, and the Lord
of the eighth with them, and if the Sun shall be
in the eighth, the querent shall not live: likewise if the Lord of the aseendant shall happen to
be void of courfe, and Mars be in the eighth, the
querent shall not live; but if the Sun and the
Moon shall be in conjun&ion in the seventh house,
and Venus in the second, he shall live well.

The accidents of the nativity are likewise to
be considered. If you sind Saturn or Mercury in
the fit st, he is foolifh and talkative ; if it be Mars
and Mercury , he will not be fervile, but a wrangler and feoffer; if the Sun and Mercury , he will
be a speaker of truth ; and if the Sun be in Aries,
he will apply himself to learn whatsoever he shall
hear; if Venus be in the seventh, he will be luxurious

*3 6 Gerard Cretnonenfi j,

rious ; and if Saturn , Mercury , and JPStuh be in
their fall, he will be a Sodomite ; if the Sun and
1Venu[ be in tenth, and the Moon in the firstj
he will be very liberal; if Venus, Mercury, and the
Dragons head be in the firfl, he will be covetous;
if the Moon and Mars be in the firfl, he will be
fubjeft to great bondage; and if Mars be Lord
of the nativity, he will be rich and an evil
speaker, and litigious; and if the Sun be in the
firfl, he will be envious, having a fair body, not
very lean, nor very fat ; and if Venus be in the
firfl, he will be white and fair; if Mercury be in
the firfl, he will not be slaple, but always in
motion ; but if the Moon be found there, it denotes him to have a graceful face, bread, and
arms ; if Saturn be there, the man will be black
and filthy ; if Jupiter , he will have a round
face, a fair forehead, a ruddy complexion mixt
with a little white. If you would know his office or art ; if the Moon be in the seventh with
Saturn , or in the fourth ; or in the tenth ; or in
the firfl, it is not good for him to build any
house in a city, nor to build a ship, neither is it
good for him to be a tiller of land, or to drefs
vines, or plant trees ; but to be employed about
some office belonging to the water, or concerning marriages, or to be a Poll or Meffenger ;
neither let him apply himself much to his Mailer,

because

of Agronomical Geomancy.

oecatise he (hall gain no repute from him; if the
'Moon be in the fifth or third, it will be good to
aim ; in the second, eighth, sixth, and twelfth*
leither good nor evil.

Jupiter signifies Bifhops, Prelates, Nobles,
Potentates, Judges, Wise men, Merchants, and
Jferers.

Mars signifies Warriors, Incendiaries, Homines, Phyficians, Barbers, Hangmen, Goldfmiths

"ooks, furnaces and all fireworks. And if Mars
oe in the slrong signs, he will be poor and die
n captivity, unless he put himself in arms with
ome foldier or vaflal.

The Sun signifies Emperors, Kings, Princes,
Cobles, Lords, and Judges.

^ Venus signifies Queens and Ladies, Marriages,
-communications, fuendship, Apothecaries,
;aylors, and such as make ornaments for Plays,
sellers of Cloth, Jeflers, Vintners, Players at
lice, Whores and Robbers.

Mercury signifies Clerks, Philosophers, Aflroogers, Geometritians, Arithmeticians, Latin
vnters, and Painteis, and all fubtil Artills, as
veil men as women, and their Arts.

Concerning the intentions of the querent,
ook unto the sign aseending. and his Lord ;
md where you sind the Lord of the aseendant’

• e comes to inquire about something pertaining

to that house*, and if the Sun be Lord of the aseendant, his queflion is concerning fear which
he is in of some man ; if Venus , he enquireth of
arts, that he may know some proper arts, or he
enquireth concerning things belonging to women. If Mercury be Lord of the aseendant, he
seeketh after something that is loft, or enquireth
concerning some infirmity. If the Moon, he seeketh also for something loft, or enquireth about
sickness, or some disease in his eyes. If Saturn
be Lord of the aseendant, he enquireth about
some sickness, or concerning a Prince ; and
keepeth silence, but hath some grief or anguifh
in his heart. If Jupiter be Lord of the aseendant, his queflion is concerning some infirmity,
or reflitution, or for some office which he desireth to have. If Mars , he enquireth for some
fear, or of an enemy, death, sickness, liches

or fubflance.

Qjxefions of the Second House .

IF you would be informed concerning the
fubflance of any man, whether he shall b<
rich or not, behold the Lord of the second
which if he shall be with a good Planet, and t
good Planet likevvise in the second, he fh til b<
rich • but if the Lord of the second be joined witl
evil Planets, and an evil Planet lliali be in th
second, he shall be poor. 1

of Agronomical Glomancy. 239

If you would know whether you shall have
igain a thing lent, or not, look if there be an
:vil Planet in the second, and difagreeing with
nis Lord , then he that detaineth the thing lent,
will not willingly render back the same : But if
here be a good Planet in the lecond, and agreeing with his Lord, it shall be eafily recovered;
md if the Lord of the second be exalted and be
evil, or if an evil Planet be with him in the fe~
ond, or if the Lord of the lecond be exalted, he
which keepeth the thing depofited, will not willingly restore the same, but he shall do it whe-
!her he. will or not. And if an evil Planet be
in the second, it’s to be recovered but if Maury be in the second so that he be his Lord,
md bringeth contrarity, then it shall be recovered ; and if a good Planet be in the second
nouse, he figmfies recovery, although he be the
^ord thereof.

Mark therefore the concord and difeord of the
danets: the Moon and Jupiter are friends, the
Moon and Mars enemies ; Mercury and the Sun
re friends, Mercury and Vauu enemies ; Verius
md Jupiter a Ye friends, Jupiter and the Moon
re enemies.

The Planets are said to be friends, when they
gree in one nature and quality, as Mars and the
because both their natures is hot and dry ;

Venus

240 - Gtrard Cremonmfu ,

Venus and the Moon do agree in cold and moifture ; or when Planets do agree in fubflance andi
nature, as Jupiter and Venus are friends: orl
when the house of one is the exaltation of another, or on the contrary.

Quejlions oj the Third House .

IF you desire to know, how many brethren?

. a man hath, see the Lord of the third, andf
it is to be held, that to so many Planets as he is:
joined, so many brethren the querent hath; andi
the mafculine Planets signify brethren, and thej:
female Planets fillers ; and note, that Saturn and
Mars, the Sun , Jupiter , and the Dragons Head ,
are mafculine ; but the Moon, Venus , and the!
Dragons tail are feminine: but Mercury is promifcuous, sometimes mafculine and sometimes feminine ; he is mafculine when joined to mafculine!
Planets, or when he is in a mafculine quarter!
of the Zodiac', and he is feminine, when he is
joined to feminine Planets, or when he is in af
feminine quarter of the

Quejlions of the Fourth House •

IF thou wouldfl know whether it be good for
thee to slay in any land, city, village, territory, or house, or not, behold the Lord of the!
ascendant of the fourth, and of the seventh; and

of Aftronomical Geomancy. 241

if the Lord of the fourth be in the seventh, and
be good, and the Lords of the firfl and tenth
house be good, and with good Planets, then it
is good for thee to continue in that place wherein thou art. And if the Lord of the seventh be
zj od Planet, and the Lord of the fourth
with an evil Planet, then it is not good for thee
to abide there, because if thou dofl continue
there, thou shalt suffer many Ioffes, and have
evil reports raifed on thee in that Country.

But if thou woulclfl know when any one that
isabsent will return, behold the Lord of the Afcendant ; and if you sind him in any one of the
four Angles, he will return in that year; and if
he be not in an Angle, then see how far he is
•diflan t from the firfl Angle; for so long he will
Iflay, and so many years as there be houles.

If you would be informed of the dearth or
plenty of things, behold the slrong houfcs, the
■Succedents and the Cadents ; for the sliong
housessignify dearth and fcarcity, the Succedents
a moderate season, neither too dear, nor too
-heap, the Cadents signify plenty and profitaalenefs of things. Consider also the Planets,
tnd their places, which if they be in slrong
‘Ouses, the things which are signified by those
planets will be rare: and note, that Saturn doth
tgnify fields, vines, and infirumems to w oi k in

^ fields ;

1 45 Gerard Crcmonenfu>

fields; and leather, and of fruits, corn, acorns,
oak apples, and pomgranates. Jupiter hath oil,
honey, filk-worms, cloth, wine, and grafs, and
things that are odoriserous. Mars signifies wine,
and slefh, and especially hogs, wars, and armour,
and inch things as belong thereunto, and red
garments. I lie Su?i hath signification of wheat,
and wine, purple colours, and cloth, and all
things that are aflimulated unto gold, horfes and
birds, such as hawks and falcons. Venus doth
signify fatnefs and grapes, figs and dates, fifh and
pafiimes. Mercury hath barley, millet, grain,
money and quickfilver. The Moon signihes oats,
milk, cheefe, fire and fait, cows, rams, hens,
and filver, and accordingly plenty and fcaicity

of them.

(hiejlions of the Fifth House.

IF you would know whether a woman be
with child, or whether the will have any
children, or not, look if the Lord of the Afcendant be in the seventh, or the Lord of the him
in the full, or the Lord of the first in the filth,
or if the Lord of the fifth be in the seventh, or
if the Lord of the seventh be in the fifth, or the
Moon with them; or if good Planets be in the
fiifl, or the fifth, or with the Lord of the filth,

or in Angles, fhe is with child, or may

have

of AJlronomical Gcomancy. 243

have children ; but if you sind none of them, but
evil Planets in the same places, fhe neither is
with child, neither will fhe have any children :
and if there be both good and evil Planets in the
laid places, then happily fhe may have children,
but they will not live ; but if Cancer , Scorpio or
Pifces shall be in the first or fifth house, fhe may
have children; but if Leo or Virgo be there, fhe
is not with child, neither shall (lie ever have any
children; or if the Lord of the fifth shall be in
them houses.

And if you would know, within how many
years fhe shall have children, look where you
iind the Lord of the fifth ; for in that year fhe
Chall have iffue; if he be in the first, in the first
year; if in the second, in the second year; and
so you may number unto the twelfth house.
And if mean signs be in the Afcendant, fhe that
s with child hath twins in her womb, which
will live, if a good Planet be in the first ; and if
an evil Planet, they will die; and if there be one
good and another evil, one shall live, and ano-
-hcr die; and if a mean sign shall be ascending,
and Mars in that sign, the mother {hall die, and
not the child ; if Saturn , both the mother and
child shall die; and if the Dragons lail be there,
Vs pofhble they will both die; but the infant
diall not efcape ; and if the Dragons Tail be in

^ 2 the

the first, and the tenth house fallen : the mother
shall die ; likewise Mars and the Moon , or Mars
and Saturn be in the firll, seventh, or tenth,
the mother shall die.

Whether the party with child shall mifcarry,
or net. Conside r if a moveable sign be amending, because if it be so, fhe will mifcarry.

If you would know whether a woman (hall
bring forth a man-child, ora woman-child; behold the Afcendant and his Lord, which if he
be mafculine, and in a mafeuline sign, or in a
mafculine quarter of the figure, it is a male-child;
but if the Lord of the Afcendant be feminine,
and in a feminine sign, or in a feminine quarter of the Circle, it will be a woman-child ;
and so you shall consider also of the Moon.
Consider also if more of the Planets be in mafculine signs, then it will be a male-child and if
many Planets be in feminine signs, then it is a
female child.

And if you would know whether the child
be legitimate or adulterate ; see if Saturn , Mars
or the Dragons tail be in the fifth, or with the
Lord of the fifth; because if it be so, it is adulterate ; but if a good Planet shall be there, it is
legitimate: and if the Lord of the fir st,- be in the
fifth, or with his Lord, it is legitimate ; and fo
likewise if the Lord of the fifth be found in the
fiitt, or with the Lord of the first. If

of Agronomical Gtomancy. 545

If you delire to know whether rumours be
true or falfe, see if you sind Saturn , Mars, or the
Dragons tail , in the Afcendant ; because if they
be so, then the rumours are falfe ; but if you
sind the Sun, Jupiter , or the Dragons head there,
then they are true ; and if there be mafculine
Planets in mafculine signs, and feminine Planets
in feminine signs, then they are true; and if both
good and evu f’la nets be there, then they are
partly tiue and partly falfe: and if there be a
good sign with the Planet, it teflifies the truth ;
and if the Planet fall with an evil sign, then it is
falfe: likewise if Mercury be in the firfl, the
news is falle: but if the Moon be in the firfl in a
feminine sign, or joined with the the Lord of the
ascendant in a feminine sign, then the rumours
are true; also if good Planets be in the firfl, fifth,
or ninth, and feminine signs, they are true; but
if otherwise, they are not.

?f you would know whether any one that is
abfem will return, and when ; see the Lord of
the ascendant and the firfl, which if you sind
them together, for certain he will come, and is
now beginning his Journey. Likewise if the
Lord of the fifth be in the firfl, or with the Lord
of the hi st, and if he be in his fall, the messenger
is Tick in his way ; but if the Lord of the fifthbe
exalted, then he cometh joyfully. And if he be

246 Gerard Crcmoncnfis ,

in a cadent sign, he shall be grievoufly afflicted
with sickness, or shall die.

If you would know if he bringeth that with
him for which he went, or not, behold the Lord
of the seventh ; which if he be good, he bringeth that which he fought for ; and if he in his
fall, or an evil Planet be there, he bringeth nothing with him.

Ouejlions of the Sixth House .

WHether the fick (hall recover his health,
or die. If the queflion be concerning
his sickness, see if Saturn or Mars , or the Diagons
tail be in the first, and whether his Lord be joined with an evil Planet, then he (hall die soon.
And if the Lord of the first be good, and evil
Planets be in the first with his Lord, or likewise
in 1 he first or the eighth, for certain he will die:
but if the Lord of the first be in the eighth, or
with the Lord of the eighth ; or the Lord of the
eighth in the first, or with the Lord of the firfl,
tli ere is doubt of his death, And if evil 1 lanets
do possess the Angles, evil and deftru&ion is
threatened to the fick. But if good Planets (hall
be in the first, sixth and eighth, and likewise in
the Angles, and the Lord of the In st be from
the eighth and his Lord, then the fick peison
shall live and recover his health.

of Agronomical Geomancy , 1247

If you desire to know whether he will be
cured by medicines, give the firit house to the
Phyfician, the tenth to the Tick, the seventh to
his diseases, and the fourth to the medicines. It
evil Planets be in the first, the Phyfician (hall
profit him nothing ; but they teflify that this will
be worfe for the diseased: but the sortunes do
signify that he shall be profitable to him. And
if evil Planets do occupy the tenth house the fick.
person is the cause, for they teflify, that he himfell is the cause of his own disease: but the Fortunes being there, signify the contrary. But if
evil Planets be in the tenth house, they change
the condition of the fick out of one disease into
another; but the Fortunes being there, do deliver him without the help of Phyficians or medicines. Also evil Planets being in the fourth,
do teflify, that the medicines do augment his
grief; and the Fortunes being there, do mitigate
and heal him.

II thou wouldft know if thou (halt go unto
the person and heal him; consider the place
then . foi if he (hall be with Saturn, Alars or the
I)rago?is tail , or with the Su?i, go not unto
him; but if 'Jupiter, Venus or the Dragons head
be in the first, or in the seventh, go, for it will
be good : and if there be the Moon with a good
Planet, go, and give him Phyfic ; but if (lie shall

L 4 be

be with an evil Planet and especially in the seventh house, then thou shalt not go ; because
thou Utah profit him nothing : and if there be
good Planets there, go and look diligently to
to him, where and in what member he fufFers ;
because Aries hath the head, Taurus the neck,
Cancer the bread and lungs, Leo the heart and
slomach, Virgo the belly and intellines, Lirbra
die reins and loins, Scorpio the secret members,
Sagittal y the thighs, Capricorn the knees, Aquary
the legs, and Pifces the seet.

Quejiions of the Seventh House .

FOR theft look unto the Lord of the seventh:
which if he be in the fil'd, then the the(t
shall be redored again ; but if the Lord of the
fird be in the seventh, it shall be a long time
fought after, and at length shall be found : but
if the Moon be in the fird, or with his Lord, it
shall be found ; if the Moon be in the fifth, or
with the Lord of the fird, or Rin the fird, it
may be found ; but if the Sun and the Moon be
in the fifth, and if the Lord of the eighth be with
the Lord of the fird be in the fird, it shall be
found ; but if the Lord of the second be in the
eighth, it shall not be found. And if Saturn , or
Mars, or the Dragons tail be in the second, it
shall not be found, nor be altogether lod. And

of Agronomical Geomancy, 249

if the Lord of the second he in the fuff, the thing
that is loft shall be found ; but it {hall not be
known from whence it came. If the Lord of
the firfl be in the second, it may be found after
much labour. And if the Lord of the second be
in his fall, it will never be found ; but if he be
exalted, it {hall be found very well : but the seventh house sheweth the thief.

But if you would know what it is that is
stolen, behold the lord of the second ; which if
he be Saturn , it is lead, iron, a kettle, a irivet,
a garment, or some black thing, or leather. If
he be Jupiter , then it is some white thing, as tin,
filver, or mixt with white and yellow veins. The
Sun signifies gold and precious pearls. Mars
signifies things belonging to the fire, Venus signifies things belonging to women, as gloves,
rings, and fair ornaments. The Moon, beads,
such as horfes, mules, Prc. penumes and wars.
Mercury signifies money, books, writings, pictures, or garments of divers colours.

If you would know how many thieves there
were, see the Lord of the sixth ; which if lie be
in the second, or with the Lord of the second,
there were many thieves ; and if they be in the
third, the brethren or kinfmen of the Ouerent
have committed the theft.

If you would know whether the thief do vet

remain

remain in the Town : if they be in fuccedenfc
liouses, he is not gone far of; but if they be in
cadent liouses, he is far remote.

If you desire to know towards wrhat country
the thief is sled, see in what sign the Lord of the
seventh is ; for if he be in Aries, he is in the middle of the Eafl part. If in Taurus , in the South
towards the Eafl. If in Gemini , in the Well towards the South. If in Cancer, full North. If
in Leo, in the Eafl towards the North. If in
Virgo, in the South towards the Weft. It in
Libra , full Weft. If in Scorpio , in the North
near the Weft. If in Sagittary, in the Eafl nigh
the North. If in Capricorn, full South. If in
Aquary, in the Weft towards the North. And it
in Pijces, in the North towards the Weft.

If you would know whether the thief hath
carried all the things stolen away with him, lee
the Lord of the seventh and the eighth; and if
the Lord of the seventh be in an Angle, he had
a desire to carry away the same with him, but
could not. If the Lord of the eighth be in d
mean house, or in a cadent house, and the Loid
of the second in a strong house, he hath carried
the theft wholly with him. And if the Lord of
the seventh and the eighth be both in cadent
houses, he neither carried it away, nor hath it.
Sec by the seventh who is his companion, and
what is his gain, ^

oj AJlronomlcal Gtomancy. 25 1

If you would know the decent or nobility of a
man or woman, look unto the Lord of the seventh; which if you sind him in Angles, and
the Lord of the firfl in fuccedents or cadents,
the woman is more noble than the man. But
ii the Lord of the ascendant be in an Angle, and
the Lord of the leventh in a fuccedent or cadent
iiouse, the man is more noble than the woman.
And after the same manner thou mayefl judge of
t wo companions, or of any other persons whatloevei. And if the Lord of the seventhbe in the

inn ih house, he will take a v\ile out of a foreign
country.

11 you desire to know whether an intended
marriage shall take effed, or not, look to the ascendant and his Lord, and the Moon , for the
Queient; and the seventh house, and his Lord,
for the woman. And if the Lord of the ascendant or the Moon be joined to the Lord of the
seventh, or be in the seventh, the marriage will
be effeded: or if the Lord of the seventh be ini
the fuft, or with the Lord of the firfl, it will
eahiy be brought to pafs; and the woman be
moie defirous thereof than the man.

If you would know whether thy wise or friend
hath any other lover or not, look if Mars be in
the seventh, so that he be not in his own house,
or tien fhe hath not any other lover. And if

^ 6 Satuni

Saturn be there, (he lovetli another ; but he lieth
not with her. And if the Dragons tail be in the
leventh, he lieth with her. And if Jupiter be
there, fhe hardly containeth herself chafte. II
Venus , fire is merry, and much given to play
and laughter, by reason whereof fhe may be
accounted a whore and is not so. If Mercuiy be
in the seventh, fhe had a lover, but now has none.
But if the Moon be in the seventh, fhe hath had
no lover as yet, but will have one, and will be
common. But if the Suit or the Dragons head
be there, fhe is chafle. And after the same manner may you judge in the * ninth * concerning
friends or lovers. •

If you would know which of them shall live
longefl, see the Lord of the first and of the seventh, which of them shall be in the slronger and
better place, or joined to the slrongefl Planets;
and that person who is moft free and remote
from the Lord of the eighth and his participation, to whom the Lord of his house anfvveretli,
shall live longefl.

If you deh re to make a fociety or alliance, and
would know wrhether it shall be brought to pals
or not, or what shall happen thereupon, see if
there be good Planets in the seventh and the
first: and if so, the fellowlhip will be made,

and good will come thereof ; and you may

judge

oj AJlronamical Geomancy. 253

judge it to continue so many years, months, or
days, as the Lord ol the seventh hath figaification of.

If you would know when such fociety shall be.
look what Planet is in the seventh: for if he be
good, it shall come to pafs that same year : or
wedlock, if the OueOion be thereof.

If you would know whether they will well
agree, lee the fir. st and his Lord, which is the
signifier of the Ouerent ; and the seventh house
and his Lord, which is the house of companions, wives, and concubines ; which if they be
concordant amongft themselves, there will be
peace and union between them, and they shall
profit ; but if the Planets be in difeord, there
will be stiise between them, and the fociety will
not profit.

If you would know which of them shall gain
mofl, see the first and his Lord, and the seventh
and his Lord, and which of them slandeth belt;
or if they be evil, which of them falleth: and he
that falleth shall lofe, and he that is exalted shall
gain. Or otherwise, and which is better, see
the second and his Lord, and the eighth and his
Lord; and in which house is the better Planet,
or his Lord that shall be found in the better
place, or joined with the better Planets shall be
the greater gain, lhe second house and his

Lord

254 Gerard Cremoncnfis ,

Lord signifies the gain of the Querent : and ihe
eighth house and his Lord signiF.es the gain of
his fellow, or his part: and it they be both good
they {hall both gain ; and if both evil, they (hall
both iofe; and if one be good and the other evil,
he whole sumficatoi is good, shall gain; and he
whole is evil dial! lole.

And if von would know if two fellows shall
love one another, look i( the Lords of the firil
and the lev emit be friends, and agieeing, then
they will love one another; but it they be enemies and difagree, then they will not.

If you defit e to know who shall overcome in
any cause, matter or controverfy, behold the
Lords of the firfl and the seventh, which if they
be rn Angles, neither of them shall overcome;
and see which of them is joined with an evil
Planet, because he shall overcome; and if the
Planet be evil from them both, the vi&or shall
kill the conquered ; if one of them be slrong, and
the other weak, and tiie Planet which is in the
slrong house do not fall, nor hath not an evil
Planet with him ; and if he which is weak be not
in his own house. nor in his exaltation, nor with
a good Planet, he whose Planet is in the slrong
house shall overcome; likewise he whose significator is in a mean house, shall have great (ear
and doubt in his heart, because sometimes he

of Agronomical Geomancy. 2^5

sliall hope to conquer, and otherwhiles fear to be
overcome. And note, that in a queflion concernmg war and Kingdom it is said there is more
power and efficacy, or sortitude in the exaltation
of a Planet, than in his liouse; but in all other
queflions the contrary.

If you would be informed concerning any one
being, that is gone to any fight, whether he (hall
return fafe, see the Lord of the ascendant ; if he
be good, that is, with good Planets, and a good
Planet in thefirst, he will return fafe, but if the
&U71 be with the Lord of the firfl, in any part of
the queflion, let him not go, because the Sun
burnetii him. And if the Lord of the leveuth be
with a good Planet, and the Lord of the fuff
with a good Planet likewise, he sliall have forne
impediment in the way; but he will not die.
And ifan evil Planet be with the Lord of the firfl,
and a good Planet in the firfl, if he goetli he sliall
suffer great damage, but not death; neverthtleis
he may be grievoully wounded. And if Saturn
be in the firfl, or wdth the Lord of the firfl, iet
him not go; because foine impediment will happen unto him by some man that he will meet.
And if there be an evil Planet with the Lord of
the firfl, or Saturn be in the firfl, or with the
•Lord of the firfl, he will be w ounded with wood
,or with a slone. If Man and the Dragons tail be

256 Gerard Cremoncnjis ,

in the first, or with the Lord of the hr fl ; or if
there be evil Planets in the first, ©r with the Lord
of the fit fl, he will suffer wounds or death. See
likewise if there be an evil Planet in the eighth,
because then death is to be feared. And if the
Sun be with the Lord of the seventh, or in the
eighth, it signifies that it is ill to go. The like
judgment is of the seventh and the tenth

And if a queflion be propofed concerning the
event of war, see the seventh and the first. and
their Lords; for the fhft house and his Lord signifies the querent ; and the seventh and his Lord
the adversary. So that if there be good Planets
in the first, and evil in the seventh; and if the
Lord of the first and seventh be evil, the querent shall overcome : but if there be an evil Planet with the Lord of thefiift, and an evil Planet
‘ in the full, and the Lord of the seventh good,
or in the seventh. the querent shall be overcome, or taken, or slain. And if the Lords of
them both be in the first, and there be good Planets from the part of the first house, unto the
end of the house, which is the middle of the
queflion; and if evil Planets do possess the othei
half of the queflion, that is to say, from the seventh unto the end of the twelfth house, the adversary iliall overcome. But if both the Lordt
be in the ascendant, and if they be good frotr

tin

oj AJlronomical Gcomancy . 257

the part of the first, and evil from the part of the
seventh, they shall both fuller great lofs ; but
the querent shall have the better in the end. But
if the Lord of the ascendant be in the seventh, or
in his quellion, it signifies sortitude of the adverfaiy: and if the Lord of the seventh be in the
hr(t, or in his quellion, it signifies sortitude of
the atftor. And if the Lord of the ascendant be
in the eighth, or with the Lord of the eighth ;
or the Lord of the eighth in the first, or with the
Lord ol the first, it signifies the death of the querent And if the Lord of the seventh be in the
second, or with his Lord: or the Lord of the second in the seventh, or with the Lord ol the seventh, it signifies the death ol the enemy.

If you would know whether war shall continue long or not, if mean or meanly* if the Lords
*of the first and the seventh do agree, the parties
iftiall be pacified after the war.

II thou wouldeft depart from the place wherean thou art, and remove thyself to some other
place; and if thou wouldft know whether it be
better for thee to stay or go : or concerning two
busineffes, if thou defiteft to know which ol them
is moft expedient for thee to undertake, consider
the Lords of the first and the second, for thole
places to which thou wouldeft go, the place
wherein thou art, and the gain which thou getteft

there ;

there; and the seventh and the eighth, and their
Lords, for the place to which thou wouldefl go,
and the gain which thou mayefl get there : and
those places chuse, whose Lords are the better,
or joined to the better Planets. Or otherwise :
behold the Lord of the aseendant, and the Moon;
which if they be feparated from evil Planets, and
joined to good and sortunate Planets, it is better
for thee to go from the place where thou art,
than to slay there, and do whatioever businefs
thou haft in thy mind. And it the Lord of the
aseendant and the Moon be feparated from the
Fortunes, and joined to evil Planets, then it is not
good for thee to remove thyself, nor to do thy
businefs. Or thus: See the Moon ; and if the Planet from which fire is feparated be better than that
to which (lie is joined, do not remove: and if the
Planet which (lie is joined to, be better than that
from which (lie is leparated, then go.

Chief ions of the Eighth House .

Concerning any man or woman, if you would
know what kind of death they shall die, see
if Leo , Scorpio , or tR.t Mars, be in the eighth,
the party shall die by a bead, And if Saturn be
in the eighth, or with the Lord of the eighth in
Scorpio , Cancer, or Pi/ces, he shall die in water.

And if an evil Planet be in the eighth, or with the

Lord

of Agronomical Ceomancy. 2 59

Lord of the eighth; or if Mars or the Dragons tail
be there, he lhall die by fire, iron, or of a fever.
And if there be a good Planet in the eighth, or
with the Lord of the eighth, he (hall die a good
death.

Quejlions of the Ninth House.

Concerning long journeys, see if the Lord of
the eighth have good Planets with him: and
if Saturn be in the ninth, and exalted in the tenth
so that he be not in his own house, do not go :
for thou (halt meet with many obflacles and war.
And if an evil Planet be in the ninth, or with the
Lord of the ninth, and the Lord of the ninth in
his fall, he shall suffer great damage in the way:
for if he goeth by water, he shall suffer shipwreck;
and if by land, he shall have missortunes, be taken, or die If Saturn be in the ninth, or with
his Lord, go fecurely. Arid if a good Planet be
in the ninth, or with the Lord of the ninth, the
way is good and fecurc. And if Mars be in the
ninth, thou mayefi not go: for thou wilt meet
with mortal enemies in the way. And if the Lord
of the ninth be with an evil f Planet, or the Sun ,
it signifies ill : but he lhall not be taken. And
if the Lord oPthe ninth have a good Planet near
him, he shall efcape: but if evil, he lhall be taken.
If Venus be in the ninth, or with the Lord of the
ninth, the way will be good, because he shall

have

have comsort from women. If Mercury be in the
ninth, and the lord of the ninth with good planets,
the way will bfe good : if he be with evil Planets,
it will be evil. The same is said of the Moon , as
of Mercury. If the Dragons tail be in the ninth, he
will meet with thieves, or some evil people. If
the Dragons head be in the ninth, the way will be
good, because he (hall be accompanied with
noblemen. And in this manner you may judge
in the third house concerning short journeys.

If you would know when the journey shall be
accomplilhed, see the Lord of the ninth, and according to his sortitude or dibility judge, becaule
according to the place wherein he is, is signified
years, months, or days: so you shall judge concerning his slay, about what time he will come,
by turning the years of the lord of the ninth into
days; because so many days he shall tarry, as the
Planet signifies in the place where he is Or otherwise: weak angles signify a speedy journey,
mean angles a mean journey; and the lord ot the
ninth likewise, according to the place wherein
he is found. And this I say concerning his return
If you would know if he (hall return from his
journey with an imperfebl voyage or not, see if
the Moon be joined with the lord of the first, the
third, or the ninth, and the planet thereof be in
his fall; if it be so, he shall return with an imperof Agronomical Geomancy. 261

fed voyage. If the Moon be in her exaltation,
the journey shall speedily be effeded. And if
there be two strong Planets, and one cadent, the
journey shall be made : if one be strong, and
another in his fall he shall retire back.

Quejhons of the Tenth House .

IF thou would1!! know whether thou shalt have
honor or benefit from a king, bifhop, or lord,
or not, look unto the first house, and the ninth,
and their lords: if the lord of the first be in the
ninth, or with the lord of the ninth, or with any
good planet ; or if the lord of the ninth be in the
first, or with the lord of the first, or with any
good planet, as Venus , Jupiter , or the Dragons
head; or if any of them be the lord of the ninth,

01 * R A of the first, lie shall receive honor and
benefits from them.

If you would know whether he shall have it in
his own country, or in a foreign country, look if
the lord of the ninth be in angles, then it shall
be in his own country: if in fuccedents, it shall
be near; but if in cadent houses, very far of.

Quejlions of the Eleventh House .

IF you would know when it is good to let forth
a 111 ip to fea, see the aseendant: which if it be
staple, the sliip will be ponderous; but if the
lord thereof be with a good planet, (Ire will fuftain a great weight. If the aseendant be inftaple,

and

262 Gerard, Cremonenjis ,

and with a good planet, the sliip will be swift and
carry a good buiden. And meanly, if the aseendant be mean. After this manner you may judge
concerning a horfe, if a queflion be thereof.

If any unflaple lign be aseending, and his lord
be in his exaltation, or otherwise sortunate, and
the Moon behold him with a iowring afped, or
Sextile; let the ship be applied to the water, because Ihe will be swift. If any evil be impofed
upon her, or that fhe is like to be drawn into it;
then fet her out when a llaple sign is aseending,
or when the moon is in the third, fifth, eighth,
ninth, or tenth house or manfion.

If you would knowT what wind fhe shall have,
behold the aseendant and his lord whether he
be with good or evil Planets, and in what place,
and accordingly judge.

If you would have a slrong wind spread forth
your fails at the rising of Aquary : If a small wind,
spread your canvas when Libra is aseending: Ifa
moderate wind, dired your fails under Gemini.

Ouejlions of the Twelfth House •

FOR Imprisonment, consider the twelfth and
the full ; and if the lord of the twelfth be in
the first, or with the lord of the first, be.

3Kt\y^N' 263

Of the MAGIC of the Ancients,

The greateft Study of Wisdom.

In all things ajk, counfel of the Lord ; and da not thou
think , / peak , or do any thing , wherein God is not thy
CounJellor.

Proverbs it.

He that walketh fradulently, revealeth / ecrets , but he,
that is of a faithful spirit concealeth the matter.

The Arbatel of Magic

O R,

The Jpir itual Wifdom of the Ancients ,

as well Wise-men of the people of God, as M A G I
of the Gentiles : for theilluftration of the glory of
God, and his love to Mankind.

"Now fir st of all produced out ofdarkness into the fight, againft
all caco-Magicians, and contemn-ers of the gifts of God: for the
profit and delectation of all those, who ;lo trucly and pioully
love the creatures of Gon, and do use them with thankfgiving,
to the honor ot Goo, and profit to thcmfelves and their
Neighbours.

Containing Mine Tomes , and Seven Septenaries of

APHORISM S .

The firfl is called Isagogue, or, a Book of the Institution of Magic : which in sorty and nine Aphorif'ms comprehendeth the moft general precepts of
the whole Art.

The second is Microcosmical Magic, what Micro-*
cofmus hath effected Magically, by his spirit and Genius adi£led to him from his Nativity, that is, spiritual
wisdom: and how the same is effected.

The third is Olympic Magic, in what manner a man
may do and suffer by the spirits of Olympus.

The fourth is Hcfiodiacal, and Homerical Magic,
which teacheth the operations by the spirits called Cacodemones , as it were not adversaries to mankind.

The fifth is Roman or Sibylline Magic, which acteth and operates with tutelar spirits and Lords, to
whom the whole orb of the earth is distributed. This
is valde infgnis Magia. To this the doctrine of the
Druids referred.

The sixth is Pythagorical Magic, which only acteth with spirits to whom is given the doctrine of Arts,
as P hylic, Medicines, Mathematics, Alchymy, and
liich like Arts.

The seventh is the Magic of Appolonius , and the
like, and agreeth with the Roman and Microcosmical
Magic: only it hath this thing peculiar, that it hath
pow er over the hoftile part of mankind.

The eighth is Hermitical, that is Egyptical Magic;
and differeth not much from divine Magic.

The ninth is that wisdom which dependeth folely
upon the word of God: and this is called Prophetical
Magic.

The

Thefcrjl some oj the Book oj

ARBATEL of MAGIC.

called ISAGOGE.

IN the name of the Creator of all things both

visible and invisible, who revealeth his Mysteries out of his treasures to them that call upon

him ; and fatherly and mercifully bestoweth those

his secrets upon us without measure. May he

grant unto us, through his only begotten Son

Jesus Christ our Lord, his ministering spirits, the

revealers of his secrets, that we may write this

Book of Arbatel, concerning the greatest secrets

which are lawful for man to know, and to use

them without offence unto God. Amen

The First Septenary of Aphorisms

Aphorism 1.

Whosoever would know secrets, let him know
how to keep secret things secretly ; and to reveal those things that are to be revealed, and to
real those thing that are to be sealed : and not to
give holy things to dogs, nor cast Pearls before swine.
Observe this Law, and the eyes of thy understanding shall be opened, to under Band secret

M things

things; and thou (halt have whatsoever thy mind
desireth to be divinely revealed unto thee Thou
shalt have also the Angels and Spirits of God
prompt and ready in their nature to minister
unto thee, as much as any human mind can
desire,

Aphorism 2.

In all things call upon the name of the Lord:
and without prayer unto God through his only-begotten Son do not thou undertake to do or
think any thing. And use the Spirits given and
attributed unto thee, as ministers, without rashness and presumption, as the messengers of God;
having a due reverence towards the Lord of
Spirits. And the remainder of thy life do thou
accomplish, demeaning thyself peaceable, to the
honor of God, and the profit of thyself and thy
neighbour,

Aphorism 3.

Live to thyself and theMuses: avoid the friendship of the multitude: be thou coveteous of time,
beneficial to all men. Use thy gifts, be vigilant
in thy calling; and let the word of God never

depart from thy mouth.

Aphorism 4.

Be obedient to good admonitions: avoid all
procrastination : accustom thyself to constancy
and gravity, both in thy words and deeds. Resist the temptations of the tempter, by the word
of God. Flee from earthly things; seek after
heavenly things. Put no confidence in thy own
wisdom; but look unto God in all things, according to that sentence of the Scriptures: When
we know not what we /hall do, unto thee , 0 God , do
we lijl up our eyes, and from thee we expect our help.
For when all human refuges do forsake us, there
will the help of God shine forth, according to
the saying of Philo,

Aphorism 5.

Thou shalt love the Lord thy God with all thy
heart, and with all thy strength, and thy neighbour
as thyself: and the Lord will keep thee as the
apple of his eye, and will deliver thee from all
evil, and will replenish thee with all good; and
nothing shall thy soul desire, but thou shalt be
fully endued therewith, so that it be contingent
to the salvation of thy soul and body.

Aphorism 6.

Whatsoever thou hall learned, frequently repeat,
and six the same in thy mind: and learn much,
but not many things, because the human understanding cannot be alike capable in all things,
unless it be such a one that is divinely regenera-
ted; unto him nothing is so dificult or manifold,
which he may not be able equally to attain to.

Call

Aphorism 7.

Call upon me in the day of trouble , ami I will hear
thee, and thou shalt glorify me, faith the Lord. For
all ignorance is tribulation of the mind; therefore call upon the Lord in thy ignorance, and he
will hear thee. And remember that thou give
honor unto God, and say with the Psalmist, Not
unto us, Lord , not unto us, but unto thy Name give:
the glory.

The Second Septenary

Aphorism 8.

Even as the Scripture teflifies, that God appointed names to things or persons, and also
with them hath distributed certain powers and
offices out of his treasures : so the characters and
names of Stars have not any power by 1 eason of
their figure or pronunciation, but by realon of
the virtue or office winch God hath otdaineci by
nature either to such a name or chara&er. for
there is no power either in heaven or on earth,
or hell, which doth not defcend from God; and
without his permiffion, they can neither give or
draw forth into any aClion, any thing they have.

Aphorism 9.

That is the chiefeft wisdom, which is from God;
and next, that which is in spiritual creatines;

afterwards in corporal creatures, fourthly in nature,

ture and natural things. The spirits that are
apollate, and referved to the kft judgment, do
tollow these, after a long interval. Sixthly, the
minillers of punilhments in hell, and the obedient unto God. Seventhly, the Pigmies do not
pollels the lowed place, and they who inhabit in
elements and elementary things. It is convenient therefore to know and dtfcern all differences
of the wildom of the Creator and the Creatures
that it may be certainly manifeit unto us, what
we ought to assume to our use of every thins
and that we may know in truth how and in
what manner that may be done. For truly every
creature is ordained for some profitable end to
human nature, and for the fei vice thereof; as

Jo tellily. FUreS' Rcaf°n’ 3nd £xperience,

Aphorism 10.

God the Father Almighty, Creator of heaven

• "f, and of al1 tllings vifihle and invisible,
the holy Scriptures propofeth himself to have

an eye pver us; and as a tender father which
loyeth his children, he teacheth us what is prphuble and what not ; what we are to avoid,

ustw hc |Wea‘e t0,embrace: the" he allureth
us o obedience with great promises of corporal

nc eternal benefits, and deterreth us (with

threatnmg of punilhments) from these things

W 3 which

wliicli are not profitable for us. Turn over
therefore with thy hand, both night and day,
those holy Writings, that thou mayefl be happy
in things present, and bleffed to all eternity. Do
this, and thou shalt live, which the holy Books
have taught thee.

Aphorism 11.

A number of four is PylhagoricaU and the fit 0:
Quedrade; therefore here let us place the foundation of all wisdom, after the wifdora of God
revealed in the holy Scriptures, and to the coniideration propofed in nature.

Appoint therefore to him who folely dependeth upon God, the wisdom of every creature to
■ferve and obey him, nolens volens , willingor unwilling. And in this, the omnipotency of God
jshineth forth. It confifleth therefore in this that
we will diseern the creatures which ferve us,
from those that are unwilling; and that we may
learn howT to accommodate the wisdom and office
of every creature unto ourselves. 1 his Art is
not delivered, but divinely. Unto whom God
will, he revealeth his secrets; but to whom he
will not beslow any thing out of his treasunes,
that person shall attain to nothing without the

will of God. . r .

Therefore we ought truly to desire from God

alone, which will merifully impart these things

unto us. For he who hath given us his Son,
and commanded us to pray for his holy Spirit,
how much more will he fubjeft unto us the whole
creature, and things visible and invisible? What -
foever ye afk, ye jhall receive . Beware that ye do
not abuse the gifts of God, and all things shall
work together unto you for your salvation. And
before all things, be watchfull in this, that your
names be written in heaven; this is more light,
that the spivits be obedient unto you, as Christ
admonifheth.

In the Ads of the Apojlles, the Spirit faith unto
Peter after the Vifion, Go doom, and doubt not but
I have fenl them , when he was lent for by Cornelius
the Centurion. After this manner, in vocal
words, are all difeiplines delivered, by the holy
Angels of God, as it appeareth out of the Monuments of the Egyptions. And these things afterwards were vitiated and corrupted with human
opinions; and by the inAigation of evil spirits,
who fow tares amongfl the children of difobedience, as it is manifeA out of St. Paul, and Plenties
1 rifmegijlus. There is no other manner of reAoring these arts, than by the doctrine of the holy
spirits of God,* because true faith corneth by hearing .
But because thou mayeA be certain of the truth,
and mayeA not doubt whether the spirits that

Aphorism 12.

{peak with thee, do declare things true or falfe,
let it only depend upon thy faith in God ; that
thou rnayeft say with Paul , I know on whom l trujiIf no sparrow can fall to the ground without the
will of the Father which is in heaven, how much
more will not God suffer thee to be deceived, O
thou of little faith, if thou depended wholly
upon God, and adhered only to him?

Aphorism 13.

Th-e Lord liveth ; and all things which live, do
Jive in him. And he is truly HTTP, who hath
given unto all things, that they that which they
are: and by his word alone, through his Son,
hath produced all things out of nothing, which
are in being. He calleth all theilars, and all tne
hod of heaven by their names. He therefore
knowcth the true drength and nature of things,
the order and policy of every creature visible and
invisible, to whom God hath revealed the names
of his creatures. It remaineth also, lhat he receive
power from God, to extract the virtues in nature,
and hidden secrets of the creature and to produce
their power into atdion, out of darkness into light,
Thy fcope therefore ought to be, that thou have
the names of the spirits, that is, their powers and
offices, and how they are fubjetded and appointed by God to minider unto thee; even as Raphael was sent to lobias , that he Ihould heal his

father

father, and deliver his son from dangers, and
bring him to a wise So Michael, the sortiudie
of God governeth the people ol God; Gabriel ,
the melTetiger of God. was sent to Daniel , Mary,
and Zachary the father of John BaptiJL And be '
shall be given to thee that desireth him, who will
teach thee whatsoever thy soul shall desire, in the
nature of things. His miniftry thou (halt use
with trembling and fear of thy creator, redeemer,
and fan&ifier, thah is to say, the Father, Son,
and holy Ghoft : and do not thou let slip ai}y
occaflon of learning, and be vigilant in thy calling, and thou (halt want nothing that is necessary for thee.

Aphorism 14.

Thy soul liveth for ever, through him that
hath created thee: call therefore upon the Lord
thy God, and him only shalt thou ferve. This
thou shalt do. if thou wilt perform that end for
which thou art ordained of God, an what thou
owed to God and to thy neighbour, God requireth of thee a mind, that thou shouldefl honor
his Son, .and keep the words of the Son in thy
heart: if thou honor him. thou haft done the
will ol thy Father which is in heaven. To thy
neighbour thou oweft offices of humanity, and
that thou draw all men that come to thee to honor the Son, This is the law and the prophets.

M 5 In

In temporal things, thou oughteft to call upon
God as a father, that he would give unto thee all
necdlaries of this life: and thou ouschtefl to
help thy neighbour with the gifts which God
bestoweth upon thee, whether thay be Ipiritual
or corporal.

Therefore thou shalt pray thus :

OLorcl of heaven and earth , Cieator and Maker
oj all things visible and invisible; I, though unworthy, by thy ajfijtance call upo?i thee , through thy
only begotlon Son Jesus Chrijl our Lord , that thou
wilt give unto me thy holy Spirit , to direct me in thy
truth unto all good. Amen.

Because I earneflly desire perfectly to know the Arts
of this life , and Juch things as are necejjary for us ,
which are so overwhelmed in darkness , and polluted
with insinite human opinions , that I of my own power
can attain to no knowledge in them , unlejs thou teach
it me: Grant me therefore one oj thy /pints, who may
teach me tho/e things which thou wculdefi have me to
know and learn , to thy prai/e and glory, and tne profit
pf our neighbour. Give me al/o an apt and teachable
heart, that l may eajily underjland thoje things which
thou shalt teach me, and may hide them in my under -
/landing, that I may bring them forth as out of thy
inexhauflable treasures , to all nece/fary uses. And

give me grace , that 1 may use Juch thy gifts humbly ,

with

with [car and trembling , through our Lord Jcfus*
Chrijl ', u/iM thy holy Spirit. Amen.

The Third Septenary

Aphorism 15.

They are called Olympic spirits which do inhabit in the firmament, and in the stars of the firmament: and the office of these spirits is to declare deflinies, and to administer fatal charms,
so far forth as God pleaseth to permit them ; for
nothing neither evil spiritnor evildeftiny, (hall
be able to hurt him who hath the mod high for
his refuge. If therefore any of the Olympic spirits
shall teach or declare that which his star to
which he is appointed portendeth, neverthelefs
he can bring forth nothing into a£lion, unless
he be permitted by the divine power. It is God
alone who giveth them power to effect it. Unto
God the maker of all things, are obedient ail
things celeflial, fublunary, and infernal. Therefore rest in this; letGod be thy guide in all things
which thou undertake!!, and all things shall attain to a happy and desired end ; even as the history of the whole wrorld teftifieth, and daily experience shew'eth. There is peace to the godly :
there ii no peace to the wicked , faith the Lord .

Aphorism 16.

There are seven different governments of the

M 6 Spit its

Spirits of Olympus ) by vvliom God hath appointed the whole frame and univerfe of this world to
be governed : and their visible slars are Arathon,
Bethor, Phaleg, Och, Hagith, Ophiel, Phul,
after the Olympic speech. Every one of these hath
under him a mighty Militia in the firmament.

Arathon ruleth visible Provinces XLIX.

Bether, XXXII. Phaleg, XXXV,

Och, XXVIH. Hagith, XXI,

Ophiel, XIV Phul, VII.

So that there are 1 86 Olympic Provinces in the
whole Univerfe, wherein the leven Governors
do exer-cise their power : all which are elegantly
fet forth in Aflronomy. But in this place it is to
be explained, in what manner these Princes and
Powers may be |drawn into communication.
Aratron appeareth in the first hour of Saturday ,
and very truly giveth anfwers concerning his Provinces and Provincials. So likewise do the reft
appear in order in their days and hours Alfo
every one of them ruleth 490 years. I he beginning of their simple Anomaly , in the 60th year
fore the Nativity of Christ, was the beginning of
the administration of Bethor; and it laded until
the year of our Lord Christ 430. I o whom
fucceeded Phaleg , until the 920th year. 1 hen
began Och, and continued until the year 1410,

and thenceforth Hagith rukth until the year

, V

Aphorism 17.

Magically the Pnnces of the seven Governors
are called firaplv, in that time, day, and hour
wherein they rule vifibly or iiivilibly, by their
Names and Offices which God hath given unto
them; and by proposing their Chara&er which
they have given or confirmed.

The Governor Aration hath in his power
those things which he doth naturally, that is,
after the same manner and fubjeci as those things
which in Aflronomy are aferibed to the power
of Saturn. Ihofe things which he doeth oj his own
free will , are .

1 . 1 hat he can convert any thing into a Hone
in a moment, either animal or plant, retaining
the. same objeefi to the fight.

He converteth treasures into coals, and
coals into treasure.
He giveth familiars with a desinite power.

4 He teacheth Alchymy, Magic, and Phyfic.

5- He reconciled! the fubterranean spirits to

men ; raaketh hairy men.

He causeth one to be invisible.
I he barren he maketli fruitful, and giveth long life.

His

His Char abler.

He hath under him 49 Kings, 42 Princes, 35
Presidents, 28 Dukes, 2 1 Minifters, (landing before him; 14 familiars, seven messengers: he commandeth 36000 legions of spirits; a legion is 490,
Btlkor governeth those things which are afcribed to Jupiter: he soon comeih being called.
He that is dignified with his character, he laifeth
to very great dignities, to call open treasures .
he reconcileth the spirits ol the acr, that they
give true anfwers : they trardport precious slones
from place to place, and they make medicines to
work miraculoufly in their effeths: he giveth also
the familiars of the firmament, and prolongeth

life to 700 years if God will.

His Chai abler.

He hath under him 42 Kings, 35 Prince, 28
Dukes, 21 Countellors, 14 Minillers, 7 Mef*
fengers, 29000 legions of spirits.

Phaleg ruleth those things which are attributed to Man, the Prince of peace. He that atli
his character, he raifeth to great honors in warlike affairs.

His C tiara da.

Oth governeth folar tilings, he giveth 609
years, with perfed health,* he bestoweth great
wisdom, giveth the mod excellent spirits, teach*
eth perfed medicines; he converteth all things
into molt pure gold and precious (tones; he giveth gold, and* a purse springing with gold. He
that is dignified with his charader, lie maketh
him to be woishiped as a Deity, by the Kings
of the whole world.

Ihe

280 Ai bate! of Magic.

Hit Char after.

He hath under him 36536 legions: he adminiftfetethall things alone: and all his spirits ferve
him by centuries.

Hagith governeth Vcnertous things. He that
is dignified with his chat after, 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 ferve those to whom they are adifted.

His Char after.

He hath 4000 legions of spirits, and over
every thoufand he orduineth Kings for their appointed seasons.

Obhid

Ophiel is the governor of fach things as are attributed to Mercury : his Chara&er is this.

eth familiar spirits : he teacheth all Arts : and he
that is dignified with his . ehara&er, he maketh
him to be able in a moment to convert Qiiickfilver into the Philosophers slone. . :

Pliul hath this Character,

He changeth all metals into Silver, in word
and deed; governeth Lunary things; healeththe

dropfey:

dropfey : he giveth spirits of the water, who do
ferve men in a corporal and viftble form ; and
maketh men to Jive 300 years.

7 he mttjl general Precepts of this Secret.

Every Governor a&eth with all his spiriis,
either naturally, to wit, always after the same
manner; or otherwise of their own free-will, if
God hinder them not,
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
fuddenly, out of matter not before prepared.
As Och , the Prince of Soler things, prepareth
gold in the Mountains in a long time; in a lefs
time, by the Chymical art ; and ^lagically 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 ~jofhua caufcd the Sun to Hand (till in heaven.

They send some of their spirits to the mean
Magicians, which do obey them only in some
determinate buhnefs : but they hear not the falle
Magicians, but expofe them to the deceits of the

Devils, and call them into divers dangers by

the

Arbatel oj Magic. **s

the command of God ‘ as the Prophet Jeremiah
teflifieth, in his eighth Chapter, concerning the
Jews.

In all the elements there are the seven
Governors, with their holts, 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.
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 Baptifl speaketh of: No man can do any thing oj him -

JeJ, except it be given him from above.

Every Character given from a spirit, for
What cause foever, hath this efficacy in this businefs, for which it is given, in the time presixed ; but it is to be used the same day and
Planetary hour wherein it is given.
Godliveth, and thy soulliveth: keep thy
Covenant, and thou haft whatfover the spirit
shall reveal unto thee in God because all things
(hall be done which the spirit promiseth unto
thee.

Aphorism 18.

There are other names of the Olympic spirits
delivered by others ; but they only are effe&ual, which are delivered to any one, by the lpi2S4 Arbatel oj Magic.

rit the revealer, vihble or invihble : and they
are delivered to every one as they are predeftinated : therefore thev are called Conflellations:

and they feldom have any efficacy above Forty
years. Therefore it is more fafe, for the young
pradicer of the Art, that they work by the
offices of the spiiits alone, without their names;
and if they are preordained to attain the art of
Magic the othe-r parts of the \rt will offer themselves unto them of their own accord Pray
therefore for a constant faith, and God will bring
to passall things in due season.

Aphorism 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 their do appear also evil
spirits, and deffroyers, 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 punifhment due to linners.
Whosoever therefore desireth familarly to have
a converfation with spirits, let him keep himself
from all enormous sins, and diligently pray to
the moft High to be his keeper; and he lhall
break through all the snares and impediments of

the devil; and let him apply himself to the service of God and he will give him an increaSe
in wisdom.

Aphorism 20.

All things are polbble to them that believe
them, and are willing tQ receive them but to
the incredulous and unwilling, all things are
unpolTible : there is no greater hindrance than
a wavering mind, levity, unconstancy, foolifh
babbling drunkennefs, Juft, and difobedience
to the word of God. A Magician therefore
ought to be a man that is godly, h on eft, constant in lu’s words and deeds, having a firm faith
towards God , prudent, and covetous of nothing
but wisdom about divine things.

Aphorism 21.

W ten you would call any of the Olympic spiirits, observe the riling of the Sun that day, and
lof what nature the spirit is which you desire ;
and saying the Prayer following, your defiles
Shall be perfected.

Omnipotent and eternal God , who hajl ordained
the whole creation jin thy pi (life ana glory. arid Jor
the jaivatl n 0) man , 1 bejeech thee that thou u ouldeft
send thy Spirit JV. A of the jolar outer . who shall
inform and teach me thoje things a hie h 1 Jhall cjh of
him ; or that he may bring me meed' mu 1 reuif I lie
drvpfy. <bc. Neverthdefs not my will be dent, but

thine

thine y through Jcfus Christ thy only bcgotlon Son our
Lord . ■ Amen.

But thou shalt not detain the spirit above a full
hour unless he be familiarly adi&ed to thee.

Fora/iniich as thou camcjl in peace and quietly ,
and haft an/wered unto my petitions ; I give thanks
unto God , in whose name thou camcjl : and novo thou
mayejl depart in peace unto thy older s ; and return to
me again when I stiall call thee by thy name , or by
thy order , or by thy office , which is granted from the
Creator . Amen.

Ecclefiafl:. Chap. 5. Be not rafh with thy mouth t
neither let thy heart be hajl to utter any thing before
God , for God is in heaven , and thou on earth: Therefore let thy words bt few , for a dream cornelh through
the multitude oj bujinefs'

Aphorism 22.

We call that a secret, which no man can attain unto by human induflry without revelation;
which Science lieth obfeured, hidden by God
in the creature ; which neverthelefs he doth permit to be revealed by spirits, to a due use ol the
thing itself. And these seet ets are either concerning things divine, natural or human But thou
mayefl examine a lev/, and tlu me st felcd, which
thou wik commend with a many more.

Aphorism 23.

Make the beginning o f the nature of the ferret, either by a spirit in the form of a person,
or by virmes feparate, either in human Organs,
or by what manner foever the same may be effe#ed ; and this being known, require of a spilit which knoweth that art, that he would briefly declare unto thee whatsoever that fccret is :
and pray unto God, that he would inspire thee
with his giace, whereby thou mayed bring the
secret the end thou desireft, for the praise and
glory of God, and the profit of thy neighbour.

Aphorism 24.

! the greatcfl fccrds arc in number [even.

The firfl is the curing of ali diseases in the
space of seven days, either by chara&ers, or by
natural things, or by the superior spirits with
the divine afMancc.
The second is, to be able to prolong life
to whatsoever age we please : I say, a corporal
and natural life.
The third is, to have the obedience of the
creatures in the elements which are in the forms
of personal spirits ; also all Pigmies, Sagani,
Nymphs, Dryades, and spirits of the woods.
1 he fourth is, to be able to difeourfe with
knowledge and underflanding of all things visible

2 88 . Arbatel of Magic,

and invisible, and to understand the power of
every thing, and to what it bdongcth,

the fifth is that a man be able to govern
hftriself according to that end for which God
hath appointed him.
The sixth is, to know God, and Thrift,
and his holy spirit ; this is the peifetftion ol the

Micraca/mus

The seventh, to be regenerate, as Httioehius
the King of the infeiior wot Id.

Thefe (even secrets a man of an honeft and
constant mind may learn of the spirits, without
any offence unto God.

' The mean secreti are likewise /even in number.

I. The first is, the t ran f mutation of Metals,
which is vulgarly called Alchymy ; which certainly is given to very few, and not but for Ipecial grace.

2 The second is, the curing of diseases with
Metals, either by the magnetic virtues ot precious stones, or by the use of the Philosopheis
Hone and the like.

3 T fie third is, to be able to perform Aftronomical and Mathematical miracles, fitch as are
Hydraulic -engines, to adminiftei husinefs by the
influence oi Heaven, and things which lue of
the like furt.

The

Arbatel o f Magic . 289

The fourth is, to perform the woiks of
natural Magic, of what sort foever they be.
The fifth is to know all Phyfical secrets.
The sixth is, to know the foundation of
all Arts which are exercised with the hands and
offices of the body.
The seventh is, to know the foundation
of all Arts which are exercised by the angelical
nature of man.

The lejfer Jecrcts are /even,

The first is, to do a thing diligently, and
to gather together much money.

2 • The second is, to aseend from a mean slate
to dignities and honors, and to eflabhfh a newer

family, which may be illuflrious and do great
things

The third is, to excel in military affairs,
and happily to atchieve to great things, and to
be an head of the head of Kings and Princes.
do be a good house-keeper both in the
Country and City.
fhe fifth is, to be an induflrious and sortunate Merchant.

6 d o be a Philosopher, Mathematician, and
Phyfician, according to Arijlolle , Plato, Ptolemy,
End ides , Hippocrates and Galen .

7, do be a divine according to the Bible and

N Schools,

ago Arbatel of Magic.

Schools, which all writers of divinity both old
and new have taught.

Aphorism 25.

We have already declared what a secret is,
the kinds and species thereof: it remaineth now
to shew how we may attain to know those things
which we desire.

The true and only way to all secrets, is to have
recourfe unto God the Author of all good; and
as Chrih teacheth, In the firfi place stekye thekrngdom oj God and his righteousness , and all theje things
/ hall be added unto you.

Al/o Jee that your hearts be not burthened with
forfeiting and drunkennejs, and the cares oj this life.
A[so commit your cares unto the Lord , and he
will do it.
Alfa I the Lord thy Gad do teach thee , what
things are profitable for thee , and do guide thee in the
way wherein thou walkefl .
And I uill give thee under/landing , and will
teach thee in the way wherein thou Jhalt go, and I
will guide thee with mine eye .
Alfa ij you which are evil , know how to give
good things to your children , how much more Jhalt
your father which is in heaven give his holy Spint
to them that afk him f
If you do the will of my Father which is in

heavtn, ye are truly my disciples , and we will tome

unto

unto you , and mnkc our abode with you.

If you draw these seven places of Scripture
from the letter unto the spirit, or into adion,
thou canfl not err, but (halt attain to the defircd
bound ; thou (halt not err from the mark, and
God himself by his holy spirit will teach thee true
and profitable things: he will give also his minify
tering Angels unto thee, to be thy companions,
helpers, and teachers of all the secrets of the
world, and he will command every creature to
be obedient unto thee, so that chearfully rejoicing thou may eft say with the Apoftles, That
the Spirits are obedient unto thee ; so that at
length thou shalt be certain of the greatest thing*
ol all, That thy name is written in heaven.

The Fourth Septenary

Aphorism 26.

There is another way which is more common, that secrets may be revealed unto thee also, when thou art unwitting thereof, either by
God, or by spirits which have secrets in their
power ; or by dreams, or by strong imaginations and impreffions, or by the conftellations of
a nativity by celeftial knowledge. After this
manner are made heroic men, such as there are
many, and all learned men in the woild, Plato ,
Arijiotle , Hippocrates , Gatcn, Eudides , Archimedes ,

N 2 Hermes

Hermes Prisinegiflus the father of secrets, with
Theophrajlus, Paracelfus ; all which men had in
themselves all the virtues of secrets. Hitherto
also are refered, Homer , Hefiod , Orpheus , Pythagoras ; but these had not such gifts of secrets as
the former. To this are referred, the Nymphs,
and sons of Melufma, and Gods of the Gentiles,
Achilles , ALncas, Hercules; also Cyrus, Alexander
the great, Julius Cajar , Lucullus , Sylia, Alarms.

It is a canon, that every one knowes his own
Angel, and that he obeys him according to the
word of God ; and let him beware of the lnares
of the evil Angel, left he be involved in die calamities of Brute and Marcus Antonins. rlo this
refer the book of Jovianus Pontanus of Fortune,
and his Eutichus.

The third way is, diligence and hard labour,
without which no great thing can be obtained
from the divine Deity worthy admiration, as it
is said.

Tu nihil invita dices faciefve Minerva .
Nothing canjl thou do or say againjt Minerva's will.

We do deteft all evil Magicians, who make
themselves afTo dates with the devils, with their
unlawful superstitions, and do obtain and effect
some things which God permitteth to be clone,
iuftead of the punifhments of the devils. So
also they do other evil ads, the devil being the

author

author, as the Scriptures teflify of Judas, To
these are referred all idolaters of old, and of our
acre, and abusers of sortune, such as the heathens are full ol. And to these do appertain
all Charontic evocation of Spirits, as the work
of Saul with the woman, and Lucanus prophefy of the deceafed Soldier, concerning the event
of the Pharfalian war, and the like*

Aphorism 27.

Make a Circle with the center A. which is B.
C. D E. At theEaft let there be B. C a fquare.
At the North, C. D. At the Weft, D. E. And
at the South, E. D. Divide the several quadrants into seven parts, that there may be in the
whole 28 parts: and let them be again divided
into four parts, that there may be 1 1 2 parts of
the Circle : and so many are the true secrets to
be revealed. And this Circle in this manner divided, is the seal of the secrets of the world,
which they draw from the only center A, that
is, from the invilible God, unto the whole creature. The Prince of the Oriental secrets is resident in the middle, and hath three nobles on
either side, every one whereof hath four under
him, and the Prince himself hath four appertaining unto him And in this manner the other
Princes and Nobles have their quadrants of secrets, with their four secrets. But the Oriental

N 3 secrets

secret is the study of all wisdom ; the Weft of
llrength ; the South of tillage ; the North, of
more rigid life. So that the Eaftern secrets are
commended to be the befl ; the Meridian to be
mean ; and the Weft and North to be leffer.
The use of this seal of secrets is, than thereby
thou mayeft know whence the Spirits or Angels
are produced, which may teach the secrets delivered unto them from God. But they have
names taken from their offices and powers, according to the gift which God hath severally diitnbuted to every one of them. One hath the
power of the sword; another, of the peftilence;
arid another, of insixing famine upon the people, as it is ordained by God. Some are destroyers of Cities, as those two where, who were sent
to overthrow Sodom and Gomorrah , and the
places adjacent, examples wherof the holy Scriptuie witnefleth. Some are the watchmen over
Kingdoms ; others, the keepers of private persons ; and from thence any one may eafily form
their names in his own language : so that he
which will, may afk a phyfical Angel, mathematical, or philofophical, or an Angel of civil
wisdom, or of supernatural or natural wisdom,
or for any thing whatsoever; and let him afk
ferioufly, with a great desire of his mind, and
with faith and constancy ; and without doubt,

that which he afketh he shall receive from the
Father and God of all spirits. This faith furmounteth all seals, and bringeth them into fub~
je&ion to the will of man. The Characleridical manner of calling Angels fucceedeth this
faith, which dependeth only on divine revelation ; but without the said faith preceding it, it
Jieth in obfeurity. Neverthelefs, if any one will
use them for a memorial and no otherwise, and
as a thing simply created by God for this purpose, to which such a spiritual power or eflence
is bound; he may use them without any offence
unto God. But let him beware, led he fall into
idolatry, and the snares of the devil, who with
his cunning sorceries, eafily deceiveth the unwav. And he is not taken but only by the singer
f God, and is appointed to the service of man;
so that they unwillingly ferve the godly ; but
not without temptations and tribulations, because the commandment hath it, that he shall
bruise the heel of C hr iff, the seed ot the woman.
We are therefore to exercise ourselves about
spiritual things, with fear and trembling, and
with great reverence towards God, and to be
converfant in spiritual effences with gravity and
juftice. And he which meddleth with such
things, let him beware of all levity, pride, coN 4. vetoufnefs

2 q6 Arbatel of Magic .

vetoufnefs, vanity, envy and ungodlinefs, unless
be will miferably perifh.

Aphorism 28.

Becaule all good is from God' who is only
good, thole things which we would obtain of
him, we ought to seek them by prayer in spirit
and truth, and a simple heart. The conclufion
of the lecret ossecretsis, that every one exercise
himself in prayer, for those things which he delires, and he shall not suffer a repulfe. Let not
any one defpise prayer; for by whom God is
prayed unto, to him he both can and will give.
Now let us acknowledge him the Author, from
whom let us humbly seek for our desires. A
merciful and good Father loveth the sons ol desires, as Daniel ; and sooner heareth us, than we
are able to overcome the hardnels of our hearts
to pray. But he will not that we give holy things
to dogs, nor defpise and contemn the gifts of his
treafury. Therefore diligently and often read
over and over the first Septenary of secrets, and
guide and dire$ thy life and all thy thoughts
according to those precepts , and all things sliall
yield to the desires of thy mind in the Loid, to
whom thou truflefl.

The Fifth Septenary

Aphorism 29.

As our sludy of Magic proceedeth in order

from

from general Rules premifed, let us now come to
a particular explication thereof. Spirits either
are divine ministers of the word, and of the
Church and the members thereof; or elfe they
are lervient to the creatures in corporal things,
partly for the salvation of the soul and body,
and partly for its deftruclion. And there is nothing done, whether good or evil, without a
certain and determinate order and government.
He that seeketh after a good end, let him follow
it; and he that desireth an evil end, pursueth
that also, and that earneftly, from divine punifhment, and turneth away from the divine will.
Therefore let every one compare his ends with
the word of God, and as a touchflone that will
judge between good and evil ; and let him propofe unto himself what is to be avoided, and
what is to be fought after ; and that which he
constituteth and deteimineth unto himself, let
him follow diligently, not procraflinating or
delaying, until he attain to his appointed bound.

Aphorism 30.

They which desire riches, glory of this
world, Magiflracy, honors, dignities, tyrannies,
(and that magically) if they endeavour diligently
after them, they {hall obtain them, every one
according to his dettiny, indullry, and magical
sciences, as the liillory of MeUJina witneffeth,

N .5 and

29S Arbatel of Magic,

and the Magicians thereof, who ordained, that
none of the Italian nation should for ever obtain
the rule or Kingdom of Naples ; and brought it
to pafs, that he who reigned in his age, to be
thrown down from his feat: so great is the power
of the guardian or tutelar Angels of the Kingdoms of the world.

Aphorism 31.

Call the Prince of the Kingdom, and lay a
command upon him, and command what thou
wilt, and it shall be done, if that Prince be not
again abfolved from his obedience by a fucceeding Magician. Therefore the Kingdom ol Naples may be again reflored to the Italians, if any
Magician (hall call him who infiituted this order,
and compel him to recall his deed ; he may be
compelled also to reflore the secret powers taken
from the treafury of Magic ; a Book, a Gem, a
Magical Horn, which being had, any one may
eafily, if he will, make himself the Monarch of
the world. But Judaus chused rather to live
among Gods until the judgment, before the
tranfitory good of this world ,* and his heart is
so blind, that he underflandeth nothing of the
God of heaven and earth, or thinketh more, but
enjoyeth the delights of things immortal, to his
own eternal desinition. And he may be eafter
called up, than the Angel of Plotinus in the
Temple of ijis, I11

Aphorism 32.

In like manner also, the Romans were taught
by the Sibyls books; and by that means made
themselves the Lords of the world, as hiflories
witnels. But the Lords of the Prince of a Kingdom do bestow the leffer Magiflracies. He therefore that dcfireth to have a leffer office or dignity,
let him magically call a noble of the Prince, and
his desires shall be fulfilled.

Aphorism 33.

But he who coveteth contemptible dignities,
as riches alone, let him call the Prince of riches,
or one of his Lords, and he shall obtain his desire in that kind, whereby he would grow rich,
either in earthly goods, or merchandise, or with
the gilts of Princes, or by the study of Metals,
or Chymiltry: as he produceth any president
of growing rich by these means, he shall obtain
his desire therein.

Aphorism 34.

All manner of evocation is of the same kind
and form, and this way was familiar of old time
to the Sibyls and chief Priests. This in our time,
through ignorance and impiety, is totally loft ;
and that which remaineth, is depraved with insinite lies and superstitions.

Aphorism 35.

The human underflanding is the only efFe&er

N 6 • of

$00 Arbatel of Magic ,

of all wonderful works, so that it may be joined
to any Spirit; and being joined, fhe produceth
what (he will. Therefore we are carefully to
proceed in Magic, left that Syrens and other
monfters deceive us, which likewise do desire
the fociety of the human soul. Let the Magician carefully hide himself always under the
wings of the moft High, left he offer himself to
be devoured of the roaring Lion ; for they who
desire earthly things, do very hardly efcape the
snares of the devil.

The Sixth Septenary

Aphorism 36.

Care is to be taken, that experiments be not
mixed with experiments ; but that every one be
only simple and several. For God and nature
have ordained all things to a certain and appointed end : so that for example fake, they
who perform cures with the molt simple herbs
and roots, do cure moft happily oi all. And
in this manner, in Conftellations, Words, and
Characters, Stones, and such like, do lie hid the
greateft influences or virtues indeed, which are
inftead of a miracle.

So also are words, which being pronounced,
do forthwith cause creatures both visible and invihble to yield obedience, as well creatures of

our

this our world, as of the watery, airy, fubterranean, and Olympic, fuperceleflial, and infernal, and also the divine.

Therefore limplicity is chiefly to be studied,
and the knowledge of such simples is to be fought
for from God ; otherwise by no other means or
experience they can be found out.

Aphorism 37.

And let all lots have their place decently:
Order, Reason, and Means, are the three things
which do eafily render all learning as well of
the viflble as invilible creatures This is the
courfe of Order, that some creatures are creatures of the light; others, of darkness: thefc
are fubjed to vanity, because they run headlong
into darkness, and inthral themselves in eternal
punilhments for their rebellion. Their Kingdom is partly very beautiful in tranfitory and
corruptabie things on the one part, because it
cannot confill without some virtue and great gifts
of God; and partly mod filthy and horrid to be
spoken of, because it aboundeth with all wickedness and sin, idolatry, contempt of God, blafphemies againft the true God and his works,
worshiping of devils, difobedience towards Magiitrates, fcditions, homicides, robberies, tyranny, adulteries, wicked lulls, rapes, thefts lies,
perjuries, pride, and a covetous desire of rule ;

in this mixture confifletli the kingdom of darkness: but the creatures of the light, are filled
with eternal truth, and with the grace of God,
and are Lords of the whole world, and do reign
over the Lords of darkness, as the members of
Christ. Between these and the other, their is a
continual war, until God (hall put an end to
their slrise by the laft judgment.

Aphorism 38.

Therefore Magic is twofold in its first divifion;
the one is of God, which he bestoweth on the
creatures of light; the other also is of God, but
it is the gift which he giveth unto the creatures
of darkness : and this is also two-fold : the one is
to a good end, as when the Princes of darkness
are compelled to do good unto the creatures,
God inforcing them; the othei is for an evil end,
when God permitteth such to punifh evil persons, that magically they are deceived to deflruction ; or, also he commandeth such to be call out
into deflru6lion.

1 he second divifion of Magic is, that it bringeth to pafs some works with visible inflruments,
through vilible things; and it effetheth other
works with invisible inflruments by invisible
things; and it a$ech other things, as well with
mixed means, as inflruments and effebls

The third divifion is, There are tome things

which

which are brought to pafs by invocation of God
alone : this is partly Prophetical, and Philosophical; and partly as it were Theophraflical.

Other things there are, which by reason of
the ignorance of the true God, are done with
the Princes of Spirits, that his desires may be
fulfilled; fucli is the work of the Mercurialifls.

The fourth divifion is, thatsome exercise their
Magic with the good Angels inflead of God, as
it were deseended down from the moft highGod:
such w'as the Magic of Baalim .

Another Magic is, that which exerciseth their
aclions with the chief of the evil Spirits; such
were they who wrought by the minor Gods of
the heathens.

The fifth divifion is that some do acl with
spirits openly, and face to face; which is given
to few : others do work by dreams and other
signs; which the ancients took from their auguiiesatid sacrifices.

1 he sixth divifion is, that some work by immortal creatures, others by mortal cr eatures, as
Nymphs, Satyrs, and such-like inhabitants of
oilier elements, Pigmies,

The seventh divifion is, that the Spirits do
ferve some of their own accord, without art ;
others tiuy will fcarce attend being called by
art.

Antons

3° 4 Arbatel of Magic .

Among these species of Magic, that is the mod
excellent of all, which dependeth upon God alone. The second, them whom the Spirits do
ferve faithfully of their own accord. The third
is, that which is the property of Christians,
which dependeth on the power of Chrilf which
he hath in heaven and earth,

Aphorism 39.

There is a f even-fold preparation to learn the

Magic Art.

The firfl is, to meditate day and night how to
attain to the true knowledge of God, both by
his word revealed from the foundation of the
world*, as alio by the leal of the creation, and
of the creatures ; and by the wonderful effeds
which the visible and invisible creatures of God
do shew forth.

Secondly, it is requifite, that a man deseend
down into himself, and chiefly study to know
liimfelf ; what mortal part he hath in him, and
what immortal*, and what part is proper to himself, and what diverfe.

Thirdly, that he learn by the immortal part
of himself, to worship. love, and fear the eternal God, and to adore him in 1 pi lit and truth ;
and with his mortal part, to do those things
which he knoweth to be acceptable to God, and
profitable to his neighbours.

these

Thefe are the three fuff and chiefeft precepts
of Magic, wherein let every one prepare himself
that covets to obtain true Magic or divine wifdorn, that he may be accounted worthy thereof,
and one to whom the Angelical creatures willingly do service, not occultly only, but also manifestly, and as it were face to face,

Fourthly, whereas every man is to be vigilant
to see to what kind of life he (hall be called from
his mothers womb, that every one may know
whether he be born to Magic, and to what species thereof, which every one may perceive eafily that readeth these things, and by experience
may have success therein ; for such things and
luch gifts are not given but only to the low and
humble.

In the fifth place we are to take care, that we
understand when the Spirits are affissing us, in
undeitaking the greatest businefs ; and he that
undedlands this, it is manifest, that he (hall be
made a Magician of the ordination of God*, that
is, such a person who useth the miniftry of the
Spirits to bring excellent things to pafs. Here,
as for the molt part, they sin, either through
negligence, ignorance, or contempt, or by too
much fuperflition ; they ossend also by ingratitude towards God, whereby many famous men
have afterwards drawn upon themselves deffruction:

tion : they sin also by rafhnefs and obflrnacy ;
and also when they do not use their gifts for that
honor of God which is required.

Sixthly, The Magician hath need of faith and
taciturnity, especially, that he disclose no secret
which the spirit hath forbid him, as he commanded Daniel to seal forne things, that is, not to
declare them in public; so as it was not lawful
for Paul to speak openly of all things which he
faw in a vifion. No man will believe how much
is contained in this one precept.

Seventhly, In him that would be a Magician,
there is required the greateft juftice, thaj he unfc
dertake nothing that is ungodly, wicked or unjuft, nor let it once come into his mind; and fo
he shall be divinely desended from all evil.

Aphorism 40.

When the Magician determineth with himself to do any incorporal thing, either with any
exterior or interior fenfe, then let him govern
himself according to these seven lublequent laws,
to accomplish his Magical end.

'The first Law is this, That he know that such
a Spirit is ordained unto him from God; and
let him meditate that God is the beholder of all
his thoughts and aeftions; therefore let him direCl
all the courfe of his life according to the rule
prefcribed iu the word of God.

Secondly

Secondly, Always pray with Davh>, Take not
thy holy Spirit from me ; and Jlrenglhen me with thy
jree Spirit ; and lead us not into temptation , but deliver us from evil: 1 bejeech thee , 0 heavenly Father ,
do not give power to any lying Spirit , as thou didji
over Ahab that he perijhed ; but keep me in thy
truth. Amen.

Thirdly, Let him accustom himself to try the
Spirits as the Scripture admonifheth; lor grapes
cannot be gathered of thorns : let us try all
things, and hold lad that which is good and
laudable, that we may avoid every thing that is
repugnant to the divine power.

i he fourth is, To be remote and clear from
all manner of superstition ; for this is fuperflition, to attribute divinity in this place to things,
wherein there is nothing at all divine ; or to
chuse or frame to ouifelves, to worship God with
some kind of worship which he hath not commanded : such are the Magical ceremonies of
Satan, whereby he impudently offereth himself
to be worlliiped as God.

The fifth thing to be efehewed, is all worship
of Idols, which bindeth any divine power to
idols or other things of their own proper motion, where they are not placed by the Creator,
or by the order of nature : which things many
falfe and wicked Magicians feign.

Sixthly

Sixthly, All the deceitful imitations and affcctins of the devil are also to be avoided, whereby
he imitateth the power of the Creation, and of
the Creator, that he may produce things with
a word, that they may not be what they are.
Which belongeth only to the Omnipotency of
God, end is not communicable to the creature.

Seventhly, Let us cleave fall to the gifts of
God, and of his holy spirit, that we may know
them, and diligently embrace them with our
whole hearts, and all our slrength.

Aphorism 41.

We come now to the nine lafl Aphorisms of
this whole Tome; wherein we will, the divine
mercy affilting us, conclude this Magical Ifagoge.

Therefore in the first place it is to be observed, what we understand by Magician in this
work.

Him then we count to be be a Magician to
whom by the grace of God the spiritual eflences
do ferve to manifest the knowledge of the whole
univerfe, and of the secrets of nature contained
therein, whether they are visible or invihble.
This defeription of a Magician plainly appear-
• eth, and is universal.

An evil Magician is he, whom by the divine
permiffion the evil spirits do ferve, to his temporal and eternal deftru&ion and perdition, to

deceive

deceive men, and draw them away from God ;
such was Simon Magus , of whom mention is made
in the Ads of tlic Apoftles , and in Clemens ; whom
St. Peter commanded to be thrown down upon
the earth, whereas he had commanded himself,
as it were a God, to be railed up in the air by
the unclean Spirits.

Unto this order are also to be referred all those
who are noted in the two Tables of the Law ;
and are fet fourth with there evil deeds.

The fubdivifions and species of both kinds
of Magic, we will note in the Tomes following.
In this place it shall fuffice, that we diflin guifli
the Sciences, which is good, and which is evil ;
whereas man fought to obtain them both at firll,
to his own ruin and deftru6lion, as Moses and
Hermes do demonllrate.

Aphorism 42.

Secondly, we are to know, That a Magician
is a person predellinated to this work from his
mothers womb; neither let him assumeany such
great things to himself, unless he be called divinely by grace hereunto, for some good end ;
to a bad end is, that the Scriptures might be fulfilled. It mil st he that ofjenccs will come ; but woe be
to that man tlnough whom they (ornc. Therefore
as we have helot e ottentimes admonifhed, With
fear and trembling we mult live in this world.

Not3 1 o Arba tel of Magic .

Not\vith (landing I will not deny, but that
some men may with fiudy and diligence obtain
some species of both kinds of Magic, if it may be
admitted. But he shall never afpiie to the higheft kinds thereof; yet if he covet to afTail them,
he shall doubtlefs ossend both in soul and body.
Such are they, who by the operations of falfe
Magicians, are sometimes carried to Mount Horeb , or in some wilderncfs or defarts; or they
are maimed in some member, or are simply torn
in pieces, or are deprived of their understanding; even as many such things happen by the
use thereof, where men 'are forsaken by God,
and delivered to the power of Satan.

The Seventh Septenary

Aphorism 43.

The Lord liveth, and the wrorks of God do
live in him by his appointment, wdiereby he
wdlleth them to be; for he will have them to use
their liberty in obedience to his commands, or
difobedience thereof. I o the obedient, he hath
propofed their rewards ; to the difobedient he
hath propounded their deferved punifhment.
Therefore tliefe spirits of their free will through
their Pride and contempt of the Son of God,
have revolted from God their Creator, and are
referved unto the day of wrath ; and there is left

Arbatel of Magit. $ j *

h'ii them a very great power in the creation ;
but notwithffanding it is limited, and they are
[.consined to their bounds with the bridle of God.
Therefore the Magician ol God, which signifies
a wise man of God, or one informed of God, is
led forth by the hand of God unto all everlafling
Ljgood, both mean things, and also the chiefeft
;corporal things

Great is the power of Satan, by reason of the
jgreat sins of men. Therefore also the Magicians of Satan do perform great things, and greater
:than any man would believe : although they
jdo lubfift in their own limits, neveitheiefs they
iare above all human apprehenfion, as to the
icorporal and tranfitory things of this life ; which
many ancient hiflories, and daily examples do
teltify. Both kinds of Magic are different one
from the other in their ends: the one leadeth
•to eternal good, and useth temporal things with
.thankfgivings ; the other is a little felicitous a-
:bout eternal things; but wholly exercifmg himflelf about corporal things, that he may freely
|enjoy all his luffs and delights in contempt of
God and his anger.

Aphorism 44.

The paffage from the common life of man
-unto a Magical life, is no other but a sleep, from
that life ; and an awaking to this life ; foi those

things

things which happen to ignorant and unwise
men in their common life, the same things happen to the willing and knowing Magician.

The Magician understandeth when the mind
doth meditate of himself; he deliberateth, reasoneth, conffituteth, and determineth what is to
be done ; he observeth when his cogitations do
proceed from a divine feparate effence, and he
proveth of what order that divine feparate effence is.

But the man that is ignorant of Magic, is carried to and fro, as it were in war with his affections ; he knoweth not when they iffue out of
hi-S own mind, or are imprefled by the afhfling
effence, and he knoweth not how to overthrow
the counfels of his enemies by the word of God,
or to keep himself from the snares and deceits
of the tempter.

Aphorism 45.

The greatest: precept of Magic is, to know
what every man ought to receive for his use
from the affifling Spirit, and what to refuse :
which he may learn of the Pfalmifl, saying,
Wherewith Jhall a young man cleanfe his way ? in
keeping thy word , 0 Lord . To keep the word
God, so that the evil one snatch it not outofthe
heart, is the chiefefl precept of wisdom. It is
lawful to admit of, and exercise other fuggeflions

which

which are not contrary to the glory of God,
and charity towards our neighbours, not inquiring from what Spirit such fuggeftions proceed ;
but we ought to take heed, that w7e are not too
much bufied about unnecessary things, according
to the admonition of Christ ; Marika , Martha ,
thou art troubled about many things ; but Mary hath
cho/en the belter part, which /halt not be taken jrom
her. Iherefore let us always have regard unto
the saying of ChriR, Seek ye fujl the Kingdom of
God and his righteoifnefs , and all theje things [hail
be added unto you. All other things, that is, all
things which are due to the mortal Microcosme,
as lood, raiment, and the neceRary arts of this
life.

Aphorism 46.

There is nothing so much becometh a man
as con Raney in his words and deeds, and when,
the like rejoiceth in his like ; there are none
more happy than such, because the holy Angels
are converfant about such, and pollcfs the cuftocly ol them : on the contrary, men that are
unconltant are lighter than nothing, and rotten
leaves. We chuse the 46 Aphorifrn from these.
liven as every one governtth himfclf, o he allincth unto himself Spit its of his nature and
condition : but one vtiy truly advileth, that no

k) man

man should carry himself beyond his own calling, left that he draw unto himfelHome malignant Spirit from the uttermoft parts of the earth,
by whom either he shall be infatuated and deceived, or brought to sinal deftrutftion. This
precept appeareth mod plainly : for Midas>

when he would convert all things into Gold,
drew up such a Spirit unto himself, which was
able to perform this ; and being deceived by
him, he had been brought to death by famine,
if his foolifhnefs had not been corretfted by the
mercy of God. The same thing happened to a
certain woman near Frankjord at Oder a, in our
times, who would fcrape together and devour
money of any thing. Would that men would
diligently weigh this precept, and not account
the liistories of Midas , and the like for fables ;
they would be much more diligent in moderating their thoughts and afledlions, neither
would they be so perpetually vexed with the
Spirits of the golden Mountains of Uutipia.
Therefore we ought moft diligently to observe,
that such prelumption should be call out of the
mind, by the word, while they are new; neither let them have any habit in the idle mind,
that is empty of the divine wrord.

Aphorism 47.

He that is faithfully converfant in his vocation, shall have also the Spirits conflant companions of his desires, who will fuccedively
supply him in all things. But if he have any
knowledge in Magic, they will not be unwilling to (hew him, and familiarly to converfe
with him, and to lerve him in those several
miniflries, unto which they are addi&ed ; the
good Spirits in good thing6, unto salvation ;
the evil Spirits in every evil thing to deduction Examples are not wanting in the hiflories of the whole woild *, and do daily happen
in the world, Jheodofnis before vi&ory of
Arbngaflus, is an example of the good ; Brute
before he was slain, was an examp’e of the
evil Spirits, when he was perfecuted ot the Spirit of ('afar., and expofed to punifhment, that
he slew himself, who had llain his own Father
and the Father of his country.

Aphorism 48.

All Magic is a revelation of Spirits of that
kind, of which sort the Magic is *, so that the
nine Mules are called in Hejiod , the ninth Magic, as he manifellly tefiifies of himself in Iheo -
gony, In Homer , the genius of Ulyjfes in PJigiO 2 ogagia.

3 f 6 Arbatel of Magic,

ogagia . Hermes , the Spirits of the more fublime parts of the mind. God revealed himself
to Moses in the bufh. The three wise men who
came to seek Christ at Jerufalem , the Angel of
the Lord was their leader. The Angels of the
l ord directed Daniel . Therefore there is nothing whereof any one may glory ; For it is not
vnto him that willeth nor unto him that runi\eth ;
but to whom God will have mercy , or of some
other spiritual fate. From hence springeth all
Magic, and thither again it will revolve, whether it be good or evil. In this manner 1 ages
the hrll teacher of the Magic of the Romans,
gufhed out of the earth. Diana of the Ephelians (hewed her worship, as if it had been sent
from heaven. So also Apollo, and all the Religion of the Heathens is taken from the same
Spirits ; neither are the opinions of the Sadduces, human inventions.

Aphorism 49.

The conclusion therefore of this Ifagoge is
the same which we have already spoken of,
That even as there is one God, from whence
is all good ; and one lin, to wit, diiobedience,
againft the will of the commanding God, from
whence comes all evil ; so that the fear of God
is the beginning of all wisdom , and the profit of

all Magic ; for obedience to the will of God,
followeth the fear of God; and after this, do
lojlow the presence of God and of the holy
Spirit, and the miniflry of the holy Angels.,
and all good things out of the inexhauftable
trea fares of God.

But unprofitable and damnable Magic ariseth
from this ; where we lofe the fear of God out
of our hearts, and suffer sin to reign in us,
there the Prince of this world, the God of this
world, beginneth, and fetteth up his kingdofri
inflead of holy things, in such as he sindetli
profitable for his kingdom; there even as the
spider taketh the sly which falleth into his wTeb,
io Satan spreadeth abroad his nets, and taketh
men with the snares of covetousnefs, until he
fucketh him, and draweth him to eternal fire,
these he cherifheth and advanceth on high, that
their fall may be the greater.

Courteous Reader apply thy eyes and mind
to the sacred and profane Hiflories, and to those
things which thou seefl daily to be done in the
world, and thou (halt sind all things full of
Magic, according to a two-fold Science, good
and evil ; which, that they may be the better
diseerned, we will put here their divifion and
fubdivihon, for the conclusion of these Jfagoges ;

O 3 wherein

wherein every one may contemplate, what is to
be followed, and which to be avoided, and how
far it is to be laboured for by every one, to a
competant end of life and living,

1 c *ii;

, 1 - » • '

• , « # j *

, f I .

. . - -> . . , l i . . . » i ' ‘ 1 • ■ ' '

Sciences

i lo

O ‘

i i J

Theofophy

Anthrofophy
given
to man

Cacofo- f
Phy i

Cacodse

mony

Knowledge of the Word of
God, and ruling ones life according to the Word of God.
Knowledge of the government
of God by Angels, which the
Scripture calleth watchmen;
and to understand the mystery
of Angels.

Knowledge of natural Things.

Wifdom in human Things.

Contempt of the Word of God,
and to live after the will of
the Devil.

Ignorance of the government
of God by Angels.

To contemn the cuftody of the
Angels, and that their companions are of the Devil.
Idolatry.

Atheifm.

The knowledge of poisons in
nature, and to use them.
Wifdom in all evil arts, to the
deftru6lion of mankind, and
to use them in contempt of
God, and for the lofs and deflrutlion of men.

F I N I S.

»*S

-V ’’ V - j i,

' ' • ' o ; f i . r ‘

t I

■ i :■! .

t '

< ;

« . j>

' tit

■ r

J. ,

r> l ^ w ^ - • /

of all the principal Matters contained
in this BOOK.

~ - i - —

r r

""*"“■ i ' j

Page .

OF Geomancy,-; ,g

Fibres of the Greater and Leffer 1
Fortune, J " 1

The four Matres, ------

The Secondary Matres, 26

1 heme of Geomancy, - - - - -

The Twelve Houses, ------

T he Firft House, Hfl

For tuna Major, - -- -- -- ^2

— Minor, - -- -- -- or

Via, 37

Populus, -

Acquifitio, - -- -- -- - <0

Letitia, - -

Puella, 41

Amiffio, - -- -- -- -- - 4 <)

Conjundio

INDEX.

Conjucctio, - -- -- -- - 3 i

Albus, - -- -- -- -- 53

Puer, - 55

Rubeus, - -- -- -- --- 37

Career, --------- 60

Triftitia, - -- -- -- -- 61

Caput Draconis, - - — - 63

Cauda Diaconis, ------ 64

Magical Ceremonies, ------ 66

Celeflial Characters, - -- -- -76

Charaders of good Spirits, - 78

Chara&ers of evil Spirits, - 7 9

Shapes familiar to the Spirits of Saturn
and Jupiter, J

Shapes familiar to the Spirits of Mars, - 83

Shapes familiar to the Spirits of the Sun jg
and Venus, \ J

The familiar Shapes of the Spirits of Mer- 1 g
cury and the Moon, J

Obfervations for the Operator before he j
begins to work, from Page 86 to 123 j
Heptameron, or Magical Elements, - 1 26

Description of the Circle, - - - - 127

Names of the Hours and the Angels rul-1 ^
ing them, J

Names of the Times, ----- 130

Renidi&ion of the Circle, - Ibid

Garment and Pentacie, ----- 132

Manner

INDE X.

Manner of Working, ----- 1 33

Exorcifm of the Spirits of the Air, - - 135

Prayer to be said in the Circle, - - 141

Vifions and Apparitions, - 144

Figure of the Circle, ----- 1 49

Consideration of the Lord's day, - - 150

Conjuration of the Lord's day, - - - 151
Consideration of Monday, - 153

Conjuration of Monday, - - - - 154

Consideration of Tuefday, - - - - 133

Conjuration of Tuefday, - 136

Consideration of Wednefday, - 138

Conjuration of Wednefday, - - - 1 3 q

Consideration of Thurfday, - - - - 161
Conjuration of Thurfday, - - - - 162

Consideration of Friday, - 164

Conjuration of Friday, - - - - 165

Consideration of Saturday, - - - - 167

Conjuration of Saturday, - Ibid

Tables of the Angels of the Hours , ac -
cordingto the courfe of the Days.

Pages

Sunday, — — .- - — — — — - 169

Monday and Tuefday, - - - - - 170

Wednefday

INDEX.

Wednefday and Thurfday, - - - - 171

Friday and Saturday, ----- j 7 o

JDifcourfe between Caflor and Pollux, - 173

Agronomical Geomancy, - - - - 231

The Pofuion of the Twelve Signs, - - 233

Oueflions of the Firfl House, - 234

. — of the Second House, *- 238

. of the Third and Fourth Houses., 240

— of the Fifth Houle, - 242

— of the Sixth House^ - 246

of the Seventh House, - - - 248

— of the Eighth House, - - - 258

of the Ninth House, - - - 259

— of the Tenth and Eleventh Houses, 26 1

— of the Twelfth House, - - 262

Atbatel of Magic, containing Seven

Sept-inaries,

The Firfl Septenary, ----- 265

The Second Septenary, ----- 268

1 he Third Septenary, ----- 2-5

The Fourth Septenary, ----- 291

The Fifth Septenary, ----- 296

The Sixth Septenary, ----- 300

Tlie Seventh Septenary, - - - - - 3 10

FI NI S.

Colophon

Attributed to Heinrich Cornelius Agrippa von Nettesheim (1486–1535); authorship almost certainly pseudonymous. Translated from Latin into English by Robert Turner, "Philomathes" (London, 1655). First edition: London, 1655. Second edition: London, 1665, "corrected and enlarged." This text archived from the 1783 London reprint (archive.org identifier: b28777724), which reproduces Turner's translation "with great Improvements."

The volume contains five separate treatises: (1) Of Geomancy, attributed to Agrippa; (2) The Heptameron, or Magical Elements, attributed to Peter de Abano; (3) Astronomical Geomancy, source uncertain; (4) Of the Nature of Spirits, attributed to Georg Pictorius; (5) The Arbatel of Magic, author unknown (first published Basel, 1575). The Arbatel alone survives from a planned nine-tome work; only the first tome, the Isagoge (forty-nine aphorisms), was ever published.

OCR cleanup: automated long-s conversion (~500+ substitutions), running header and page number removal (55 running headers and printer's signature marks removed across all five treatises), paragraph reconstruction, and systematic OCR error correction across multiple passes. Structural restoration: all 49 Arbatel aphorism headers recovered from OCR garble (12 headers restored from variants such as "Abhor.", "Ap/wr.", "Aphn", "A'phor."), all seven Septenary headers verified, and five treatise section boundaries marked. Manual attention concentrated on the Preface and Arbatel sections. The Geomancy and Heptameron sections retain residual OCR damage, particularly in tabular material, spirit names, Latin phrases, and decorative typography. These sections will benefit from verification against the original scan pages (archive.org: b28777724). Early Modern English spelling and syntax are preserved throughout; no modernization has been applied.

Compiled and formatted for the Good Work Library by the New Tianmu Anglican Church, 2026.

Related texts in the archive: Agrippa — De Occulta Philosophia, Book I: Natural Magic — the theoretical foundation to which this Fourth Book is the practical companion. · Ars Notoria (1657) — a contemporaneous Solomonic grimoire from the same period of English magical publishing. · The Rosicrucian Manifestos — the other great current of seventeenth-century esoteric thought.

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