Henry Cornelius Agrippa's fourth book of occult philosophy and geomancy magical elements of Peter de Abano : astronomical geomancy : the nature of spirits : and Arbatel of magick / translated into English by Robert Turner ...

Henry Cornelius Agrippa's Fourth BOOK OF OCCULT PHILOSOPHY, AND GEOMANCY. Magical Elements of PETER de ABANO. ASTRONOMICAL GEOMANCY. THE NATURE of SPIRITS: And ARBATEL of MAGICK.

Translated into English by Robert Turner. Philomathées.

LONDON: Printed in the Year. M. DC. LV.

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 where∣with the rational soul was endued, are by the rusty canker of time brought into corruption. For Magick itself, which the ancients did so divinely contemplate, is scandalized with bearing the badge of all diabolical sorceries: which art (saith Mirandula) Pauci intelligunt, multi reprihendunt, & sicut canes ignotos semper allatrant: Few un∣derstand, 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 in∣deed not Magus, but Goes, that is, familiar with evil spirits, usurped that title. But Magick and Witchcraft are far different sciences; whereof Pliny being ignorant, scoffeth thereat: for Nero (saith Pliny * 2.1) who had the most excellent Ma∣gicians of the East sent him by Tyridates King of Armenia, who held that kingdom by him, found the art after long study and labour altogether ri∣diculous. Now Witchcraft and Sorcery, are works done meerly by the Devil, which with

respect unto some covenant made with man, he acteth by men his instruments, to accomplish his evil ends: of these, the histories of all ages, people and countrys, as also the holy Scriptures, afford us sundry examples.

But Magus is a Persian word primitively, whereby is exprest such a one as is altogether con∣versant in things divine; and as Plato affirmeth, the art of Magick is the art of worshiping God: & the Persians called their gods Magoús, hence Ap∣pollonius saith, that Magus is either o kaká phúsin Theós or therapeutées Theóne, that is, that Ma∣gus is a name sometimes of him that is a God by nature, and sometimes of him that is in the ser∣vice of God: in which latter sense it is taken in Matth. 2.1, 2. when the wise men came to worship Jesus, and this is the first and highest kind, which is called divine Magick; and these the Latins did intitle sapienties, or wise men: for the fear and worship of God, is the begining of knowledge. These wise men the Greeks call Philosophers; and among the Egyptians they were termed Priests: the Hebrews termed them Ca∣balistos, Prophets, Scribes and Pharisees; and amongst the Babylonians they where known by the name of Caldeans; and by the Persians they were called Magicians: and one speaking of Sosthenes, one of the ancient Magicians, useth these words: Et verum Deum merita majestate prosequitur, & angelos ministros Dei sed veri ejus

venerationi novit assistere; idem daemonas prodit ter∣renos, Vagos, humanetatis inimicos: Sosthenes ascribeth the due Majesty to the true God, and acknowledgeth that his Angels are ministers and messengers which attend the worship of the true God; he also hath delivered, that there are Devils earthly and wandering, and enemies to mankind.

So that the word Magus of itself imports a contemplator of divine and heavenly Sciences; but under the name of Magick are all unlawful Arts comprehended; as Necromancy and witch∣craft, and such Arts which are effected by com∣bination with the Devil, and whereof he is a party.

These Witches and Necromancers are also called Malefici or venefici; sorcerers or poisoners; of which name Witches are rightly called, who without the art of Magick do indeed use the help of the devil himself to do mischief; practicing to mix the powder of dead bodies with other things by the help of the Devil prepared; and at other times to make pictures of wax, clay; or otherwise (as it were sacramentaliter) to effect those things which the Devil by other means bringeth to pass. Such were, and to this day partly, if not altogether, are the corruptions which hav•• made odious the very name of Ma∣gick, having chiefly sought, as the manner of

all impostures is, to countefeit the highest and most noble part of it.

A second kind of Magick is Astrology, which judgeth of the events of things to come, natural and human, by the motions and influences of the stars upon these lower elements, by them obser∣ved and understood.

Philo Judeus affirmeth, that by this part of Magick or Astrology, together with the motions of the stars and other heavenly bodies, Abraham found out the knowledge of the true God while he lived in Caldea, Qui contemplatione Creatura∣rum, cognovit Creatorem (saith Damascen) who knew the Creator by the contemplation of the creature. Josephus reporteth of Abraham, that he instructed the Egyptians in Arithmetick and Astronomy; who before Abraham's coming unto them, knew none of these Sciences.

Abraham sanctitate & sapientia omnium praes∣tantissimus, primum Caldaeos, deinde Phenices, demum Egyptios Sacerdotes, Astrologia & Divina docuerit. Abraham the holiest and wisest of men, did first teach the Caldeans, then the Phoenici∣ans, lastly the Egyptian Priests, Astrology and Divine knowledge.

Without doubt Hermes Trismegistus, that di∣vine Magician and Philosopher, who (as some say) lived long before Noah, attained to much Divine knowledge of the Creator through the study of Magick and Astrology; as his writings, to this day extant among us testify.

The third kind of Magick containeth the whole Philosophy of nature; which bringeth to light the inmost virtues, and extracteth them out of natures hidden bosom to human use: Vir∣tutes in centro centri latentes; Virtues hidden in the centre of the Centre, according to the Chy∣mists: of this sort were Albertus, Arnaldus de villa nova, Raymond, Bacon, and others, &c.

The Magick these men professed are thus de∣fined. Magia est connexio a viro sapiente agentium per naturam cum patientibus, sibi, congruenter respondentibus, ut inde opera prodeant, non sine eorum admiratione qui causam ignorant. Magick is the connexion of natural agents and patients, a••swerable 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, Zoroaster was well learned, espe∣cially in the first and the highest: for in his

Oracles he confesseth God to be the first and the highest; he believeth of the Trinity, which he would not investigate by any natural know∣ledge: he speaketh of Angels, and of Para∣dise; approveth the immortallity of the soul; teacheth Truth, Faith, Hope, and Love; discoursing of the abstinence and charity of the Magi.

Of this Zoroaster, Eusebius in the Theology of the Phoenicions, using Zoroaster's own words: Haec ad verbum scribit (saith Eusebius) Deus primus, incorruptibillium, sempiternus ingenitus, expers partium, sibiipsi simillimus, bonorum omni∣um auriga, munera non expectans, optimus, pruden∣tissimus, pater juris, sine doctrina justitiam perdoc∣tus, natura perfectus, sapiens, sacrae naturae uni∣cus inventor, &c. Thus saith Zoroaster, word for word: God the first, incorruptable, ever∣lasting, unbegotten, without parts, most like himself, the guide of all good▪ expecting no re∣ward, the best, the wisest, the father of right, having learned justice without teaching, perfect, wise by nature, the only inventor thereof.

So that a Magician is no other but divinorum cultor & interpres, a studious observer and ex∣pounder of divine things; and the art itself is none other than quam Naturalis Philosophiae ab∣soluta

consummatio, than the absolute perfection of natural Philosophy. Nevertheless there is a mixture in all things, of good with evil, of falshood with truth, of corruption with purity. The good, the truth, the purity, in every kind, may well be embraced: as in the ancient wor∣shiping of God by Sacrifice, there was no man knowing God among the Elders, that did for∣bear to worship the God of all power, or con∣demn that kind of Worship, because the Devil was so adored in the Image of Baal, Dagon, Astaroth, Chemosh, Jupiter, Apollo, and the like.

Neither did the abuse of Astrology terrify Abraham, (if we believe the most ancient and religious Writers) from observing the motions and natures of the heavenly bodies. Neither can it dehort wise and learned men in these days from attributing those virtues, influences, and inclinations, to the St••rs and other Lights of heaven, which God hath given to those his glorious creatures.

I must expect some calumnies and obtrecta∣tions against this from the malicious prejudiced man, and the lazy affecters of ••gnorance, of whom this age swarms: but ••he voice and sound of t••e Snake and the Goose is all one. But our stomachs are not now so queazy and tender,

after so long time feeding upon solid Divinity; nor are we so umbragious and startling having been so long enlightened in Gods path, that we should relapse into that childish Age, in which Aristotle's Metaphysicks, in a council in France, was forbid to be read.

But I incite the Reader to a charitable opinion hereof, with a Christian Protestation of an inno∣cent purpose therein; and intreat the Reader to follow this advice of Tabaeus, Qui litigant, sint ambo in conspectu tuo mali & rei. And if there be any scandel in this enterprize of mine, it is taken, not given. And this comfort I have in that Axiome of Trismegistus, Qui pius est, summe philosophatur. And therefore I present it with∣out disguise, and object it to all of candor and indifference: and of readers, of whom there be four sorts, as one observes: Spunges, which attract all without distinguishing; Hour-glasses, which receive, and pour out as fast; Bags, which retain only the dregs of Spices, and let the Wine escape: and Sieves, which retain the best only. Some there are of the last sort, and to them I present this Occult Philosophy, knowing that they may reap good thereby. And they who are severe against it, they shall par∣don this my opinion, that such their severity

proceeds from Self-guiltiness; and give me leave to apply that of Ennodius, that it is the nature of the Self-wickedness, to think that of others, which they themselves deserve. And it is all the comfort which the guilty have, Not to find any innocent. But that a∣mongst others this may find some acceptation, is the desire of

R. TURNER.

London, Aug. 1654.

To his special friend Mr. R. Turner, on his judi∣cious Translation of Corn. Agrippa.

AS one that just out of a trance appears, Amaz'd with stranger sights, whose secret fears Are scarcely past, but doubtful whether he May cr••dit's eyes, remaineth stedfastly Fix'd on those objects; just like him I stand, 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 skies, Talking with Gods; and then anon he pries Int' earths deep cabinet, as t' Mercury, All kinds o•• spirits willing subjects be, And more than this his book supplies: but we Blind mortals, no ways could be led to see That light without a taper: then thou to us, Must be Agripga and an Oedipus. Agrippa once again appears, by thee Pull'd out o' th' ashes of Antiquity. Let squint-ey'd envy pine away, whilst thou Wear'st crowns of Praise on thy deserving brow.

I· P. B. Cantabrigiae.

To his ingenious friend Mr. Turner, upon his Translation.

THrice noble Soul! renown'd Epitome, Of Learning and Occult Philosophy; That unknown Geomancy dost impart, With profound secrets of that abstruce Art! T' expound Natural Magick is thy task; Not hell born Necromancy to unmask; Exposing mysteries to public view, That heretofore were known to very few. Thou dost not keep thy knowledge to thy self, (As base covetous Misers do their pelf; Whose numerous b••gs of rust-eaten gold, Profits none, till themselves are laid in mold) But studious of public good dost make All of th' fruits of thy labours to pertake. Therefore if some captious Critick blame Thy writings, surely then his judgment's lame. Art hath no hater but an empty pate, Which can far better carp, than imitate, Nay Zoilus or Momus will not dare Blame thy translation, without compare Excellent. So that if an hundred tongues Dame nature had bestow'd, and brazen lungs▪ Yet rightly to ebuccinate thy praises, I should want strength, as well as polite phrases. But if the gods will grant what I do crave, Then Enoch's translation shalt thou have.

W. P. S. John's Cambr.

To his friend the Author, on his Translation.

WHat not a Sibyl or Cassandra left? Apollo ceas'd? has sharp-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 Tiresias soul, or the great Calcha's 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'st Country Without great travel? Can't we below descry The mind o' th' gods above? All's done by thee, Agrippa; all their arts lie couch'd in thee. Th' art that before in divers heads did lie, Is now collect int' one Monopoly. But all's in vain; we lack'd an Oedipus, Who should interpret's meaning unto us: This thou effect'st with such dexterity, Adding perhaps what the Author ne'er did see; That we may say, thou dost the art renew: To thee the greater half of th' praise is due.

J. B. Cantabrigiae.

To the Author, on his Translation of Cornelius Agrippa.

PAllas of learning th' art, if Goddess ••am'd; Which Prototype thy knowledge hath ex∣plain'd; Which nature also striving to combine, Science and Learning in this form of thine, To us not darkly, but doth clearly shew Knowledge of Mysteries as the shrine in you. By thy permission 'tis, we have access Into Geomancy; which yet, unless Thou hadst unmask'd, a mystery 't had lain, A task too hard for mortals to explain. Which since thou hast f••om the Lethaean floods Preserv'd we'll consecrate the Laurel buds To thee: (Phoebus dismissed) thine shall be The Oracle, to which all men shall flee In the time of danger; thy predictions shall, To whatsoever thou command'st, inthral Our willing hearts; yea, thou shalt be Sole Prophet, we obedient to thee.

J· R.

To the Author, on his ingenious Transla••ion of Cornelius Agrippa.

WHat is 't I view? Agrippa made to wear An English habit? sure 'tis something rare. Or are his Roman garments, by thy Wit, Translated to an English garb so fit T' illustrate him? for that thou hast, we see, Enlightened his obscure Philosophy; And that which did so intricate remain, Thou hast expos'd to ev'ry vulgar brain. If then thy beams through such dark works shine clear, How splendent will they in thine own appear; Then go thou on, brave soul, to spread such rays Of Learning through the world, may speak thy praise. And fear no Criticks: for thou, by a spell, Canst force their tongues within their teeth to dwell.

Jo. Tabor. of St. John's in Cambrige.

To the Author, on his Translation of Cornelius Agrippa.

DOth Phoebus cease to answer t' our demands, Or will he not accept at mortals hands A sad bidental? and is Sibyls cave, Inhabitable? or may Tiresias have No successor nor rival? how shall we Then Oedipus to th' world direct; if he Do incess add to parricide, th' are dumb That could predict what things should surely come: And they are silent that knew when t' apply T' our body-politic purge and phlebotomy. How will bold thieves our treasures rob, who shall Lost goods regain, or by his charms recall The nocent? Th' art by thee repriev'd: In thee the Magi seem to be reviv'd. Phoebus is not brain-sick, Jove's doves not dead, Th' oracles not ceas'd: Agrippa's bed (Like the Arabian birds self-builded nest, Which first her urn proves, then her quickning rest) Hath thee produc'd more than his equal sure, Else had this art as yet remain'd obscure, A miracle to vulgars, well known to none, Scarce read by deepest apprehension. Then I'll conclude, since thou dost him explain, That the younger brother hath the better brain.

John Tomlinson, of St. John's in Cambridge.

To his good friend the Author, on his Translation of Occult Philosophy and Geomancy.

MOST noble undertakings! as if art And prudence should a bargain make t' im∣part Refulgent lustres: you send forth a ray, Which noblest partons never could display, Well may Diana love you and inspire, Your noblest genius with caelestial fire, Whose sparkling fancy with more power can quell, And sooner conquer than a magic spell. The author thought not, (when he pen'd the book) To be surmounted with a higher look, Or be o'ertopt b' a more triumphant strein, Which should exalt his then most pleasant vein, But seeing that a later progeny Hath snatch'd his honour from obscurity, Both shall revive, and make spectators know The best deservers of the laurel bow, Nature and art here strive, the victory To get: and though to yield he doth deny, Th' hast got the start: though he triumph in praise, Yet may his Ivy wait upon your bays.

M. S. Contabrigiae.

Henry Cornelius Agrippa, Of Geomancy.

GEOMANCY is an art of divination, where∣by the judgment may be rendered by lot, or destiny to every question of every thing whatsoever: but the art hereof consisteth especially in certain points, whereof certain figures are deducted according to the reason or rule of e∣quallity or inequallity, likeness or unlikeness; which figures are also reduced to the caelestial figures, assuming their natures and properties, according to the course and forms of the signs and planets. Notwithstanding this in the first place we are to consider, that this kind of art can declare or shew forth nothing of verity, unless it shall be radical in some divine virtue; and this the authors of this science have demonstrated to be too-fold: the one whereof consists in religion and cerimonies; and therefore they will have the projecting of the points of this art to be made with signs in the earth: wherefore the art is appropri∣ated to this element the earth, even as pyroman•••• to the the fire, and hydromancy to the element of water: then whereas they judged the hand of the projector or worker to be most powerfully

moved, and directed to the terrestrial spirits; and therefore they first used certain holy incan∣tations and deprecations, with other rites and ob∣servations, provoking and alluring spirits of this nature hereunto.

Another power there is that doth direct and rule this lot or fortune, which is in the very soul itself of the projector, when he is carried to this work with some great egress of his own de∣sire, for this art hath a natural obedience to the soul itself, and of necessity hath efficacy and is moved to that which the soul itself desires; and this way is by far more true and pure: neither matters it where or how those points are projected: therefore this art hath the same radix with the art of Astrological questions: which also can no otherwise be verified, unless with a constant and excessive affection of the Querent himself. Now then that we may proceed to the praxis of this art; first it is to be known, that all figures upon which this whole art is founded are only sixteen, as in this following table you shall see noted, with their names.

Greater Fortune. [illustration] * * * *   *     *	Lesser Fortune. [illustration]   *     *   *   * *   *	Solis. ☉
Via [illustration] * * * *	Populus [illustration] * * * * * * * *	Lunae. ☽
Acquisit [illustration] * *   *   *   *   *	Laetitia. [illustration]   *   * * *   * *   *	Jovis. ♃
Puella [illustration]   *   * *   *     *	Amissio [illustration]   *   * *   *   *   *	Veneris. ♀
Conjunct [illustration] * *   *     *   *   *	Albus [illustration] * * * *   *   *   *	Mercury ☿
Puer. [illustration]   *     *   *   *   *	Rubeus [illustration] * *   *   *   * *   *	Martis. ♂
Carcer. [illustration]   *   * * *   * *	Tristitia [illustration] * * * * *   *   *	Saturn. ♄
☊ Drag head. [illustration] * *   *     *     *	☋ drag tail. [illustration]   *     *     *   *   *

Now we proceed to declare with what planets these figures are distributed: for hereupon all the propriety and nature of figures, and the judgment of the whole art dependeth: therefore the greater and lesser fortune are ascribed to the Sun; but the first or greater fortune is when the sun is diurnal, and posited in his dignities; the other, or lesser fortune, is when the sun is nocturnal, or placed in less dignities. Via, and Populus, (that is, the way, and people) are referred to the moon;

the first from her beginning and increasing, the second from her full light and quarter decreasing. Acquisitio, and Laetitia, (which is gain, profit; Joy and gladness) are of Jupiter: but the first hath Jupiter the greater fortune, the second the less, but without detriment. Puella and Amissio are of Venus; the first fortunate, the other (as it were) retrograde, or combust. Conjunctio and Albus are both figures of Mercury, and are both good: but the first the more fortunate. Puer and Rubeus are figures ascribed to Mars; the first whereof hath Mars benevolent, the second male∣volent. Carcer and Tristtitia are both figures of Saturn, and both evil; but the first of the greater detrement. The Dargons head and Dragons tail do follow their own natures.

And these are the infallable comparisons of the figures, and from these we may easily discern the equality of their signs; therefore the greater and lesser fortunes have the sign of Leo, which is the house of the Sun: Via and Populus have the sign of Cancer, which is the house of the Moon: Acquisitio hath for his sign Pisces; and Laetitia Sagittary, which are both the houses of Jupiter: Puella hath the sign of Taurus, and Amissio of Libra, which are the houses of Venus: Conjunctio hath for his sign Virgo. and Albus the sign Ge∣mini, the houses of Mercury: Puella and Rubeus have for their sign Scorpio, the house of Mars: Carcer hath the sign Capricorn, and Tristitia

Aquary, the houses of Saturn: the Dragons head and tail are thus divided, the head to Ca∣pricorn, and the Dragons tail adhereth to Scorpio: and from hence you may easily obtain the Tri∣plicities of these signs, after the manner of the triplicities of the signs of the zodiack: Puer there∣fore, both fortunes, and Laetitia, do govern the fiery triplicity; Puella, Conjunctio, Carcer, and the Dragons head, the earthly triplicity: Albus, Amissio, and Tristitia, do make the airy triplicity: and Via, Populus, and Rubeus, with the Dra∣gons tail, and Acquisitio, do rule the watry tri∣plicity; and this order is taken according to the course or manner of the signs.

But if any will constitute these triplicities accord∣ing to the natures of the planets, and figures themselves, let him observe this rule, that For∣tuna major, Rubeus, Puer, and Amissio, do make the fiery triplicity: Fortuna minor, Puella, Lae∣titia, and Conjunctio, the triplicity of the air: Acquisitio, the Dragons tail, Via, and Populus, do govern the watry triplicity; and the earthly triplicity is ruled by Carcer, Tristitia, Albus, and the Dragons head. And this way is rather to be observed than the first which we have set forth; because it is constituted according to the rule and manner of the signs.

This order is far more true and rational than that which vulgarly is used, which is described after this manner: of the fiery triplicity are,

Cauda, Fortuna minor, Amissio, and Rubeus: of the airy triplicity are, Acquisitio, Laetetia, Puer, and Conjunct••o: of the watry triplicity are, Populus, Via, Albus, Puella: and Caput, For∣tuna major, Carcer, and Tristitia, are of the earthly triplicity.

They do likewise distribute these figures to the twelve signs of the zodiack, after this manner; Acquisitio, is given to Aries; Fortuna both ma∣jor and minor to Taurus; Laetitia to the sign Ge∣mini; Puella and Rubeus to Cancer; Albus is assigned to Leo, Via to Virgo; the Dragons head and Conjunctio to Libra; Puer is submitted to Scorpio; Tristitia and Amissio are assigned to Sa∣gittary; the Dragons tail to Capricorn; Populus to Aquarius and Carcer is assigned to to the sign Pisces.

And now we come to speak of the manner of projecting or setting down these figures, which is thus; that we set down the points according to their course in four lines, from the right hand towards the left, and this in four courses: there will therefore result unto us four figures made in four several lines, according to the even or un∣even marking every several line; which four fi∣gures are wont to be called Matres: which do bring forth the rest, filling up and compleating the whole figure of judgment, an example whereof you may see here following.

[illustration]

Of these four Matres are also produced four other secondary figures, which they call Filiae, or succedents, which are gathered together after this manner, that is to say, by making the four Matres according to their order, placing them by course one after another **; then that which shall result out of every line maketh the figure of Fileae, the order whereof is by descending from the superior points through both m••diums to the lowest: as in this example.

[illustration]

Filiae pro∣duced.	Matres.
*   * *   *     *   *	*   * *   *     *   * *
*   *     *   * *   *	*     *   * *   *
* *   *     *   * *	* * * *         * * *
* * * *         *	* * * *

And these figures do make 8 houses of heaven, after this manner, by placing the figures from the left hand towards the right: as the four Matres do make the four first houses, so the four Filiae do make the four following houses, which are the fifth, sixth, seventh, and eighth: and the rest of the houses are found after this manner; that is to say, out of the first and second is derived the ninth; out of the third and fourth the tenth; out of the fifth and sixth the eleventh; 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 num∣ber in the remaining points of each figure. After the same manner they are produced out of the last four figures, that is to say, of the ninth, tenth, eleventh, and twelfth, two figures, which they call Coadjutrices or Testes; out of which two is also one constituted, which is called the index of the whole figure, or thing quesited: as appeareth in this example following.

[illustration]

A Theme of Geomancy.

Filiae.

Matres.

And this which we have declared is the com∣mon manner observed by Geomancers, which we do not altogether reject, neither extoll; there∣fore this is only to be considered in our judgments: now therefore I will give you the true figure of Geomancy, according to the right constitution of Astrological reason, which is thus.

As the former Matres do make the four angles of an house, the first maketh the first angle, the second the second angle, the third maketh the third angle, and the fourth the fourth angle; so

the four Filiae arising from the Matres, do con∣stitute the four succedent houses; the first mak∣eth the second house, the second the eleventh, the third the eighth, and the fourth maketh the first house; the rest of the houses, which are ca∣dents, 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 thi••d, and of the fourth and eighth the twelfth.

And now you have the whole figure of true judgment constituted according to true & e••••icaci∣ous reasons, whereby I shall shew how you shall complete it: the figure which shall be in the first house shall give you the sign ascending, which the first figure sheweth; which being done, you shall attribute their signs to the rest of their houses, according to the order of the signs: then ••n every house you shall note the planets accord∣••ng to the nature of the figure: then from all these you shall build your jud••ment according to the ••ignification of the planets in the signs and houses wherein they shall be found, and according to ••heir aspects among themselves, and to the place o•• the querent and thing quesited; and you shall judge according to the nature of the signs ascend∣••••g in their houses, an•• according to the nature ••nd properties of the figure•• which they have

placed in to the several houses and according to commisture of other figures aspecting them: the index of the figure which the Geomancers for the most part have made, how it is found in the former figure.

But here we shall give you the secret of the art of finding out the Index in the subsequent figure, which is thus: that you number all the points which are contained in the lines of the projections, and this you shall divide by twelve: and that which remaineth project from the ascendent by the several houses, and upon which house there falleth a final unity, that figure giveth you a competent judgment of the thing quesited; 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 certifie you of the thing quesited. The example of this Figure is here placed.

[illustration]

There remains out of the division of the projections 6 points; wherefore Jupiter in the sixth house sheweth the index.

It remaineth now, that we declare, of what thing and to what house a question doth appertain. Then, what every Figure doth shew or signify ••oncerning all questions in every house.

First therefore we shall handle the significations of the houses; which are these.

The first house sheweth the person of the querent, as often as a question shall be proposed concerning himself, of his own matters, or any thing apper∣taining to him. And this house declareth the

judgment of the life, form, state, condition, habit, disposition, form and figure, and of the colour of men. The second house containeth the judgment of substance, riches, poverty, gain and loss, good fortune and evil fortune: and of accidents in substance; as theft, loss or neg∣ligence. The third house signifieth brethren, sisters and collaterals in blood: it judgeth of small journeys, and fidelities of men. The fourth house signifies father and grandfathers, 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 servants; of cattle and domestic animals. the seventh house signifieth wedlock, whoredom, and fornication; rendereth judgment of friends, strifes, and controversies; rendereth judgment of Judges. The eighth hath signification of death, and of those things which come by death of legates, and heredita∣ments; of the dowry or portion of a wife. The ninth house sheweth journeys, faith, and con∣stancy; dreams, divine sciences, and religion. The tenth house hath signification of honours, and of magisterial offices. The eleventh house

signifies friends, and the substance of Princes. The twelfth house signifies en••mi••s, servants, impri∣sonment, and misfortune, and w••••tsoever evil can happen besides death an•• sickness, the judgments whereof are to be required in the sixth house, and in the eighth.

It rests now, that we shew you what every figure before spoken of signifieth in these places; which we shall now unfold.

Fortuna major being found in the first house, giveth long life and freeth from the molestation of diseases: it demonstrateth a man to be noble, magnanimous, of good manners, mean of sta∣ture, complexion ruddy, hair curling, and his superior members greater than his inferior. In the second house, he signifies manifest riches and manifest gain, good fortune, and the gaining of any thing lost or mislaid; the taking of a thief, and recovery of things stolen. In the third house, he signifieth brethren and kinsmen▪ no∣bles, and persons of good conversation; jour∣neys to be prosperous and gainful with honour: it demonstrateth men to be faithful, and their friendship to be unfeigned. In the fourth house, he represents a father to be noble, and of good reputation, and known by many people: he en∣largeth possessions in cities, increaseth patrimo∣nies, and discovereth hidden treasures. In this place he likewise signifies theft, and recovers every thing lost In the fifth house, he giveth

by children, and causeth them to attain to great honours: Embassages he rendereth prosperous; but they are purchased with pains and prayers: he noteth rumours to be true: he bestoweth public honours, and causeth a man to be very famous after death: foresheweth a woman with child ••o bring forth a man child. In the sixth house, he freeth from diseases: sheweth those that have infirmities shall in a short time recover: signifieth a physician to be faithful and honest, to administer good Physic, of which there ought to be had no suspicion; household servants and ministers to be faithful: and of animals he chiefly signifies horses. In the seventh house, he giveth a wife rich, honest and of good man∣ners; loving and pleasant: he overcom••th strifes and contentions. But if the question be con∣cerning them, he signifieth the adversaries to be very potent, and great favourites. In the eighth house, if a question be proposed of the death of any one, it signifies he shall live: the kind of death he sheweth to be good and natural; an honest burial, and honourable funerals: he foresheweth a wife to have a rich dowry, legacies and inheritances. In the ninth house, he signi∣fieth journeys to be prosperous; and by land on horseback, rather th••n on foot; to be long, and not soon accomplished: he sheweth the return of those that are absent; signifies men to be of

good faith, and constant in their intentions; and religious; and that never change or alter their faith: Dreams he presageth to be true; signifieth true and perfect sciences. In the tenth House, he foresheweth great honours, bestow∣eth public Offices, Majestracy, and Judgments; and honours in the courts of Princes: signifieth Judges to be just, and not corrupted with gifts; bringeth a Cause to be easily and soon expedited: sheweth Kings to be potent, fortunate, and victorious: denoteth victory to be certain: sig∣nifieth a mother to be noble, and of long life. In the eleventh house, he signifieth true friends, and profitable; a Prince rich and liberal: mak∣eth a man fortunate, and beloved of his Prince. In the twelfth house, if a question be proposed of the quality of enemies, it demonstrateth them to be potent and noble, and hardly to be resisted; But if a question shall be concer∣ning any other condition or respect of the enemies, he will deliver from their treacheries. It signifies faithful servants; reduceth fugitives; hath signification of animals, as horses, lions, and bulls: freeth from imprisonments; and eminent dangers he either mitigateth or taketh away.

Fortuna minor in the first house, giveth long life, but incumbred with divers molestations and sicknesses: it signifieth a person of short sta∣ture,

a lean body, having a mold or mark in his forehead or right eye. In the second house, he signifies substance, and that to be consumed with too much prodigality: hideth a thief; and a thing stolen is scarsely to be recovered, but great labour. In the third house, he caus∣eth dicord amongst brethren and kinsfolk; threateneth danger to be in a journey, but es∣capeth it: rendereth men to be of good faith, but of close and hidden minds. In the fourth house, he prejudiceth patrimonies and inheri∣tances; concealeth treasures; and things lost cannot be regained, but with great difficulty: he signifieth a father to be honest, but a spen∣der of his estate through prodigality, leaving small portions to his children. Fortuna minor in the fifth house, giveth few children; a wo∣man with child he signifies shall have a woman-child; signifies Embassages to be honourable, but little profitable; raiseth to mean honours; giveth a good fame after death, but not much divulged; nor of lasting memory. In the sixth house, he signifies diseases, both sanguine and cholerick; sheweth the sick person to be in great danger, but shall recover: signifies faith∣ful servants, but slothful and unprofitable: and the same of other animals. In the seventh house, he giveth a wife of a good progeny de∣scended; but you shall be incumbred with ma∣ny

troubles with her: causeth love to be anxious and unconstant: prolongeth contentions, and maketh ones adversaries to circumvent him with many cavillations; but in process of time he giveth victory. In the eighth house, he sheweth the kind of death to be good and ho∣nest; but obscure, or in a strange place, or pilgrimage; discovereth Legacies and posses∣sions; but to be obtained with suit and diffi∣culty; denoteth Funerals and buryings to be obscure, the portion of a wife to be hardy got∣ten, but easily spent. In the ninth house, he maketh journeys to be dangerous; and a party absent slowly to return: causeth men to be oc∣cupied in offices of religion: sheweth sciences to be unaccomplished; but keepeth constancy in faith and religion. In the tenth house, he signifieth Kings and princes to be potent; but to gain their power with war and violence: ba∣nished men he sheweth shall soon return: it likewise discovereth honours, great Offices and benefits; but for which you shall continually labour and strive, and wherein you shall have no staple continuance; A Judge shall not favour you: Suits and contentions he prolongeth: A father and mother he sheweth shall soon die, and always to be affected with many diseases. In the eleventh house, he maketh many friends, but such as are poor and unprofitable, and not

able to relieve thy necessities: it ingratiates you with Princes, and giveth great hopes, but small gains; neither long to continue in any bene∣fice or offices bestowed by a Prince. In the twelfth house, he sheweth enemies to be crafty, subtil, and fraudulent, and studying to circum∣vent you with many secret factions: signifies one in prison to be long detained, but at length to be delivered: Animals he sheweth to be un∣fruitful, and servants unprofitable; and the changes of fortune to be frequent, from good to evil, and from bad to good.

Via in the first house, bestoweth a long and prosperous life; giveth signification of a stranger; lean of body, and tall of stature; fair of com∣plexion, having a small beard: a person libe∣ral and pleasant; but slow, and little addicted to labour. In the second house, he increaseth substance & riches; recovereth any thing that is stolen or lost, but signifies the thief to be depart∣ed without the City. in the third house, he multiplies brethren and kinsfolks; signifies con∣tinual journeys, and prosperous; men that are publicly known, honest, and of good con∣versation.

Via in the fourth house, signifies the father to be honest; increaseth the patrimony and Inhe∣ritance; produceth wealthy fields; sheweth

treasure to be in the place inquired after; re∣covereth any thing lost. In the fifth house, he increaseth the company of male Children; sheweth a woman with child to bring forth a male child; sendeth Embassages to strange and remote parts; increaseth public honours; sig∣nifieth an honest kind of death, and to be known through many Provinces.

Via in the sixth house, preserveth from sick∣ness; signifies the diseased soon to recover: giveth profitable servants, and animals fruitful and profitable. In the seventh house, he be∣stoweth a wife fair and pleasant, with whom you shall enjoy perpetual felicity: causeth strifes and controversies most speedily to be determined; adversaries to be easily overcome, and that shall willingly submit their controversies to the ar∣bitration of good men. In the eighth house, he sheweth the kind of death to proceed from Phlegmatick diseases; to be honest, and of good report: discovereth great Legacies, and rich inheritances to be obtained by the dead: and if any one hath been reported to be dead, it shew∣eth him to be alive.

Via in the ninth house, causeth long journeys by water, especially by sea, and portendeth very great gains to be acquired thereby; he denoteth

Priesthoods, and profits from Ecclesiastical em∣ployments: maketh men of good religion, up∣right, and constant faith: sheweth dreams to be true, whose signification shall suddenly appear: increaseth Philosophical and Grammatical sci∣ences, and those things which appertain to the instruction and bringing up of children.

In the tenth house if Via be found, he mak∣eth Kings and Princes happy and fortunate, and such as shall maintain continual peace with their Allies; and that they shall require amity and friendship amongst many Princes by their several Embassages: promoteth public honours, offices, and Magistracy amongst the vulgar and common people: or about things pertaining to the wa∣ter, journeys, or about gathering Taxes and Assessments: sheweth Judges to be just and mer∣ciful, and that shall quickly dispatch Causes depending before them: and denotes a mo∣ther to of good repute, healthy, and of a long life.

In the eleventh house, he raiseth many weal∣thy friends, and acquireth faithful friends in foreign Provinces and Countries, and that shall willingly relieve him that requires them, with all help and diligence: It ingratiates persons with profit and trust amongst Princes, employing him

in such offices, as he shall be incumbred with continual travels.

Via in the twelfth house, causeth many ene∣mies, but such as of whom little hurt or danger is to be feared: signifies servants & animals to be profitable: whosoever is in prison, to be escap∣ed, or speedily to be delivered from thence: and preserveth a man from the evil accidents of fortune.

Populus being found in the first house, if a Question be propounded concerning that house, sheweth a mean life, of a middle age, but incon∣stant, with divers sicknesses, and various suc∣cesses, of fortune: signifies a man of a middle stature, a gross body, well set in his members; perhaps some mold or mark about his left eye. But if a Question shall be proposed concerning the figure of a man, and to this figure if there be joined any of the figures of Saturn or Rubeus, it sheweth the man to be monstrously deformed; and that deformity he signifies to proceed from his birth: but if in the fifth house, if he be encompassed with malevolent Aspects, then that monstrousness is to come. In the second house, Populus sheweth a mean substance, and that to be gotten with great difficulty: maketh a man also always sensible of labo∣rious toil: things stolen are never regained: what is lost shall never be wholly recovered:

that which is hidden shall not be found. But if the question be of a thief, it declareth him not yet to be fled away, but to lie lurking within the City. In the third house, Populus raiseth few friends, either of brethren or kindred; foresheweth journeys, but with labour and trou∣ble; notwithstanding some profit may accrue by them: denotes a man unstable in his faith, and causeth a man often to be deceived by his companions. In the fourth house, it signifies a father to be sickly, and of a laborious life, and his earthly possessions and inheritane to be taken away: sheweth profit to be gained by water: sheweth treasure not to be hid; or if there be any hidden, that it shall not be found: a patrimony to be preserved with great labour. In the Fifth house, he sheweth no honest messages, but either maketh the messengers to be porters, or public carriers: he devulgeth false rumours, which notwithstanding have the likeness of some truth, and seem 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 funeral, and an ill report after death. In the sixth house, Populus sheweth cold sicknesses; and chiefly af∣fecting the lower parts of the body; a Physician is declared to be careless and negligent in admi∣nistering physic to the sick, & signifies those that are affected with sickness to be in danger of death,

and scarcely to recover at all: it notes the de∣ceitfulness of servants, and detriment of cattle. In the seventh house, it sheweth a wife to be fair and pleasant; but one that shall be solicited with the love of many wooers: signifies her loves to be feigned and dissembling: maketh weak and impotent adversaries soon to desert prosecuting. In the eight house, it denotes sudden de••th without any long sickness or anguish, and often∣times sheweth death by the water; giveth no inheritance, possession or legacies from the dead; and if any be, they shall be lost by some inter∣vening contentions, or other discord: he signi∣fieth the dowry of a wife to be little or none. Populus in the ninth house, sheweth false dreams, personates a man of rude wit, without any learning or science; in religion he signifies infe∣rior offices, such as serve to cleanse the Church, or ring the bells; and he signifies a man little curious or studious in religion, neither one that is troubled with much conscience. In the tenth house, he signifies such Kings and Princes, as for the most part are expulsed out of their rule and dominions, or either suffer continual trouble and detriment about them: he signifies offices and magistracy, which appertain to matters concerning the waters, as about the navy, bridges, fishings, shores, meadows, and things of the like sort: maketh Judges to be variable and slow in expediting causes before them; declareth a Mo∣ther

to be sickly, and of a short life. In the eleventh house, he giveth few friends, and may flatterers; and with Princes giveth neither favour nor fortune. In the twelfth house, he sheweth weak and ignoble enemies; declareth one in prison not to be delivered; discovereth dangers in waters, and watry places.

Acquisitio found in the first house, giveth a long life and prosperous old age; signifieth a man of a middle stature, and a great head, a countenance very well to be distinguished or known a long nose, mu••h beard, hair curling, and fair eyes; free of his meat and drink, but in all things else sp••ring, and not liberal. In the second house, he signifies very great riches, ap∣prehending all the••ves, and causeth whatsoever is lost to be re••overed. In the third house, many brethren and they to be wealthy; many gainful journeys; signi••••es a man of good faith. In the fourth is signified a patrimony of much riches, many pos••essions of copious fruits; he signi••ieth that treasure hid in any place shall be found and sheweth a f••ther to be very rich, but co∣vetous. In the Fi••th house, Acquisitio signifies many children of both sexes, but more males than females; sheweth a woman to be with child, and that she shall be delivered without danger•• and if a question be propounded concerning an•• sex, he signi••••es it to be masculine: encreaseth gainful profitable embassages and messages, but

extendeth fame not far after death, yet causeth a man to be inherited of his own, and signifieth ru∣mours to be true. In the sixth house, he signi∣fies many and grievous sicknesses, and long to continue; maketh the sick to be in danger of death and often to die: yet he declareth a Physi∣cian to be learned and honest; giveth many ser∣vants and cattle, and gains to be acquired from them. In the seventh house, he signifies a wife to be rich, but either a widow, or a woman of a well grown age; signifies suits and contentions to be great and durable, and that love and wed∣lock shall be effected by lot. In the eight house, if a man be inquired after, it sheweth him to be dead, signifieth the kind of death to be short, and sickness to last but a few days; discovereth very profitable legacies and inheritances, and signifies a wife to have a rich dowry. In the ninth house, he signifieth long and profitable journeys; sheweth if any one be absent he shall soon return; causeth gain to be obtained from Religious and Ecclesiastical persons or scholars, and signifies a man of a true and perfect sciencs. In the tenth house, he maketh Princes to enlarge their dominions; a Judge favourable, but one that must be continually presented with gifts; causeth office and magistracy to be very gainful; signifieth a mother rich and happy. In the eleventh house, Acquisitio multiplieth friends, and bringeth profit from them, and increaseth

favour with Princes. In the twelfth house, he signifieth a man shall have many powerful or po∣tent enemies; reduceth and bringeth home ser∣vants fled away, and cattle strayed; and signifies he that is in prison shall not be delivered.

Laetitia in the first house signifies long life with prosperity, and much joy and gladness, and caus∣eth a man to out-live and be more victorious than all his brethren; signifies a man of a tall stature, fair 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 expence and various mutations of ones state and condition; theft and any thing lost is recovered and returned; but if the question be concerning a thief, it de∣clareth him to be fled awa••. In the third house, Laetitia sheweth brethren to be of a good conver∣sation, but of a short life; journeys pleasant and comfortable; men of good credit and faith. In the fourth he signifies happy patrimonies and possessions, 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 less worth and value than is suposed, and causeth it to be found. In the Fifth house he giveth obedient children, endued with good manners, and in whom shall be had the greatest joy and comfort of old age; signifies a woman with child to bring forth a daughter; sheweth honourable embassages,

and declares rumou••s and news to be altogether true, and leave••h ••••od and ample fame after death. In the six•••• hou•••• i•• sh••weth it sheweth the sick shall recover; denoteth good servants, good and profitable c••ttle and animals. In the seventh house Laetitia giveth a wise fair, beautiful and young; ov••rcometh strifes and contentions, and rendereth the suc••ess thereof to be love. Laetitia in the eighth house giveth legacies and possessions, and a commendable portion with a wife: if a question be proposed conc••rni••g the condition of any man, it ••ignif••es him to be alive, and declares an ho∣nest, quiet, and me••k kind of death. In the n••nth house L••etitia signifies few journeys; and those ••hat do apply themselves to travel, their journeys ••ith••r are about the mess••ges and 〈◊〉〈◊〉 of 〈◊〉〈◊〉, or pil••rimages to fulfil holy 〈…〉〈…〉 of a good religion, of 〈…〉〈…〉 who ••••sily apprehend∣eth all 〈…〉〈…〉 g••nuity. In the te••th 〈…〉〈…〉 princes to honour 〈…〉〈…〉 famous by 〈…〉〈…〉 times; signifies 〈…〉〈…〉 offices and 〈…〉〈…〉 th••ng•• which are ex∣er••i••ed 〈…〉〈…〉 affairs, schools, or the 〈…〉〈…〉 sheweth a mo∣th••r 〈…〉〈…〉 shall be married ag••in. 〈…〉〈…〉 increaseth 〈…〉〈…〉 friends. And

in the twelfth house Laetitia giveth the victory o∣ver enemies; causeth good servants and families, delivereth from imprisonment, and preserveth from future evils.

Puella in the first house signifies a person of a short life weak constitution of body, middle sta∣ture, little f••t, but fair, effeminate & luxurious, and one who will incur m••ny troubles and dangers in his life time, for the love of women. In the second house, it neither increaseth riches, nor diminisheth poverty; signifies a thief not to be departed from the city, and a thing stolen to be alien••ted and made away: if a question be of treas••re in a place, it is resolved there is none. In the third house Puella signifi••s more sisters than br••thren, and incre••seth and continueth good fri••ndship and amity amo••gst them; de∣noteth journ••ys to be ple••s••nt and joyous, and men of good conv••rsations. In the fourth house Pu••lla signif••••s a very ••mall p••trimony, and a fa∣th••r not 〈…〉〈…〉 but maketh the Fields fer∣tile with g••od 〈…〉〈…〉 Fifth house a woman with ch••ld to brin•• f••rth •• woman-child; de∣notes no 〈…〉〈…〉 much commerce with wom••n; and 〈…〉〈…〉 be obtained from them. Puella in the ••irth house signifies much weakness of the sic••, but cau••eth the sick shortly to rec••ver; and sheweth a Physician to be both unlearned and uns••ilful, but one who is much esteemed of in the opinion of the vulg••r

people; giveth good servants, handmaids, cattle and animals. In the seventh house Puella giveth a wife fair, beautiful and pleasant, leading a peaceable conversation with her husband, not∣withstanding one that shall burn much with lust, and be coveted and lusted after of many men; denoteth no suits or controversies which shall de∣pend before a Judge, but some jars and wrang∣lin••s with the common people one amongst ano∣ther, which shall be easily dissolved and ended. In the eighth house, if a question be of one re∣puted to be dead, Puella declareth him to be a∣live; giveth a small portion with a wife, but that which contenteth her husband. In the ninth house Puella signifies very few journeys, sheweth a man of good religion, indifferent skill and knowledge in sciences, unless happily music as well vocal as instrumental. In the tenth house Puella signifies princes not to be very potent, but notwithstanding they shall govern peaceably within their dominions, and shall be beloved of their neighbours and subjects; it causeth them to be affable, mild and courteous, and that they shall always exercise themselves with continual mirth, plays and huntings; maket•• judges to be good, godly and merciful; giveth offices about women, or especially from noble women. In the eleventh house Puella ••iveth many friends, and increaseth favour with women. In the twelfth house Puella signifies few enemies, but

contention with women; and delivereth prisoners out of prison through the intercession of friends.

Amissio in the first house signifies the sick not to live long, and sheweth a short life; signifies a man of disproportioned members of his body, and one of a wicked life and conversation, and who is marked with some notorious and remarkable defect in some part of his body, as either lame, or maimed, or the like. Amissio in the second house, consumeth all substance, and maketh one to suffer and under go the burden of miserable po∣verty; neither thief nor the thing stolen shall be found; signifies treasure not to be in the place sought after, and to be sought after with loss and damage. In the third house Amissio signifies death of brethren, or the want of them, and of kindred and friends; si••nifieth no journeys, and causeth one to be deceived of many. In the fourth house Amissio signifies the utter destruction of ones patrimony; sheweth the father to be poor, and son to die. Amissio in the Fifth house, sheweth death of children, and afflicts a man with divers sorrows; signifieth a woman not to be with child, or else to have miscarried; raising no fame or honours, and disperseth false rumours. In the Sixth house Amissio signifies the sick to be recovered, or that he shall soon recover; but causeth loss & damage by servants and cattle. In the seventh house Amissio giveth an adulterous wife, contra∣dicting her husband with continual contention;

nevertheless she shall not live long: and it caus∣eth contentions to be end••d. In the eighth house Amissio signifi••s a man to be d••ad; consumeth the dowry of a wife; be••t••weth or sende••h no inhe∣ritances or legaci••s. In the nin••h house Amissio causeth no journ••y••, but su••h as shall be com∣passed with great loss; signifies men to be incon∣stant in religion and oft••n changing their opinion from one sect to another, and altogether ignorant of learning. In the tenth house Amissio r••nder∣••th Princes to be most unfortunate, and sheweth that they shall be compelled to end their lives in exile and banishment; judges to be wicked; and signifies offices and magistracy to be d••m••geable, and sheweth the death of a mother. In the eleventh house Amissio signifies few friends, and causeth them to be easily lost, and turneth to be∣come enemies; caus••th a m••n to have no favour with hi•• prince, unles•• it be hurtful to him. In the twe••••••h house Amissio d••••troyeth all enemies, detaineth long in prison, but preserveth from danger.

Conjunctio in the First house maketh a prosper∣ous ••ife, and signifies a man of a middle stature, not lean nor fat, long face, plain hair, a little heard, long Fingers ang thighs, liberal, amiable, and a friend to many people. In the second house Conjunctio doth not signify any riches to be gotten, but preserveth a man secure and free from the calamities of poverty; detecteth both

the thief and the thing stolen, and acquireth hidden treasure. In the third house he giveth various journeys with various success, and signi∣fies good faith and constancy. In the fourth house Conjunctio sheweth a mean patrimony; causeth a father to be honest, of good report, and of good under••tanding. In the Fifth house he giveth children of subtil ingenuity and wit, sheweth a woman pregn••nt to h••••e a male-child, and raiseth men to honours by ••heir own proper wit and ingenuity, and disperseth their fame and credit far abroad; and also signifies news and ru∣mours to be true. In the Sixth house Conjunctio signifies sickness to be tedious and of long con∣tinuance; but foresheweth the physician to be learned and well experienced; and sheweth ser∣vants to be faithful and blameless, and animals profitable. In the seventh house he giveth a wife very obedient, conformable, and dutiful to her husband, and one of a good wit and in∣genuity, causeth difficult suits and controversies, and crafty, subtil, and mali••ious adversaries. In the eighth house, him of whom a question is propounded, Conjunctio signifies him to be dead, and pretendeth some gain to be acquired by his death; sheweth a wife shall not be very rich. In the ninth house he giveth a few journeys, but long and tedious, and sheweth one that is absent shall after a long season return. Conjunctio in this house increaseth divers arts,

sciences, and mysteries of religion; and giveth a quick, perspicuous, and efficacious wit. In the tenth house Conjunctio maketh princes liberal, affable and benevolent, and who are much de∣lighted and affected with divers sciences and se∣cret arts, and with men learned therein; causeth Judges to be just, and such who with a piercing & subtil speculation, do easily discern causes in con∣troversy before them; enlargeth offices which are concerned about letters, learning, sound doctrines & sciences; and signi••••es a mother to be honest, of good ingenuity and wise, a••d also one of a pros∣perous life. In the eleventh house Conjunctio signifies great increase of friends; and very much procureth the grace and savour of princes, pow∣erful and noble men. In the twelfth house Con∣junctio signifies wary and quick-witted enemies; causeth such as are in prison to remain and con∣tinue so very long, and causeth a man to eschew very many dangers in his life.

Albus in the First house signifies a life vexed with continual sickness and grievous diseases; sig∣nifies a man of a short stature, broad breast, and gross arms, having curled or crisped hair, one of broad full mouth, a great talker and babler, gi∣ven much to use vain and unprofitable discourse; but one that is merry, joyous and jocund, and much pleasing to men. In the second house Al∣bus enlargeth and augmenteth substance gained by sports, plays, vile and base arts and exercises, but such as are pleasing and delightful; as by plays,

pastimes, dancings and lau••hters: he dis∣covereth both the thief, and the theft or thing stolen, and hideth and concealeth treasure. In the third house albus signifies very few brethren, giveth not many but tedious and warisome jour∣neys, 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 de∣clareth him to be a man of some base 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 servile, and causeth such as are with young to miscarry, or else to bring forth monsters; denoteth all ru∣mours to be false, and raiseth to no honour. In the Sixth house albus causeth very tedious sich∣nesses and diseases; discovereth the fraud, deceit, and wickedness of servants; and signifies diseases and infirmities of cattle to be mortal. and mak∣eth the physician to be suspected of the sick pa∣tient. Albus in the seventh house giveth a bar∣ren wife, but one that is fair and beautiful; few suits or controversies, but such as shall be of very long continuance. In the eighth house if a ques∣tion be propounded of any one, albus shews the party to be dead; giveth little portion or dowry with a wife, and causeth that to be much strived and contended for. In the ninth house albus de∣noteth some journeys to be accomplished, but with mean profit; hindereth him that is absent, and

signifies he shall not return; and declareth a man to be superstitious in religion, and given to false & deceitful sciences. In the tenth house albus causeth princes and judges to be malevolent; sheweth vile and base offices and magistracies; signifies a mother to be a whore, or one much suspected for adultery. In the eleventh house albus maketh dissembling and false f••iends; caus∣eth love and favour to be incons••••••t. Albus in the twelfth house denoteth vile, impotent and rustical enemies; sheweth such as are in prison shall not escape, and signi••••es a great many and various troubles and discommodities of ones life.

Puer in the First house giveth an indifferent long life, but laborious; raiseth men to great fame through military dignity, signifies a person of a strong body, ruddy complexion, fair coun∣tenance, and black hair. In the second house puer increaseth substance, obtained by other mens goods, by plunderings, rapines, confiscations, military laws, and such like; he concealeth both the thief and thing stolen, but discovereth no treasure. In the third house puer raiseth a man to honour above his brethren, and to be feared of them; signifies journeys to be dangerous, and denoteth persons of good credit. In the fourth house puer signifies dubious inheritances and pos∣sessions, signifies a father to attain to his sub∣stance and estate through violence, In the Fifth house puer sheweth good children, and such as

shall obtain to honours and dignities; he signi∣fies a woman to have a male-child, and sheweth honours to be acquired through military disci∣pline, and great and full fame. In the Sixth house puer causeth violent diseases and infirmities, as wounds, falls, contusions, bruises, but easily delivering the Sick, and sheweth the physician & Surgeon to be good; denoteth servants and ani∣mals to be good, strong and profitable. In the seventh house puer causeth a wise to be a virago, of a stout spirit, of good fidelity, and one that loveth to bear the rule and government of a house; maketh cruel strifs and contentions, and such adversaries, as shall scarcely be restrained by Justice. Puer in the eighth house sheweth him that is supposed to be dead to live, signifieth the kind of death not to be p••inful or laborious, but to proceed from some hot humour, or by iron, or by the sword, or some other cause of the like kind; sheweth a man to have no legacies or other inheritance. In the ninth house puer sheweth journeys not to be undergone without peril and danger of life, yet nevertheless declareth them to be accomplished prosperously and safely; sheweth persons of little reli••ion▪ and using little consci∣ence; notwithstanding giveth the knowledge of natural philosophy and physic, and many other liberal and excellent arts. Puer in the tenth house signifies princes to be powerful, glorious, and famous in warlike atchievments; but they

shall be unconstant and changeable, by reason of the mutable and various success of victory. Puer in this house causeth judges to be cruel and unmerciful; increaseth offices in warlike affairs; signifies magistracy to be exercised by Fire and sword; hurteth 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 esteem with princes; but their favour is to be suspected. puer in the twelfth house causeth enemies to be cruel and pernicious; those that are in prison shall escape and maketh them to eschew many dangers.

Rubeus in the First 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 nota∣ble sign or scar in some part of his body. In the second house Rubeus signifies poverty, and maketh thieves and robbers, and such persons, as shall acquire and seek after their maintenance and livelihoods by using false, wicked, and evil and unlawful arts; preserveth thieves, and con∣cealeth theft; and signifies no treasure to be hid nor found. In the third house Rubeus renders brethren and kinsmen to be full of hatred, and odious one to another, and sheweth them to be of evil manners and ill dispositon; causeth journeys

to be very dangerous, and foresheweth false faith and treachery. In the fourth house he destroyeth and consumeth partimonies, and dis∣perseth and wasteth inheritances, causeth them to come to nothing; destroyeth the fruits of the Field by tempestuous seasons, and malignancy of the earth; and bringeth the father to a sud∣den death. Rubeus in the Fifth house giveth many children; but either they shall be wicked and disobedient, or else shall afflict their Parents with grief, disgrace and infamy. In the Sixth house Rubeus causeth mortal wounds, Sicknesses and diseases; him that is sick shall die; the physician shall err, serv••nts shall be false and trea∣cherous, cattle and beasts shall procure hurt and danger. In the seventh house Rubeus signifies a wife to be infamous, publicly adulterate, and contentious; deceitful and treacherous adver∣saries, who shall endeavour to over come you, by crafty and subtil wiles and circumventions of the law. In the eighth house Rubeus signifies a violent death to be inflicted, by the execution of public justice; and signifies if any one be in∣quired after, he is certainly dead; and a wife to have no portion or dowry. Rubeus in the ninth house sheweth journeys to be evil and dangerous, and that a man shall be in danger either to be spoiled by thieves and robbers, or to be taken by plunderers and robbers; declareth men to be of most wicked opinions in religion, and of evil

faith, and such as will often e••sil•• be induced to deny and go from their faith for every small occasion; denoteth sciences to be false and de∣ceitful, and the professors thereof to be ignorant. In the tenth house Rubeus si••nifies princes to be cruel and tyrannical, and that their power shall come to an evil end, as that either they shall be cruelly murdered and destroyed by their own subjects, or that they shall be taken captive by their Conquerors, and put to an i••nominious and cruel death, or shall miserably end their lives in hard imprisonm••nt; signifies Judges and officers to be false, thieves, and such as shall be adicted to usury; sheweth that a mother shall soon die, and denoteth her to be blemished with an ill report. In the elevent•• house Rubeus giveth no true, nor any faithful friends; sheweth men to be of wi••k••d lives and conversation, and caus••th a ma•• to be rejected and cast out of all society and con••••rsation with good and noble persons. Rub••us i•• the twelfth house maketh enemies to be ••••••••l and traiterous, of whom we are circumsp••ctly ••o beware; signifies such as are in prison sh••l•• ••ome to an evil end; and sheweth a great many incon••••niences and mischiefs to hap∣pen in a mans life.

Carcer in the ••irst house being posited, giveth a short life; signif••es men mostly to be wicked, of a filthy and cruel unclean figure and shape, and such as are h••ted and despised of all men.

Carcer in the second house, causeth most cruel and miserable poverty; signifies both the thief & thing stolen to be taken & regained; & sheweth no treasure to be hid. In the third house, Carcer signifies hatred and dissention amongst brethren; evil journeys, most wicked faith and conversa∣tion. Carcer in the fourth house signifieth a man to have no possessions or inheritances, a fa∣ther to be most wicked, and to die a sudden and evil death. In the fifth house Carcer giveth ma∣ny children; sheweth a woman not to be with child, and provoketh those that are with child to miscarry of their own consent, or slayeth the child, signifieth no honours, and disperseth most false rumours. In the sixth house Carcer causeth the diseased to undergo long sickness; servants to be wicked, rather unprofitable; physicians ignorant. In the seventh house Carcer sheweth the wife shall be hated of her husband, and signifies suits and contentions, to be ill ended and determined. In the eighth house Carcer declareth the kind of death to be by some fall, mischance, or false ac∣cusation, or that men shall be condemned in pri∣son, or in public judgment, and sheweth them to be put to death, or that they shall often lay vi∣olent and deadly hands upon themselves; deni∣eth a wife to have any portion or legacies. Car∣cer in the ninth house, sheweth he that is 〈◊〉〈◊〉 shall not return, & signifieth some evil sh••l•• hap∣pen to him in his journey; it deno••••s p••r••on•• ••f

no Religion, a wicked conscience, and ignorant of learning. In the tenth house Carcer causeth Princes to be very wicked, and wretchedly to perish, because when they are established in their power, they will wholly adict themselves to every voluptuous lust, pleasure and tyranny; causeth Judges to be unjust and false; declareth the mother to be cruel, and infamous, and noted with the badge of adultery; giveth no Offices nor Magistracies, but such as are gotten and obtained either by lying, or through theft, and base and cruel robbery. In the eleventh house Carcer causeth no friends, nor love, nor favour amongst men. In the twelfth house it raiseth enemies, detaineth in prison, and inflicteth many evils.

Tristitia in the first house doth not abbreviate life but afflicteth it with many molestations; sig∣nifieth a person of good manners and carriage, but one that is solitary, and slow in all his business & occasions; one that is solitary, melancholly, sel∣dom laughing, but most coveteous after all things. In the second house it giveth much substance and riches, but they that have them, shall not enjoy them, but shall rather hide them, and shall scarce afford to themselves food or sustenance therefrom; treasure shall not be found, neither shall the thief nor the theft. Tristitia in the third house signi∣fieth a man to have few brethren, but sheweth that he shall out live them all; causeth unhappy journeys, but giveth good faith. In the fourth

house Tristitia consumeth and destroyeth fields, possessions and inheritances; causeth a father to be old and of long life, and a very covetous hoarder up of money. In the fifth hous•• it signi∣fies no children, or that they shall soon die, sheweth a woman with child to bring forth a wo∣man child, giveth no fame nor honours. In the sixth house Tristitia sheweth that the sick shall die; servants shall be good but slothful; and signifies cattel shall be of a small price or value. In the seventh house Tristitia sheweth that the wife shall soon die; and declareth suits and con∣tentions to be very hurtful, and determined a∣gainst you. In the eighth house it signifies the kind of death to be with long and grievous sick∣ness, and much dolour and pain; giveth legacies and an inheritance, and indoweth a wife with a portion. Tristitia in the ninth house sheweth that he that is absent shall perish in his journey; or signifies that some evil mischance shall happen unto him; causeth journeys to be very unfortu∣nate, but declareth men to be of good religion, devout, and profound Scholars. In the tenth house Tristitia signifies Princes to be severe, but very good lovers of Justice; it causeth just Judges, but such as are tedious and flow in de∣termining of causes; bringeth a mother to a good old age, with integrity and honesty of life, but mixt with divers discommodities & misfortunes; it raiseth to great offices, but they shall not be

long enjoyed persevered in; it signifies such of∣fices as appertain to the water, or tillage, and manuring of the earth, or such as are to be em∣ployed about matters of Religion and wisdom. In the eleventh house Trstitia signifies scarcity of friends, and the death of friends; and also sig∣nifies the little love or favour. In the twelfth house it sheweth no enemies; wretchedly con∣demneth the imprisoned; and causeth many discommodities and disprofits to happen in ones life.

Caput Draconis in the first house augmenteth life and fortune. In the second house he increas∣eth riches and substance; saveth and concealeth a thief; and signifies treasure to be hid. In the third house Caput Draconis giveth many brethren, causeth journeys, kinsmen, and good faith and credit. In the fourth house he giveth wealthy inheritances; causeth the father to attain to old age. In the fifth house Caput Draconis giveth may children; signifies women with child to bring forth women children, and oftentimes to have twins; it sheweth great honours and fame; and signifies news and rumours to be true. Caput Draconis in the sixth house increaseth sicknesses and diseases; signifies the Physician to be learned, and giveth very many servants and chattel. In the seventh house he signifieth a man shall have many wives; multiplies and stirreth up many adversaries and suits. In the eighth

house he sheweth the death to be certain, in∣creaseth legacies and inheritances, and giveth a good portion with a wife. In the ninth house Caput Draconis signifies many journeys, many sciences, and good Religion; and sheweth that those that are absent shall soon return. In the tenth house he signifies glorious Princes, great and magnificent Judges, great offices, and gain∣ful Magistracy. In the eleventh house he caus∣eth many 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 imprisoned, and evilly punisheth them.

Cauda Draconis, in all and singular the re∣spective houses aforesaid, giveth the contrary judgment to Caput. And these are the natures of the figures of Geomancy and their judgments, in all and singular their houses, upon all manner of questions to be propounded, of, or concerning any matter or thing whatsoever.

But now in the manner of proceeding to judg∣ment, this you are especially to observe; that whensoever any question shall be proposed to you, which is contained in any of the houses, that you shall not only answer thereunto by the figure con∣tained in such a house; but be holding and dili∣gently respecting all the figures, and the Index it self in two houses, you shall ground the face of judgment. You shall therefore consider the figure

of the thing quesited or enquired after, if he shall multiply himself by the other places of the figure that you may cause them also to be partakers in your judgment: as for example, if a Question shall be propounded of the second house concern∣ing a thief, and the figure of the second house shall be found in the sixth, it declareth the thief to be some of ones own houshold or servants: and after this manner shall you judge and consider of the rest; for this whole Art consisteth in the commixtures of the figures, & the natures there∣of; which whosoever doth rightly practice, he shall always declare most true and certain judg∣ments upon every particular thing whatsoever.

Book the Fourth of OCCULT PHILOSOPHY, OR OF MAGICAL CEREMONIES.

Written by Henry Cornelius Agrippa.

IN our Books of Occult Philosophy, we have not so compendiously, as copiously, declared the principles, grounds, and reasons

of Magick itself, and after what manner the experiments thereof are to be chosen, elected, 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 obscure Riddles, as being those we have attained to with great study, dili∣gence, and very curious searching and explora∣tion, and are heretofore set forth in a more rude and unfashioned manner.

Therefore in this book, which we have com∣posed and made as it were a Complement and Key of our other books of Occult Philosophy, and of all Magical Operations, we will give unto thee the documents of holy and undefiled verity, and inexpugnable and unresistable Ma∣gical discipline, and the most pleasant and de∣lectable experiments of the sacred deities. So that as by the reading of our other books of Occult Philosophy, thou mayest earnestly covet the knowledge of these things; even so with reading this Book, thou shalt truely tri∣umph. Wherefore let silence hide these things within the secret Closets of thy Religious Breast, and conceal them with constant Ta∣citurnity.

This therefore is to be known, That the names of the intelligent presidents of every one of the Planets are constituted after this man∣ner: that is to say, by collecting together the letters out of the figure of the World, from the rising of the body of the Planet, according to the succession of the Signs through the several degrees; and out of the several de∣grees, from the Aspects of the Planet him∣self, the calculation being made from the de∣gree of the ascendant.

In the like manner are constituted the names of the Princes of the evil Spirits; they are taken under all the Planets of the presidents in a retrograde order, the projection being made contrary to the succession of the Signs, from the begining of the seventh house. Now the name of the supreme and highest intelligence, which many do suppose to be the soul of the world, is collected out of the four Cardinal points of the figure of the world, after the man∣ner already delivered: and by the opposite and contrary way, is known the name of the great Daemon, or evil Spirit, upon the four Cadent Angles.

In the like manner shalt thou understand the names of the great presidential Spirits ruling in the Air, from the four Angles of the

succedant houses: so that as to obtain the names of the good spirits, the calculation is to be made according to the succession of the signs, begin∣ing from the degree of the ascendant: and to attain to the names of the evil spirits, by work∣ing the contrary way.

You must also observe, that the names of the evil spirits are extracted, as well from the names of the good spirits, as of the evil: so notwith∣standing, that if we enter the table with the name of a good spirit of the second order, the name of the evil spirit shall be extracted from the order of the Princes and 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 man∣ner soever they are extracted, whether by this table, or from a celestial figure, the names which do proceed from hence, shall be the names of the evil spirits, the Ministers of the inferior order.

It is further to be noted, That as often as we enter this table with the good Spirits of the second order, the names extracted are of the second order; and if under them we extract the name of an evil Spirit, he is of the su∣perior order of the Governors. The same or∣der is, if we enter with the name of an evil

Spirit of the superior order. If therefore we enter this table with the names of the Spirits of the third order, or with the names of the ministering Spirits as well of the good Spirits, as of the evil, the names extracted shall be the names of the ministering Spirits of the infe∣rior order.

But many Magicians, men of no small Au∣thority, will have the tables of this kind to be extended with Latin Letters: so that by the same tables also, out of the name of any office or effect, might be found out the name of any spirit, as well good as evil, by the same manner which is above delivered, by taking the name of the office or of the effect, in the column of letters, in their own line, under their own star. And of this practice Trismegistus is a great Author, who de∣livered this kind of calculation in Egyptian let∣ters: not unproperly also may they be referred to other letters of other tongues, for the reasons as∣signed to the signs; for truly he only is extant of all men, who have treated concerning the at∣taining to the names of spirits.

Therefore the force, secrecy and power, in what manner the sacred names of spirits are truly & right∣ly found out, consisteth in the disposing of vowels, which do make the name of a spirit, & where∣with is constituted the true name & right word.

Now this art is thus perfected and brought to pass; first, we are to take heed of placing the vowels of the letters, which are found by the calculation of the celestial fi••ure, to find the names of the spirits of the second order, Presidents and Go∣vernors. And this in the good spirits, is thus brought to effect, by considering the stars which do constitute and make the letters, and by plac∣ing them according to their order: First let the degree of the eleventh house be substracted from the degree of that star which is First in order; and that which remaineth thereof, let it be projected from the degree of the ascendant; and where that number endeth, there is part of the vowel of the First letter: begin therefore to calculate the vowels of these letters, according to their num∣ber and order; and the vowel which falleth in the place of the star, which is the first in order, the same vowel is attributed to the First letter. Then afterwards thou shalt find the part of the second letter, but substracting the degree of a star, which is the second in order from the first star; and that which remaineth, cast from the ascend∣ant. And this is the part from which thou shalt begin the calculation of the vowels; and that vowel which falleth upon the second star, the same is the vowel of the second letter: and so consequently mayest thou search out the vowels of the following letters always, by substracting the degree of the following star, from the degree of the star next preceding and going before.

And so also all calculations, and numerations in the names of the good spirits, ought to be made according to the successions of the signs. And in calculating the n••mes of the evil spirits, where in the names of the good spirits is taking the de∣gree of the eleventh house, in these ought to be taken the degree of the twelfth house. And all numerations and calculations may be made with the succession of the signs, by taking the beginning from the degree of the tenth house.

But in all extractions by tables, the vowels are placed after another manner. In the first place therefore is taken the certain number of letters making the name itself, & is thus numbered from the beginning of the column of the first letter, or whereupon the name is extracted; and the letter on which this number falleth, is referred to the first letter of the name, extracted by taking the distance of the one from the other, ac∣cording to the order of the alphabet. But the number of that distance is projected from the be∣ginning of his column; and where it endeth, there is part of the first vowel: from thence therefore thou shalt calcul••te the vowels them∣selves, in their own number and order, in the same column; and the vowel which shall fall upon the first letter of a name, the same shall be at••ri∣buted to that name. Now thou shalt find the following vowels, by taking the distance from the precedent vowel to the following: and so

consequently according to the succession of the alphabet. And the number of that distance is to be numbered from the beginning of his own column; and where he shall cease, there is part of the vowel sought after. From thence therefore must you calculate the vowels, as we have abovesaid; and those vowels which shall fall upon your own letters, are to be attributed unto them: if therefore any vowel should happen to fall upon a vowel, the former must give place to the latter: and this you are to understand only of the good spirits. In the evil spirits also you may proceed in the same way; except only that you make the numerations after a contrary and back∣ward order, contrary to the succession of the al∣phabet, and contrary to the order of the columns (that is to say) in ascending.

The name of good Angels, and of every man, which we have taught how to find 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 thee some other ways, illustrated with no vain reasons. one whereof is, by taking in the fi∣gure of the nativity, the five places of Hylech; which being noted, the characters of the letters are projected in their order and number from the beginning of Aries; and those letters which fall upon the degrees of the said places, accord••ng to their order and dignity disposed and aspected,

do make the name of an Angel. There is also another way wherein they do take Almutel, which is the ruling and governing star over the aforesaid five places; and the projection is to be made from the degree of the ascendant; which is done by gathering together the letters falling upon Almutel, which being placed in order, accor∣ding to their dignity, do make the name of an Angel. There is furthermore another way used, and very much had in observation from the Egyptians, by making their calculations from the degree of the ascendant, and by gathering together 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 are constituted. Now the names of the evil Angels are known after the like manner except only that the projections must be performed contrary to the course and order of the succession of the signs: so that whereas in seek∣ing 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 ac∣count from the beginning of Libra. And whereas in the good spirits we number from the degree of the ascendant; contrarily, in the evil, we must 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

elsewhere already by us delivered in our third book of Occult Philosophy, may be made by the characters of any language. In all which (as we have abovesaid) there is a mystical and divine number, order and figure; from whence it com∣eth to pass, that the same spirit may be called by divers names. But others are discovered from the name of the spirit himself, of the good or evil, by tables formed to this purpose.

Now these celestial characters do consist of lines and heads: the heads are six, ac∣cording to the six magnitudes of the stars, whereunto the planets also are reduced. The first magnitude holdeth a star, with the Sun, or a cross. The second with Jupiter a circular point. The third holdeth with Saturn, a semicircle, a tri∣angle, either crooked, round or accute. The fourth with Mars, a little stroke penetrating the line, either square, straight, or oblique. The fifth with Venus and Mercury, a little stroke or point with a tail, ascending or descending. The sixth with the Moon, a point made black. All which you may see in the ensuing table. The heads then being posited according to the site of the stars of the figure of heaven, then the lines are to be drawn out according to the congruency or agreement of their natures. And this you are to understand of the fixed stars. But in the erecting of the Planets, the lines are drawn out, the

heads being posited according to their course and nature amongst themselves.

Stars.	Heads.	lines joined to the heads
I. ☉	〈☐〉〈☐〉✚	〈☐〉〈☐〉 —✚
II ♃	○	○—○
III ♄	〈☐☐☐☐☐〉〈☐☐☐☐☐〉	〈☐〉〈☐〉—〈☐〉〈☐〉
IIII ♂	✚ ◊ □	◊ — □
V ♀☿	〈☐☐〉〈☐☐〉	〈☐〉〈☐〉—〈☐〉〈☐〉
VI ☽	〈☐☐☐〉〈☐☐☐〉	〈☐〉〈☐〉—〈☐〉〈☐〉—〈☐〉〈☐〉

When therefore a character is to be found of any celestial Image ascending in any degree or face of a sign, which do consist of Stars of the same magnitude and nature; then the number of these Stars being posited according to their place and order, the lines are drawn after the si∣militude of the Image signified, as copiously as the same can be done.

But the characters which are extracted accord∣ing to the name of a spirit, are composed by the table following, by giving to every letter

that name which agreeth unto him, out of the table; which although it may appear easy to those that 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 themselves, and treble the pro∣duct then cast the whole (being added together) from the beginning of the letters according to the succession of the alphabet: 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 on 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 num∣ber of which this letter is in the order of the alphabet; and being added together, divide it by nine, and the remainder sheweth the figure or number to be placed in the character: and this may be put either in a Geometrical or Arith∣metical figure of number; which notwithstanding ought not to exceed the number of nine, or nine Angels.

The Characters of good Spirits.

A simple point. [illustration]	Round. [illustration]	Starry. [illustration]
Straight standing line, [illustration]	Lying. [illustration]	Oblique. [illustration]
Line crooked like a bow. [illustration]	Like waves. [illustration]	Toothed. [illustration]
Intersection right. [illustration]	Inherent. [illustration]	Adherent separate. [illustration]
Obli{que} intersection simple. [illustration]	Mixt. [illustration]	Manifold. [illustration]
Perpendicular right dexter. [illustration]	Sinister. [illustration]	Neuter. [illustration]
A whole figure. [illustration]	Broken. [illustration]	Half. [illustration]
A letter inhering. [illustration]	Adhering. [illustration]	Separate. [illustration]

The Characters of evil Spirits.

A right line. [illustration]	Crooked. [illustration]	Reflexed. [illustration]
A simple figure. [illustration]	Penetrate. [illustration]	Broken. [illustration]
A right letter. [illustration]	Retrograde. [illustration]	Invers'd. [illustration]
Flame. [illustration]	Wind. [illustration]	Water. [illustration]
A mass. [illustration]	Rain. [illustration]	Clay. [illustration]
A flying thing. [illustration]	A creeping thing. [illustration]	A Serpent. [illustration]
An eye. [illustration]	A hand. [illustration]	A foot. [illustration]
A crown. [illustration]	A crest. [illustration]	Horns. [illustration]

A Scepter. [illustration]

A Sword. [illustration]

A S••ourge. [illustration]

But the Characters which are understood by the revelation, of Spirits, take their virtue from thence; because they are as it were, certain hid∣den seats, making the harmony of some divinity: either they are signs of a covenant entered into and of promised and plighted faith, or of obedi∣ence. And those characters cannot by any other means be searched out.

Moreover, besides these Characters, there are certain familiar Figures and Images of evil spirits, under which forms they are wont to appear, and yeild obedience to them that invoke them. And all these characters or Images may be seen by the table following, according to the course of the letters constituting the names of spirits them∣selves: so that if in any letter there is found more than the name of one spirit, his Image holdeth the preeminence the others imparting their own order; so that they which are the first or∣ders, to them is attributed the head, the upper part of the body, according to their own figure; those which are lowest do possess the thighs and feet; so also the midde letters do attribute like to themsel••es the middle parts of the body, to

give the parts that sit. But if their happen any contrarity, that letter which is the stronger in the number shall bear rule: and if they are equal, they all impart equal things. Furthermore if any name shall obtain any notable character or instru∣ment out of the table, he shall likewise have the same character in the Image.

We may also attain to the knowledge of the dignities of the evil spirits, by the same tables of characters & images: for upon what spirit soever their falleth any excellent sign or instrument out of the table of characters, he possesseth that dignity. As if their should be a crown, it sheweth a Kingly dignity; if a crest or plume, a Dukedom; if a horn, a county, if without these there be a scepter, sword, or forked instrument, it sheweth rule & authority. Likewise out of the table of images you shall find them which bear the chief Kingly dignity: from the crown judge dignity; & from the instruments, rule & authority. Lastly, they which bear an human shape and figure, have greater dignity than those which appear under the forms & images of beasts; they also who ride, do excel them which appear on foot. And thus according to all their commixtures, you may judge the dignity & excellency of spirits, one before another. Moreover, you must under∣stand, that the spirits of the inferior order, of what dignity soever they be, are always subject to the spi∣rits of the superior order: so also, that it is not in∣congruent for their Kings & Dukes to be subject & minister to the presidents of the superior order.

The shapes familiar to the Spirits of Saturn. ♄

THey appear for the most part with a tall, lean and slender body, with an angry countenance, having four faces; one in the hinder part of the head, one on the former part of the head, and on each side nosed or beaked: there likewise ap∣peareth a face on each knee, of a black shining colour; th••ir motion is the moving of the wind, with a kind of earthquake: their sign is white earth, whiter than any snow.

The particular f••••ms are,

• A King having a beard. riding on a Dragon.
• An Old man with a beard.—An Old woman leaning on a staff.
• A Hog.—A Dragon.—An Owl.—A black Garment.
• A Hook or Sickle.—A Juniper-tree.

The familiar forms to the Spirits of Jupiter. ♃

THe spirits of Jupiter do appear with a body sanguine and choleric, of a middle stature, with a horrible fearful mo∣tion; but with a mild countenance, a gentle speech, and of the colour of Iron. The motion of them is flashings of Lightning and Thunder; their sign is, there will appear men about th•• Circle, who shall seem to be devoured of ••ions.

Th••ir particular forms ar••,

• A King with a Sword drawn, riding on a Stag.
• A Man wearing a Mitre in long raiment.
• A Maid with a Laurel Crown adorned with Flowers.
• A Bull.—A Stag.—A Peac••ck.
• An azure garment.—A Sword.—A Box-tree.

The familiar forms of the Spirits of Mars. ♂

THey appear in a tall body, choleric, a filthy countenance, of colour brown, swa••••hy or red, h••ving horns like Harts horns, and Griphins claws, bes••••wing l••ke wild Bulls. Their Motion is like fire burning; their si••n Thunder and Lightning about the Circle.

Their parti••ular shapes are,

• A King armed riding upon a Wolf.—A Man armed.
• A Woman holding a buckler on her thigh.
• ...

• A she Goat.—A Horse.—A Stag.
• A red Garment.—Wool.—A Cheeslip.

Shapes familiar to the Spirits of the Sun. ☉

THE Spirits of the Sun do for the most part appear in a large, full and great body, sanguine and gross, in a gold colour, with the tincture of blood. Their motion is as the Light∣ning of Heaven; their sign is to move the person to sweat that calls them. But their particular forms are,

• A King having a Scepter riding on a Lion.
• A King crowned.—A Queen with a Scepter.
• A Bird.—A Lion.—A Cock.
• A yellow or Golden Garment.
• A Scepter.—Caudatus.

Familiar shapes of the Spirits of Venus. ♀

THEY do appear with a fair body. of mid∣dle stature, with an amiable and pleasant countenance, of colour white or green, the up∣per part Golden. The motion of them is as it were a most clear Star. For their sign, there will seem to be maids playing without the circle, which will provoke and alure him that calleth them to play. But their particular forms are,

• A King with a Scepter riding on a Camel.
• A Maid naked.—A she Goat.
• A Camel.—A Dove.
• A white or green Garment.
• Flowers.—The herb Savine.

The familiar forms of the Spirits of Mercury. ☿

THE Spirits of Mercury will appear for the most part in a body of a middle stature, cold, liquid and moist, fair, and of an affable speech; in a human shape and form, like unto a Knight armed; of colour clear and bright. The motion of them is as it were silver-coloured clouds. For their sign, they cause and bring horror and fear to him that calls them. But their particular shapes are,

• A King riding upon a Bear.
• A fair Youth.—A Woman holding a distaff.
• A Dog.—A she Bear.—A Magpy.
• A Garment of sundry changeable colours.
• A Rod.—A little staff.

The forms familiar to the Spirits of the Moon. ☽

THEY will for the most part appear in a great and full body, soft and phlegma∣tick,

of ••o••our ••ike a black obscure cloud, having a swe••ling c••untenance, with eyes red and full of water, a b••ld head, and teeth like a wild boar. Their mo••••on is as it were an exceeding great ten pest o•• ••he sea. ••or their sign, there will appear exceeding g••ea•• 〈◊〉〈◊〉 about the circle. and their particular sh••pes are▪

• A King like an Archer riding upon a Doe.
• A little Boy.
• A Woman-hunter with a bow and arrows,
• A Cow.—A little Doe.—A Goose.
• A Garment green or silver-coloured.
• An Arrow.—A Creature ••aving many feet.

But we now come to speak of the holy and sa∣cred Pentacles and S••g••ls. Now these pentacles are as it were c••rtain h••l•• signs preserving us from evil chances and ••vents, and helping and assisting us to bind, exter••inate, and drive away evil spirits, and allurin•• th•• good spirits, and recon∣ciling them unto us. And these pentacles do consist either of characters of the good spirits, of the superior order, or of sacred pictures of holy letters or revelati••ns, with apt and fit versi∣cles, which are compo••ed either of Geometrical figures and holy names o•• God, according to the course and manner of many of them; or they are compounded of all of them; or very many of them mixt. And the characters which are use∣ful

for us to constitute and make the pentacles, they are the characters of the good spirits, espe∣cially and chiefly of the good spirits of the first and second order, and sometimes also of the third order. And these kind of characters are especially to be named holy; and then those characters which we have above called holy. What character soever therefore of this kind is to be instituted we must draw about him a double circle, where∣in we must write the name of his Angel: and if we will add some divine name congruent with his spirit and office, it will be of the greater force and efficacy. And if we will draw about him any angular figure, according to the manner of his numbers, that also shall be law∣ful 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 Testa∣ment: even as the figure of the serpent hanging on the cross, and such like; whereof very many may be found out of the visions of the Prophets, as of Esaias, Daniel, Esdras, and others, and also out of the revelations of the Apocalypse. And we have spoken of them in our third Book of Occult philosophy, where we have made men∣tion of holy things. Therefore when any pic∣ture is posited of any of these holy Images, let the circle be drawn round about it on each side thereof, wherein let there be written some divine

name, that is apt and conformed to the effect of that figure, or else there may be written about it some versicle taken out of part of the body of ho∣ly Scripture, which may desire to ascertain or deprecate the desired effect. As, if a pentacle were to be made to gain victory or revenge against ones enemies, as well visible as in invisible, the figure may be taken out of the second book of the Macchabees: that is to say, a hand holding a golden sword drawn, about which let there be written the versicle there contained; to wit, * 12.1 Take the holy sword the gift of God, wherewith thou shalt slay the adversaries of my people Israel. Or else there may be written about it a versicle of the fifth Psalm: In this is the strength of thy arm: before thy face there is death; or some other such like versicle. But if you will write a divine name about the figure, then let some name be taken that signifies fear, a sword, wrath, the revenge of God, or some such-like name congruent and agreeing with the effect desired. And if there shall be written any angular figure, let him be taken accoring to the reason and rule of the numbers, as we have taught in our second book of Occult Philosophy, where we have treated of the numbers, and of the like opera∣tions. And of this sort there are two pentacles of sublime virtue and great power, very useful

and necessary to be used in the consecration of experiments and spirits: one whereof is that in the 1st. chapter of Apocalypse; to wit, a figure of the Majesty of God sitting upon a throne, having in his mouth a two-edged sword, as there is written, about which let there be written, § 12.2 I am Alpha and Omega. the beginning and the end, which is, and which was, and which is to come, the Almighty. I am the first and the last, who am living, and was dead, and behold I live for ever and ever; and I have the keys of death and hell. Then there shall be written about it these three versicles.

Manda Deus virtui tuae, &c.

Give commandment O God, to thy strength. Confirm, O God, thy work in us.

Let them be as dust before the face of the wind. And let th•• Ang••l of the Lord scatter them. Let all their ways be darkness and uncertain. And let the Ang••l of the Lord persecute them.

Moreover, let there be written about in the ten ••eneral names, which are, El, Elohim, Elohe, Zebaoth, El••on, Escerchie, Adonay, J••h, Te∣tragrammaton, Saday.

There is another pentacle, the figure whereof is like unto a Lamb slain, having s••ven eyes, and seven horns, and under his feet a book seal••d with

seven seals, as it is in the 5. chap. of the Apo∣chalypse. Whereabout let it be written this ver∣sicle; Behold the Lion hath overcome the tribe of Judah, the Root of David. I will open the Book, and unloose the seven seals thereof. And one other versicle: I saw Satan like lightning fall down from heaven. Behold, I have given you power to tread upon Serpents and Scorpions, and over all the power of your enimies, and nothing shall be able to hurt you. And let there be also written about it the ten general names, as aforesaid.

But those pentacles which are thus made of figures and names, let them keep this order: for when any figure is posited, conformable to any number, to produce any certain effect or virtue, there must be written thereupon, in all the several angles, some divine name, obtaining the force and efficacy of the thing desired: yet so neverthe∣less, that the name which is of this sort do consist of just so many l••tters, as the figure may consti∣tute a number; or of so many letters of a name, as joined together amongst themselves, may make the number of a figure; or by any number which may be divided without any super••luity or dimi∣nution. Now such a name being found, whe∣ther it beonly one name or more, or divers names, it is to be written in a••l the several an••les in the figure: but in the middle of the f••gure let the re∣volution

of the name be whole and totally placed, or at least principally.

Oftentimes also we constitute pentacles, by making the revolution of some kind of name, in a square table, and by drawing about it a single or double circle, and by writing therein some holy versicle competent and befiting this name, or from which that name is extracted. And this is the way of making the pentacles, according to their several distinct forms and fashions, which we may as we please either multiply or commix together by course among themselves, to work the greater efficacy, and extention and enlargment of force and virtue.

As, if a deprication would be made for the o∣verthrow and destruction of ones enemies, then we are to mind and call to remembrance how God destroyed the face fo the whole earth in the deluge of waters, and the destruction of Sodom and Gomor∣rha, by raining down fire and brimstone; like∣wise, how God overthrew Pharaoh and his host in the Red-Sea, and to call to mind if any other malediction or curse be found in holy writ. And thus in things of the like sort. So likewise in depricating and praying against perils and dangers of waters, we ought to call to remembrance the saving of Noah in the deluge of waters the pas∣sing of the children of Israel through the Red-Sea; and also we are to mind how Christ walked on the waters, and how he saved the ship in danger

to be cast away with the tempest; and how he commanded the winds and the waves and they obeyed him; and also, that he drew Peter out of the water, being in danger of drowning, and the like. And lastly, with these we invoke and call upon some certain and holy names of God; to wit, such as are significative to accomplish our desire, and accommodated to the desired effect: as, if it be to overthrow enemies, we are to in∣voke and call upon the names of wrath, revenge, fear justice, and fortitude of God: and if we would avoid and escape any evil or danger, we then call upon the names of mercy, defence, salvation, fortitude, goodness, and such like names of God. When also we pray unto God that he would grant unto us our desires, we are likewise to intermix therewith the name of some good spirit, whether one only, or more, whose office it is to execute our desires: and sometimes also we require some evil spirit to restrain or compel, whose name likewise we intermingle; and that rightly, especially, if it be to execute any evil work; as, revenge, punishment, or destruction.

Furthermore, if there be any versicle in the Psalms, or in any other part of holy Scripture, that shall seem congruent and agreeable to our desire, the same is to be mingled with our pray∣ers. Now after prayer hath been made unto God, it is expedient afterwards to make an Ora∣tion

to that executioner whom in our precedent prayer unto God we have desired should a••mi∣nister unto us, whether one or more, or whet••er he be an Angel, or star, or soul, or any of the noble Angels. But this kind of Oration ought to be composed according to the rules which we have delivered in the second book of Occult Philosophy, where we have treated of the manner of the composition of enchantments.

You may know further, that these kind of bonds have a threefold difference: for the first bond is when we conjure by natural things; the second is compounded of religious myst••ries, by Sacraments, Miracles, and things o•• this sort; and the third is constituted by d••vine names, and holy Sigils. And these kind of bon••s, 〈◊〉〈◊〉 m••y bind not only spirits, but also oth••r creat••res whatsoever, as anima••s, tempests, * 12.3 burnings, floods of waters, and the force and power of arms. Oftentimes also we use these bonds a∣foresaid, not only by con••uration▪ but sometimes also using the means of d••precation and benedic∣tion. Moreover, it conduceth much to this purpose, to join some sentence of holy Scripture, if any shall be found convenient ther••unto: as, in the conjuration of Serpents, by commemorat∣ing the curse of the Serpent in the earthly Paradise, and the setting up the S••rpent in the wilderness;

and further added that versicle, | 12.4 Thou shalt walk upon the Asp and the Basilisk, &c. Superstition also is of much prevalency herein, by the translation of some sacramental rites, to bind that which we intend to hinder; as, the rites of excommunica∣tion, of sepulcres, funerals, buryings, and the like.

And now we come to treat of the consecrati∣ons which men ought to make upon all instru∣ments and things necessary to be used in this art: and the virtue of this consecration most chiefly consists in two things; to wit, in the power of the person consecrating, and by the virtue of the prayer by which the consecration is made. For in the person consecrating, there is required holi∣ness of life, and power of sanctifying: both which are acquired by dignification and initiation. And that the person himself shall with a firm and undoubted faith believe the virtue, power, and efficacy thereof. And then in the prayer itself, by which this consecration is made, there is required the like holiness; which either solely consisteth in the prayer itself, as, if it be by di∣vine inspiration ordained to this purpose, such as we have in many places of the holy Bible; or that it be hereunto instituted through the power of the holy spirit, in the ordination of the Church. Otherwise there is in the prayer a sanctimony, which is not only by itself, but by the comme∣moration of holy things; as, the commemoration

holy Scriptures, histories, works, miracles, ef∣fects, graces, promises, sacraments and sacr••∣mental things, and the like. Which th••ngs, ••y a certain similitude, do seem properly or i••••••••¦perly to appertain to the thing cons••crate••.

There is used also the invocation of some 〈◊〉〈◊〉 names, with the consignation of holy seals▪ 〈◊〉〈◊〉 things of the like sort, which do conduc•••• ••••••¦ctification and expiation; such as are t••e 〈…〉〈…〉 with holy-wat••r, unctions w••th 〈…〉〈…〉 and adoriferous suffumigations 〈…〉〈…〉 holy worship. And therefore in every 〈…〉〈…〉 there is chiefly used the bene••iction 〈◊〉〈◊〉 consecration of water, oil, fire, and fu••••gatio••s, used every where with holy wax-lights or lamps burning: for without lights no sacraments is rightly performed. This is therefore to be known and firmly observed, that if any consecration be to be made of things profane, in which there is any pollution, or defilement, then an ex∣orcising and expiation of those things ought to pre∣cede the consecration. Which things being so made pure, are more apt to receive the influences of the divine virtues. We are also to observe, that in the end of every consecration after that the prayer is ••ightly pe••formed, the person consecrating ought to bless the thing con∣secrated, by breathing out some words, with divine virtue and power of the present consecra∣tion, with the commemoration of his virtue and

authority, that it may be the more duly per∣formed, and with an earnest and intentive mind. And therefore we will here lay down some exam∣ples hereof, whereby the way to the whole per∣fection hereof may the more easily be made to appear unto you.

So then, in the consecration of water, we ought to commemorate how that God hath placed the firmament in the midst of the waters, and in what manner that God placed the fountain of waters in the earthly Paradise, from thence sprang four holy rivers, which watered the whole earth. Likewise we are to call to remembrance in w••at manner God made the water to be the instrument of executing his Justice in the de∣struction of the giants in the general deluge over all the earth, and in the overthrow of the host of Pharaoh in the Red-sea; also how God led his own people through the midst of the sea on dry ground, & through the midst of the river of Jordan; & likewise how marvelously he drew forth water out of the stony rock in the wilderness; and how at the prayer of Sampson, he caused a fountain of running water to flow out of the cheek tooth of the jaw bone of an ass: and likewise, how God hath made waters the instrument of his mercy, and of salvation, for the expiation of original sin: also, how Christ was baptized in Jordan, and hath hereby sanctified and cleansed the waters. Moreover, certain divine names are to be in∣vocated,

which are con••o••mable hereunto; as, that God is a living founta••n, living water, the fountain of mercy; and names of the like kind.

And likewise in the co••••ec••a••ion of fire, we are to commemorate how that God hath created the fire to be an Instrument 〈…〉〈…〉 his jus∣tice, for punishment, 〈◊〉〈◊〉 ••nd for the expiation of sins: also, wh••n Go•• ••••all come to judge the world, he will comm••nd a con∣flagration of fire to go before him. And we are to call to remembrance in what m••nner God ap∣peared to Moses in the burning bu••••; and also, how he went before the children of Israel in a pillar of fire; and that nothing can be duely of∣fered, sacrificed, or sanctified, without fire; and how that God instituted fire to be kept continu∣ally in the tabernacle of the covenant; and how miraculously he re-kindled the same, being ex∣tinct, and preserved it elsewhere from going out, being hidden under the waters: and things of this sort. Likewise the names of God are to be called upon which are consonant hereunto, as, it is read in the Law and the Prophets, that God is a consuming fire, and if there be any of the di∣vine name which signify fire, or such-like names; as the glory of God, the light of God, the splendor and brightness of God.

And likewise in the consecration of Oil and Perfumes, we are to call remembrance such holy things as are pertinent to this purpose, which we read in Exodus of the holy anointing

Oil, and divine names significant thereunto, such as is the name Christ, which signifies a∣nointed: and what mysteries there are hereof; as that in the Revelations of the two Olive-trees distilling holy oil into the lamps that burn before the face of God and the like.

And the blessing of the lights, wax, and lamps, is taken from the fire, and the altar which containeth the substance of the flame: and what other such similitudes as are in myste∣ries; as that of the seven candlesticks & lamps burning before the face of God.

These therefore are the consecrations which first of all are necessary to be used in every kind of devotion, and ought to precede it, and with∣out which nothing in holy Rites can be duely performed.

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

Therefore when you would consecrate any place or circle, you ought to take the prayer of Solomon used in the dedication of the Temple: and moreover, you must bless the place with the sprinkling of holy-water, and with fumigations; by commemorating in the benediction holy mysteries; such as these are, * 12.5The sanctifica∣tion of the throne of God, of mount Sinai, of the tabernacle of the covenant, of the holy of

holies, of the temple o•• Jerusal•••• 〈◊〉〈◊〉 ••••so, the sanctification of mount Golo••ha, 〈◊〉〈◊〉 ••he cruci∣fying of Christ; the s••nct••fication 〈…〉〈…〉 temple of Christ; of mount Tabor, by th•• 〈◊〉〈◊〉 ••••••f••gur••ti∣on and ascention of Christ: and th•• 〈◊〉〈◊〉. And by invocating divine names which a••e si••nificant hereunto; such as the place of God 〈◊〉〈◊〉 t••rone of God, the Chair of God, the tabern••c••e o•• 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 con∣secrated.

And in the consecration of instruments and of all other things whatsoever that are serviceable to this art, you shall proceed after the same manner, by sprinkling the same with holy water, perfum∣ing the same with holy fumagations, anointing it with holy oil, sealing it with some holy Sigil, and blessing it with prayer; and by commemorating holy things out of the sacred Scriptures, religi∣on, and divine names which shall be found a∣greeable to the thing that is to be consecrated: as for example sake, in consecrating a sword, we are to call to remembrance that in the Gospel, † 12.6 He that hath two coats, &c. and that place in the second of Maccabees, that a sword was divinely & miraculously sent to Judas Macchabeus. And if there be any thing of the like in the prophets; as that place, ‡ 12.7 Take unto you two-edge swords, &c.

In like m••n•••• yo•• ••hall consecrate experiments and books, an•• wh••••soever of the like nature, as it is contained in ••ritings, pictures, and the like, by sprinkling, perfu••ing, anointing, sealing, and bl••ssing with holy commemorations, and calling to remem••rance the sanctification of mys∣teries; as the sanc••ifications of the tables of the ten commandments, which were delivered to Moses by God in mount Sinai; the sanctification of the testaments of God, the old and the new; the sanctification of the law, and of the Prophets, and Scriptures, which are promulgated by the holy Ghost. Moreover, there is to be comme∣morated such divine n••mes ••s are fit and conve∣nient hereunto; as these are; the Testament of God, the book of 〈◊〉〈◊〉, ••he book of life, the knowledge of God, the wisdom of God; and the like. And with such k••nd of rites is the per∣sonal consecration perfo••med.

There is furthermore, besides these, another rite of consecration, of wonderful power, and much efficacy; And this is out of the kinds of superstitions; that is to say, when the rite of con∣secration or collection of any Sacrament in the Church is transferred to that thing which we would consecrate.

It is to be known also, that vows, Oblations, and Sacrafice, have the power of Consecration, as well real as personal; and they are as it were certain covenants and conventions between those

names with which they are made, and us who make them, strongly cleaving to our desire and wished effect: as when we dedicate, offer, and sacrafice, with certain names or things; as, fu∣migations, unctions, rings, images, looking-glasses; and things less material, as deities, sigils, pentacles, inchantments, orations, pictures, and Scriptures: of which we have largely spoken in our third book of Occult philosophy.

There is extant amongst those magicians (who do most use the ministery of evil spirits a certain rite of invocating spirits by a book to be Conse∣crating before to that purpose; which is properly called, § 12.8 A book of Spirits; whereof we shall now speak a few w••rds. For this book is to be Consecrated; a book of evil spirits, ceremonious∣ly to be composed in their name and order: whereunto they bind with a certain holy oath, the ready and present obedience of the spirit therein written.

Now this book is to be made of most pure and clean paper, that hath never been used before; which many do call Virgin paper. And this book must be inscribed after this manner; that is to say, let there be placed on the left side the image of the spirit, and on the right side his character, with the oath above it containing the name of the spirit & his dignity and place, with his office & power. Yet very many do compose this book o∣therwise omitting the characters or image: but

it is more efficatious not to neglect any thing which conduceth to it.

Moreover, there is to be observed the circum∣st••nces of places, times, hours, according to the stars ••hich these spirits are under, and are seen to agree unto; their site, rite, and order being applied.

Which book being so written, and well bound, is to be adorned, garnish••d, and kept secure, with registers and se••ls, lest it should happen af∣ter the consecration to open in some place not intended, and end••nger the op••rator. Further∣more, this b••ok ou••ht to be k••pt as reverently as may be: for irr••ver••nce of m••nd causeth it to lose its virtue with pollution and prof••nation.

Now this sacred book b••ing thus composed ac∣cording to to the manner al•• 〈◊〉〈◊〉 delivered, we are then to proceed to the con••••••••atio•• thereof after a two fold way: one whereof i••, that ••ll and singular the spirits who are written in the book be called to the circle, according to the rites and order which we have befo••e taught; and the book that is to be consecrated, let it be placed without the Circle in a triangle. And in the first place, let there be read in the presence of the spirits all the oaths which are written in that book; and then the book to be consecrated being placed without the Circle in a t••iangle there drawn, let all the spirits be compelled to impose their hands where their images and characters are drawn,

and to confirm and Consecrate the same with a special and common oath. Which being done, let the book be taken and shut, and preserved as we have before spoken, and let the spirits be licensed to depart, according to due and right order.

There is another manner of Consecrating a book of spirits which is more easy, and of much efficacy to produce every effect, except that in opening this book the spirits do not always come visible. And this way is thus: let there be made a book of spirits as we have before set forth; but in the end thereof let there be written invo∣cations and bonds and strong Conjurations where∣with every spirit may be bound. Then this book must be bound between two tables or la∣mens, and in the inside thereof let there be drawn the holy pentacles of the divine Majesty, which we have before set forth and described out of the Apocalypse: then let the first of them be placed in the beginning of the book, and the second at the end of the same. This book being perfected after this manner, let it be brought in a clear and fair time, to a Circle prepared in a cross way, according to the Art which we have before delivered; and there in the first place the book being opened. let it be Conse∣crated to the rites and ways which we have be∣fore declared concerning Consecration. Which being done, let all the spirits be called which

are written in the book in their own order and place, by conjuring them thrice by the bonds de∣scribed in the book, that they come unto that place within the space of three days, to assure their o∣bedience, and confirm the same, to the book so to be consecrated. Then let the book be wrapped up in clean linen, and buried in the middle of the Circle, and there fast stopped up: and then the Circle being destroyed, after the spirits are licensed, depart before the rising of the Sun: and on the third day, about the middle of the night, return, and new make the Circle, and with bended knees make prayer and giving thanks unto God, and let a precious perfume be made, and open the hole, and take out the book; and so let it be kept, not opening the same. Then you shall license the spirits in there order, and destroying the Circle, depart before the sun rise. And this is the last rite and manner of consecrating profitable to whatsoever writings & experiments, which do direct the spirits, placing the same between two holy lamens or pentacles, as before is shewn.

But the operator, when he would work by the Book thus consecrated, let him do it in a fair and clear season, when the spirits are least trou∣bled; and let him place him••elf tow••rds the re∣gion of the spirits. Then let him open the book under a due register; let him invoke the spirits by their oath there described and confirmed, and

by the name of their character and image, to that purpose which you desire: and if there be need, conjure them by the bonds placed in the end of the book. And having attained your de∣sired effect, then you shall license the spirits to depart.

And now we shall come to speak concerning the invocation of spirits, as well of the good spirits as of the bad.

The good spirits may be invocated of us divers ways, and in sundry manners do offer themselves unto us. For they do openly speak to those that watch▪ and do offer themselves to our sight, or do inform us in dreams by oracle of those things which are desired. Whosoever therefore would call any good spirit, to speak or appear in sight, it behoveth them especially to observe two thing: one whreof is about the disposition of the invo∣cant; the other about those things which are outwardly to be adhibited to the invocation, for the conformity of the spirits to be called. It be∣hoveth therefore that the invocant himself be re∣ligiou••ly disposed for many days to such a mystery. In the first place therefore, he ought to be con∣fessed and contrite, both inwardly and outwardly, and rightly expiated by daily washing himself with holy water. Moreover, the invocant ought to conserve himself all these days, chast, absti∣nent, and to seperate himself as much as may be done, from all preturbation of mind, and from

all manner of foreign and secular business. Also, he shall observe fasting all these days, as much as shall seem convenient to him to be done. Also, let him daily between sun-rising and sun-setting, being cloathed with a holy linen garment, seven times call upon God, and make a deprecation to the Angels to be called according to the rule which we have before taught. Now the number of days of fasting and preparation is commonly the time of a whole Lunation. There is also a∣nother number observed amongst the Cabalists, which is forty days.

Now concerning those things which do apper∣tain to this rite of invocation, the first is, that a place be chosen, clean, pure, close, quiet, free from all manner of noise, and not subject to any strangers sight. This place must first be exor∣cised and consecrated: and let there be a table or altar placed therein, covered with clean white linen, and set towards the east: and on each side thereof let there be set two consecrated wax-lights burning, the flame whereof ought not to go out all these days. In the middle of the altar, let there be placed lamens, or the holy paper which we have before described, covered with fine linen; which is not to be opened until the end of these days of the consecration. You shall also have in readiness a precious perfume, and pure anointing oil; and let them be both kept consecrated. There must also a Censer be set on

the head of the altar, wherein you shall kindle the holy fire, and make a perfume every day that you shall pray. You shall also have a long gar∣ment of white linen, close before and behi••d, which ma•• cover the whole body and the ••eet, and girt about you with a girdle. You shall als•• have a veil made of pure clean linen, and in t••e fore-part thereof let there be fixed golden or gilded Lamens, with the inscription of the name Tetragrammaton; all which things are to to be sanctified and consecrated in order. But you must not enter into the holy place, unless it be first washed, and arayed with a holy garment; and then you shall enter into it with your fee•• naked. And when you enter therein, you shall sprinkle it with holy water; then you shall make a perfume upon the altar, and afterwards with bended knees pray before the altar as we have directed.

But in the end of these days, on the last day. you shall fast more strictly: and fasting on the day following, at the rising of the Sun, you may enter into the holy place, using the ceremonies before spoken of, first by sprinkling yourself, then with making a perfume, yo shall sign your∣self with holy oil in the forehead and anoint your eyes; using prayer in all these consecrations. Then you shall 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 shall entertain with a benign and chast communication, and license them to depart.

Now the Lamen which is to be used to invoke any good spirit, you shall make after this man∣ner; either in metal conformable, or in new wax, mixt with spices and colours coformable: or it may be made with clean paper, with con∣venient colours: and the outward form or figure thereof may be square, circular, or triangular, or of the like sort, according to the rule of the numbers: in which there must 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 * 12.9 fix corners; in the middle whereof, let there be written the name and character of the star, 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 | 12.10 five corners, as the spirits we would call together at once. And if we shall call only one spirit, ne∣vertheless there shall be made four Pentagones, wherein the name of the spirit or spirits, with their characters, is 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 fortunate star herewith, it will be the better. Which

table being made in this manner, it is to be consecrated according to the rules a••o•••• delivered.

And this is the way of m••ki••g ••he general ta∣ble, serving for the invoca••ing of all good spirits whatsoever. Nevertheless we ••ay m••ke special tables congruent to every spir••t, by the rule which we have above spoken of concerning holy pentacles.

And now we will declare unto you another rite more easy to perform this thing: that is to say, let the man that is to receive and Oracle from the good spirits, be chast, pure, and confess'd. Then a place being prepared pure and clean, and covered every where with white linen, on the Lords day in the new of the Moon let him enter into that place, cloathed with clean white gar∣ments; and let him exorci••e the place, and bless it, and make a Circle therein with a sanctified cole; and let there be written in the uttermost part of the Circle the names of the Angels, and and in the inner part thereof let there be written the mighty names of God: and let him place with∣in the Circle, at the four angles of the World, the Censers for the perfumes. Then let him en∣ter the place fasting, and washed, and let him begin to pray towards the east this whole Psalm: * 12.11 Beati immaculati in via, &c. Blessed are the undefiled in the way, &c. by perfuming; and in the end depricating the Angels, by the said

divine names, that they will deign to discover & reveal that which he desireth: and that let him do six days, continuing washed and fasting. And on the seventh day, which is the Sabbath, let him, being washed and fasting, enter the Circle, and perfume it, and anoint himself with holy anointing oil, by anointing his forehead, and upon both his eyes, and in the palms of his hands, and upon his feet. Then upon his knees let him say the Psalm aforesaid, with divine and Angelical names. Which being said let him arise, let him begin to walk about in a Circle within the said Circle from the east to the west, until he is wearied with a dizziness of his brain: let him fall ••own in the Circle, and there he may rest; and forthwith he shall be wrapt up in an extasy, and a spirit will appear unto him, which will inform him of all things. We must observe also, that in the Circle there ought to be four holy candles burning at the four parts of the world, which ought not to want light for the space of a whole week. And the manner of fast∣ing must be such, that he abstain from all things having a life of sence, and from those which do proceed from them: and let him only drink pure running water: neither let him take any food till the going down of the sun. And let the perfume and the holy anointing oil be made, as is set forth in Exodus and the other holy books of the Bible. It is also to be observed, that always

as often as he enters into the Circle, he hath up∣on his forehead a golden Lamen, upon which there must be written the name Tetragrammaton, as we have before spoken.

But natural things, and their commixtures, do also belong unto us, and are conducing to re∣ceive Oracles from any spirit by a dream: which are either perfumes, unctions, and meats or drinks: which you may understand in our first book of Occult Philosophy.

But he that is willing always and readily to receive the oracles of a dream, let him make un∣to himself a ring of the Sun or of Saturn for this purpose. There is also an image to be made, of excellent efficacy and power to work this effect; which being put under his head when he goeth to sleep, doth effectually give true dreams of what thing soever the mind hath before deter∣mined or consulted on. The table of numbers do likewise confer to receive an oracle, being duely formed under their own Constellations. And these thou mayest know in the third book of Oc∣cult Philosophy.

Holy tables and papers do also serve to this effect, being specially composed and consecrated: such as is the Almudel 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 divers figures, numbers, holy pictures, with the inscriptions of

the holy names of God and of Angels; the com∣position whereof is taken out of divers places of the holy Scriptures, Psalms, and versicles, and other certain promises of the divine revelations and prophecies.

To the same effect do conduce holy prayers & imprecations, as well unto God, 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 similitude of miracles, graces, and the like, making mention of those things which we intend to do: as, out of the old Testament, of the dream of Jacob, Jo∣seph, Pharaoh, Daniel, and Nebuchadnezzer: if out of the new Testament, of the dream of Joseph the husband of the virgin Mary; of the dream of the three wisemen; of John the Evan∣gelist sleeping upon the breast of our Lord; and whatsoever of the like kind can be found in religion, miracles, and revelations; as, the re∣velation of the cross to Helen, the revelations of Constantine and Charles the great, the revelations of Bridget, Cyril, Methodius, Mechtild, Joa∣chim, Merhir, and such like. According to which let the deprecations be composed, if when he goeth to sleep it be with a firm intention: and the rest well disposing themselves, let them pray devoutly, and without doubt they will afford a powerful effect.

Now he that knoweth how to compose those things which we have now spoken of, he shall receive the most true oracles of dreams. And this he shall do; observe those things which in the second book of Occult Philosophy are direct∣ed concerning this thing. He that is desirous therefore to receive an oracle, let him abstain from supper and from drink, and be otherwise well disposed, his brain being free from turbulent vapours; let him also have his bed-chamber fair and clean, exorcised and consecrated if he will; then let him perfume the same with some con∣venient fumigation; and let him anoint his temples with some unguent efficatious hereunto, and put a ring upon his finger, of the things above spoken of: let him take either some image, or holy table, or holy paper, and place the same under his head: then having made a devout prayer, let him go unto his bed, and meditating upon that thing which he desireth to know, let him so sleep; for so shall he receive a most cer∣tain and undoubted oracle by a dream, when the Moon goeth through th••t sign which was in the ninth house of his nativity, and also when she goeth through the sign of the ninth house of the revolution of his nativity; and when she is in the ninth sign from the sign of perfection. And this is the way and means whereby we may ob∣tain all sciences and arts whatsoever, suddenly and perfectly, with a true illumination of our

understanding; although all inferior familiar spirits whatsoever do conduce to this effect; and sometimes also evil spirits sensibly informing us intrinsically or extrinsically.

But if we would call any evil spirit to the circle, it first behoveth us to consider, and to know his nature, to which of the planets it agreeth, and what offices are distributed to him from the Pla∣net; and being known, let there be sought out a place fit and proper for his invocation, accord∣ing to the nature of the Planet, and the quality of the offices of the said spirit, as near as the same may be done: as, if their power be over the Sea, Rivers or Floods, then let the the place be chosen in the shore; and so of the rest. Then let there be chosen a convenient time, both for the quality of the air, serene, clear, quiet, and fitting for the spirits to assume bodies; as also of the quality and nature of the planet, and of the spirit, as to wit, on his day, or the time wherein he ruleth: he may be fortunate or unfortunate, sometimes of the day, and sometimes of the night, as the stars and spirits do require. These things being con∣sidered, let there be a circle framed in 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 ge∣neral names, and those things which do yield de∣fence unto us; and with them, those divine names which do rule this planet, and the offices

of the spirit himself; there shall also be written therein, the names of the good spirits which do bear rule, and are able to bind and constrain that spirit which we intend to call. And if we will any more fortify 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 amongst themselves to our work, which are also to be known, according to the manner of numbers and figures: of which in the second book of occult philosophy it is sufficiently spoken. Furthermore, he is to be provided of lights, perfumes, unguents and medicines com∣pounded according to the nature of the planet and spirit: which do partly agree with the spirit, by reason of their natural and coelestial virtue; and partly are exhibited to the spirit for religious and superstitious worship. Then he must be furnished with holy and consecrated things, ne∣cessary as well for the defence of the invocant, and his fellows, as also serving for bonds to bind and constrain the spirits; such as are either holy papers, lamens, pictures, pentacles, swords, scepters, garments of convenient matter and co∣lour, and things of the like sort. Then when all these things are provided, and the Master and his fellows being in the circle, in the first place let him consecrate the circle, and all those things

which he useth; which being performed with a conenient gesture and countenance, let him begin to pray with a loud voice, after this manner. First let him make an oration unto God, and then let him intreat the good spirits: and if he will read any prayers, psalms, or gospels for his defence, they ought to take the first place. After these prayers and orations are said, then let him begin to invoeate the spirit which he desireth, with a gentle and loving Inchantment, to all the coasts of the world, with the commemoration of of his own authority and power. And then let him rest a little, looking about him, to see if any spirit do appear; which if he delay, then let him repeat his invocation, as abovesaid, until he hath done it three times; and if the spirit be pertina∣cious, obstinate, and will not appear, then let him begin to conjure him with divine power; so also that the conjurations and all his comme∣morations do agree with the nature and offices of the spirit himself; and reiterate the same three times, from stronger to stronger, using objurga∣tions, contumelies, cursings, and punishments, and suspension from his office and power, and the like.

And after all the courses are finished, then cease a little; and if any spirit shall appear, let the invocant turn himself towards the spirit and courteously receive him, & earnestly intreating him, let him require his name: and then proceeding further,

let him ask him ••hatsoever he will: and if in any thing the spirit shall shew himself obstinate or lying, let him be bound by convenient con∣jurations: and if you doubt of any lye, make without the circle with the consecrated sword, the figure of a triangle or * 12.12 Pentagone, and com∣pel the spirit to enter into it: and if thou receivest any promise which thou wouldest have to be con∣firmed with an oath, let him stretch the sword out of the circle, and swear the spirit, by laying his hand upon the sword. Then having obt••ined of the spirit that which you desire, or are otherwise contented, license him to depart with courteous words, giving command unto him, that he do no hurt: and if he will not depart, compel him by powerful conjurations; and if need require, expel him by exorcisms, and by making contrary fumigations. And when he is departed, go not out of the circle, but make a stay, making pray∣er, and giving of thanks unto God and the good Angels, and also praying for your defence and conservation; and then all those things being orderly performed, you may depart.

But if your hopes are frustrated, and no spirit will appear, yet for this do not despair; but leaving the circle, return again at other times, doing as before. And if you shall judge that you have erred in any thing, then you shall amend by adding or demishing; for the con∣stancy

of reiteration doth often increase your au∣thority and power, and striketh terror into the spirits, and humbleth them to obey.

And therefore some use to make a gate in the circle, whereby they go in and out, which they open and shut as they please, and fortify it with holy names and pentacles.

This also we are to take notice of, that when no spirits will appear, but the Master being wearied hath determined to cease and give over; let him not therefore depart without licensing the spirits: for they that do negl••ct this, are very greatly in danger, except they are fortified with some sub∣lime defence.

Oftentimes also the spirits do come, although they appear not visible, (for to cause terror to him that calls them) either in the thing which he useth▪ or in the operation it self. But this kind of licensing is not given simply, but by a kind of dispensation with suspension, until in the following terms they shall render them∣selves obedient. Also without a Circle these spirits may be called to appear according to the way which is above delivered about the consecra∣tion of a book.

But when we intend to execute any effect by evil spirits, where an apparition is not needful; then that is to be done, by making and forming that which is to be unto us an instrument, or subject of the experiment itself; as whether it be

an image, or a ring, or a writing, or any cha∣racter, candle, or sacrifice, or any thing of the like sort; then the name of the spirit is to be wirtten therein, with his character, according to the exigency of the experiment, either by writ∣ing it with some blood, or otherwise using a per∣fume agreeable to the spirit. Oftentimes also making prayer and orations to God and the good Angels before we invocate the evil spirit, conjur∣ing him by the divine power.

There is another kind of spirits which we have spoken of in our third book of occult philosophy, not so hurtful, and nearest to men; so also, that they are affected with human passions, and do joy in the conversation of men, and freely do inha∣bit with them: and others do dwell in the woods and Desarts; and others delight in the company of divers domestics, animals and wild beasts: and othersome do inhabit about fountains and meadows. Whosoever therefore would call up these kind of spirits, in the place where they a∣bide, it ought to be done with odoriferous per∣fumes, and with sweet sounds and instruments of music, specially composed for the business, with using of songs, inchantments and pleasant verses, with praises and promises.

But those that are obstinate to yield to these things are to be compelled with threatnings, com∣minations, cursings, delusions, contumelies,

and especially by threatning them to expel them from those places where they are con∣versant.

Further, if need be, thou mayest betake thee to use Exorcisms; but the chiefest thing that ought to be observed, is, constancy of mind, and boldness, free and alienated form fear.

Lastly, when you would invocate these kind of spirits, you ought to prepare a table in the place of invocation, covered with clean linen; whereupon you shall set new bread, and running water or milk in new earthen vessels, and new knives. And you shall make a fire, whereupon a perfume shall be made. But let the invocant go unto the head of the table, and round about it let there be seats placed for the spirits, as you please; and the spirits being called, you shall in∣vite them to drink and eat. But if perchance you shall ••ear any evil spirit, then draw a circle about it, and let that part of the table at which the invocant sits, be within the circle, and the rest of the table without the circle.

In our third ••ook of Occult Philosophy, we have taught how and by what means the soul is joined to the body; and, what happeneh to the soul after death.

Thou mayest know further, that those souls do still love their relinquished bodies after death, as it were a certain affin••ty alluring them; such as

are the souls of noxious men, which have violently relinquished their bodies, and souls wanting a due burial, which do still wander in a liquid and turbulent spirits about their dead carcasses; for these souls by the known means by which here∣tofore they were conjoined to their bodies, by the like vapours, liquors, and favours, are easily drawn unto them.

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

In the raising up of these shadows, we are to perfume with new blood, with the bones of the dead, and with Flesh, 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 understood, those who are de∣sirous to raise up any souls of the dead, they ought to do it in those places, wherein these kind of souls are most known to be conversant; or for some alliance alluring those souls into their forsaken body; or some kind of affection in times past, impressed in them in their life, drawing the said souls to certain places, things, or persons; or for the forcible nature of some place fitted and prepared for to purge or punish these souls. Which places for the most part are to be known by the experience of visions, nightly incursions, and apparitions, and such like prodigies seen.

Therefore the places most fitting for these things, are Church-yards. And better 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 slaughters of men. Further∣more, that place is better than these, where some dead carcass, that came by violent death, is not yet expiated, nor lately buried, and was lately buried; for the expiation of those places, is also a holy rite duly to be adhibited to the burial of the bodies, and oftentimes prohibiteth the souls to come unto their bodies, and expelleth them far off unto the places of judgment.

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

Now although we have spoken concerning such places of this kind, it will not be safe or commodious to go unto them, but it behoveth us to take to what place soever is to be chosen, some principal part of the body that is relict, and therewith to make perfume 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 things, compounded according to a true rule, with congruant inscriptions of names and seals, do very much avail to the raising up of departed souls.

Moreover, these things which are now spoken of, are not always sufficient to raise up souls, because of an extranatural portion of under∣standing and reason, which is above, and known only to the heaven and destinies, and their powers.

We ought therefore to allure the said souls, by supernatural and coelestial powers duely admi∣nistered, even by those things which do m••••e the very harmony of the soul, as well imaginative, as rational and intellectual; as are voices, songs, sounds, inchantments: and religious things; as prayers, conjurations, exorcisms, and other holy rites, which may very commodiously be administered hereunto.

The end of the fourth book of Agrippa.

HEPTAMERON: OR MAGICAL ELEMENTS OF PETER de ABANO, PHILOSOPHER.

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

But because he seemeth to have written to the 1earned, and well experienced in this art; because he doth not specially treat of the ceremonies, but rather speaking of them in ge∣neral, it was therefore thought good to add here∣unto the magical elements of Peter de Abano: that those who are hitherto ignorant, and have not tasted of magical superstitions, may have them in readiness, how they may exercise themselves therein. For we see in this book, as it were a

certain introduction of magical vanity; and as it were in present exercise, they may behold the distinct functions of spirits, how they m••y be drawn to discourse and communication; what is to be done every day, and every hour; and how they shall be read, as if they were described syl∣lable by syllable.

In brief, in this book are kept the principles of magical conveyances. But because the greatest power is attributed to the Circles; (For they are certain fortresses to defend the operators safe from the evil spirits;) in the first place we will treat concerning the composition of a Circle.

Of the Circle, and the composition thereof.

THE form of Circles is not always one and the same; but useth to be changed accord∣ing to the order of the spirits that are to be cal∣led, 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 star and region they do belong, and what functions they have. Therefore let there be made three circles of the latitude of nine foot, and let them be distant one from ano∣ther a hands breadth; and in the middle circle, first, write the name of the hour wherein you do the work. In the second place, write the name of the Angel of the hour. In the

third place, the Sigil of the Angel of the hour. Fourthly, the name of the Angel that ruleth that day wherein you do the work, and the names of his ministers. In the fifth place, the name of the present time. Sixthly, the name of the spirits ruling in that part of time, and their Presidents. Seventhly, the name of the head of the sign ruling in that part of time wherein you work. Eightly, the name of the earth, accord∣ing to that part of time wherein you work. Ninthly, and for the completing of the middle circle, write the name of the sun and of the moon, according to the said rule of time; for as the time is changed, so the names are to be altered. And in the outermost circle, let there be drawn in the four angles, the names of the presidential Angels of the air, that day where∣in you would do this work; to wit, the name of the King and his three ministers. Without the Circle, in four Angles, let Pentagones be made. In the inner circle let there be written four di∣vine names with crosses interposed in the middle of the circle; to wit, towards the East let there be written Alpha, and towards the West let there be writt••n Omega; and let a cross divide the middle of the circle. When the the circle is thus finished, according to the rule now before written, you shall proceed.

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Of the names of the hours, and the Angels ruling them.

IT is also to be known, that the Angels do rule the hours in a successive order, according to the course of the heavens, and planets unto which they are subject; so that that spirit which governeth the day ruleth also the first hour of the day; the second from this governeth the second hour; the third, the third hour, and so conse∣quently: and when seven planets and hours have made there revolution, it returneth again to the first which ruleth the day. Therefore we shall first speak of the names of the hours.

Hours of the day.

• 1. Yain.
• 2. Janor.
• 3. Nasnia.
• 4. Salla.
• 5. Sadedali.
• 6. Thamur.
• 7. Ourer.
• 8. Thamic.
• 9. Neron.
• 10. Jayon.
• 11. Abai.
• 12. Natalon.

Hours of the night.

• 1. Beron,
• 2. Barol.
• 3. Thami.
• 4. Athar.
• 5. Methon.
• 6. Rana.
• 7. Netos.
• 8. Tusrac.
• 9. Sassur.
• 10. Agle.
• 11. Calerva.
• 12. Salam.

Of the names of the Angels and their Sigils, it shall be spoken of in their proper places. Now let us take a view of the names of the times.

A year therefore is fourfold, and is divided into the spring, summer, harvest, and winter; the names wherof are these.

The spring, Talvi. The summer, Casmaran. Autumn, Adarael. Winer, Farlas.

The Angels of the spring, Caracasa, Core, Amatiel, Commissoros.

The head of the sign of the spring, Spugliguel.

The name of the earth in the spring, Amadai.

The names of the sun and moon in the spring; the sun, Abraym; the moon. Agusita.

The Angels of the summer, Gargatel, Tariel, Gaviel.

The head of the sign of the summer, Tubiel.

The name of the earth in summer, Festativi.

The names of the sun and moon in summer; the sun, Athemay. The moon. Armatus.

The Angels of Autumn, Tarquam, Guabarel.

The head of the sign of Autumn, Torquaret.

The name of the earth in Autumn, Rabinnara.

The names of the sun and moon in Autumn, the sun, Abragini. The moon, Matasignais.

Ths Angels of the winter, Amabael, 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, Commutaff. The moon, Affaterim.

The Consecrations and Benedictions: and first of the Benediction of the Circle.

WHen the circle is ritely perfected, sprinkle the same with holy or purged water, and say, Thou shalt purge me with hysop, O Lord, and I shall be clean: thou shalt wash me, and I shall be whiter than snow.

T••e Benediction of Perfumes.

THE God of Abraham, God of Isaac, God of Jacob, bless here the creatures of these kinds, that they may fill up the power and virtue of their odours; so that neither the enemy, nor any false Imagination, may be able to enter into them: through our Lord Jesus Christ, &c. Then let them be sprinkled with holy water.

The Exorcism of fire upon which the perfumes are to be put.

THE fire which is to be used for fumiga∣tions, is to be in a new vessel of earth or iron: and let it be exorcised after this manner. I exorcise thee, O thou creature of fire, by him by whom all things are made, that forthwith thou cast away every phantasm from thee, that it shall not be able to do any hurt in any thing. Then say, Bless, O Lord this creature of fire, and sanctify it, that it may be blessed to set forth the praise of thy holy name, that no hurt m••y c••me to the exorcisers or spectat••rs: through ••ur Lord Jesus Christ, &c.

Of the garment and pentacle.

LET it be a Priests garment, if it can be: but if it 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 written in parchment made of a kids skin. But first let there be said over it the mass of the holy Ghost, and let it be sprinkled with water of baptism.

[illustration]

An Oration to be said, when the Vesture is put on.

A Noor, Amacer, Amides, Theodonias, Anitor, by the merits of the a••gels, O Lord. I will put on the garment ••f salvation, that this which I

I desire I may bring to effect: through thee the most holy Adonay, whose kingdom endureth for ever and ever, Amen

Of the manner of working.

LET the moon be increasing and equal, if it may then be done, and let her not be combust.

The operator ought to be clean and purified by the space of nine days before the beginning of the work, and to be confessed, and receive the holy communion. Let him have ready the perfume appropriated to the day wherein he would perform the work. He ought also to have holy water from a Priest, and a new earthen vessel with fire, a Vesture and pentacle; and let all these things be rightly and duly consecrated and prepared. Let one of the servants carry the earthen vessel full of fire, and the perfumes, and let another bear the book, another the garment and penta∣cle, and let the Master carry the sword; over which there must be said one mass of the Holy Ghost; and on the midle of the sword, let there be written this name Alga †, and on the other side thereof the name † On †. And as he goeth to the consecrated place, let him continually read Letanies, the servants answering. And when he cometh to the place where he will erect the cir∣cle, let him draw the lines of the circle as we have before taught: and after he hath made it,

let him sprinkle the circle with holy water, say∣ing Asperges me domine, &c.

The Master therefore ought to be purified with fasting, chastity, and abstinency from all luxury the 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 furnished with pentacles, perfumes, and other things necessary hereunto, let him enter the cir∣cle, and call the Angels from the four parts of the world, which do govern the seven planets the seven days of the week, colours and metals; whose names you shall see in their places. And with bended knees invocating the said Angels particularly, let him say, O Angeli supradicti, est••te adjutores meae petitioni, & in adjutorium mi∣hi, in meis rebus & petitionibus.

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, O vos omnes, adjuro atque contestor per sedem Adonay, per Hagios, Theos, Ischyros, Athanatos, Para∣cletos Alpha & Omega, & per haec tria nomina secreta, Agla, On, Tetragrammaton, quod bodie debeatis adimplere quod cupio.

These things being performed, let him read the conjuration assigned for the day wherein he mak∣eth the experiment, as we have before spoken;

but if they shall be pertinacious and refractory, and will not yield themselves obedient, neither to the conjuration assigned to the day, nor to the prayers before made, then use the conjuration and exorcism, following.

An Exorcism of the Spirits of the air.

NOS facti ad imaginem Dei, datati poten∣tia Dei, & ejus facti voluntate, per po∣tentissimum & corroboratum nomen D••i El, forte & admirabile, vos exorcizamus (here he shall name the spirits be would have appear, of what or∣der soever they be) & imperamus per eum qui dixit, & factum est, & per omnia nomina Dei, & per nomen Adonay, El, Elohim, Elohe, Z••∣baoth, Elion, Escerchie, Jah. Tetragrammaton, Sadai, Dominus Deus, excelsus, exorcizamus vos, atque pot••nter imperamus, ut appareatis statim nobis hic juxta Circulum in pulebra forma, vi∣delicet humana, & sine deformitate & tortuositate aliqua. Venite vos omnes tal••••, qui•• vobis im∣peramus, per nomen Y & V quod Adam audivit, & locutus est: & per nomen Dei Agla, quod Loth audivit, & factum s••lvus cum sua familia: & per nomen Joth quod Jacob audivit ab Angelo secum luctantes, & liberatus est de manu fratris sui Esau: and by the name An••phexeton, quod Aaron audivit, & loquens, & sapiens factus est: & per nomen Zebaoth, quod Moses nominavit, & omnia flumina & plaudes de terra Aegypti versae

fuerunt in sanguinem: & per nomen Ecerchie Oriston, quod Moses nominavit, & omnes fluvii ebullierunt ranas, & ascenderunt in domos Ae∣gyptiorum, omnia destruentes: & per nomen Elion, quod Moses nominavit, & fuit grando ta∣lis; qualis non fuit ab initio mundi: & per nomen Adonay, quod Moses nominavit, & fuerunt lo∣custae, & apparuerunt super terram Aegyptiorum, & comederunt quae residua erant grandini: & per nomen Schemes amathia, quod Josua voca∣vit, et remoratus est Sol cursum: & per nomen Alpha & Omega, quod Daniel nominavit, & de∣struxit Beel, & Draconem interfecit: & in no∣mine Emmanuel, quod tres pueri, Sidrach, Mi∣sach & Abdenago, in camino ignis ardentis, can∣taverunt, & liberati fuerunt: & per nomen Ha∣gaios, & sedem Adonay, & per Theos, Iscyros, Athanatos, Paracletus; & per haee tria secreta nomina Agla, On, Tetragrammaton, adjuro, contestor, & per haec nomina, & per alia nomina Domini nostri Dei Omnipotentis, vivi & veri, vos qui vestra culpa de Caelis ejecti fuistis usque ad infernum locum, exorcizamus, & viriliter im∣peramus, per eum qui dixit, & factum est, cui omnes obediunt creaturae, & per illud tremendum Dei judicium: & per mare omnibus incertum, vitreum, quod est ante conspectum divinae ma∣jestatis gradiens, & potentiale: & per quatuor divina animalia T. ante sedem divinae majestatis gradienta, & oculos ante & retro habentia; &

per ignem ante ejus thronum circumstantem▪ & per sanctos Angelos Caelorum, T. & per eam quae Ecclesia Dei nominatur: & per summam sapientiam Omnipotentis Dei viriliter exorciza∣mus, ut nobis hic ante circulum appareatis, ut faciendam nostram voluntatem, in omnibus prout placuerit nobis: per sedem Baldachiae, & per hoc nomen Primeumaton, quod Moses nominavit, & in cavernis abyssi fuerunt profundati vel absorpti, Datan, Corah & Abiron: & in virtute istius no∣minis Primeumaton, tota Caeli militia compel∣lente, maledicimus vos, privamus vos omni officio, loco & gaudio vestro, usque in profundum abyssi, & usque ad ultimum diem judicii vos ponimus, & relegamus in ignem aeternum, & in stagnum ignis & sulphuris, nisi statim appareatis hic coram nobis, ante Circulum, ad faciendum vo∣luntatem nostram. In omnibus venite per haec nomina, Adonay Zebaoth, Adonay Amioram. Venite, venite, imperat vobis, Adonay, Saday, Rex regum potentissimus & tremendissimus, cu∣jus vires nulla subterfugere potest creatura vobis pertinacissimis futuris nisi obedieritis, & appa∣reatis ante hunc Circulum, affabiles subito, tan∣dem ruina flebilis miserabilisque, & ignis per∣petuum inextinguibilis vos manet. Venite ergo in nomine Adonay Zebaoth, Adonay Amioram: venite, venite, quid tardatis? festinate imperat vobis Adonay, Saday, Rex regum, El, Aty, Titcip, Azia, Hyn, Jen, Minosel, Achadan,

Vay, Vaa, Ey, Haa, Eye, Exe, a, El, El, El, a, Hy, Hau, Hau, Hau, Va, Va, Va, Va.

An Exorcism of the Spirits of the Air.

WE being made after the Image of God, endued with power from God, and made after his will, do exorcize you by the most mighty and powerful name of God, El, strong and wonderful (here he shall name the Spirits he would have appear, of what order soever they be) and we command you by him, who said the word and it was done, and by all the names of God, and by the name Adonay, El, Elohim, Elche, Zebaoth, Elion, Escerchie, Jah, Tetragramma∣ton, Saday, Lord God most high: we exorcize you, and powerfully command you, that you forthwith appear unto us, here before this circle, in a fair human shape, without any deformity or tortuosity; come ye all such, because we com∣mand you by the name Y and V, which Adam heard and spoke, and by the name of God Agla, which Lot heard and was saved with his family; and by the name Joth, which Jocob heard from the Angel wrestling with him, and was delivered from the hand of his brother Esau; and by the name Anaphexeton, which Aaron heard and spoke, and was made wise; and by the name Zebaoth, which Moses named, and all the rivers and wa∣ters in the land of Egypt were turned into blood; and by the name Ecerchie Oriston, which Moses

named, and all the rivers brought forth frogs, and they ascended into the houses of the Egypti∣ans, destroying all things; and by the name Elion, which Moses named, and the••e was great hail, such as hath not been since the beginning of the world; and by the name Adonay, which Moses named, and there came up locusts, which ap∣peared upon the whole land of Egypt, and de∣voured all which the hail had left: and by the name Schemes amathia, which Joshua called upon, and the Sun stayed his course; and by the name Alpha and Omega, which Daniel named and destroyed Bel and slew the Dragon; and in the name Emmanuel, which the three children, Sidrach, Misach, and Abednego, sung in the midst of the fiery surnace, and were deli∣vered; and by the name Hagios, and by the seal of Adonay, and by Iscyros, Athanatos, Pa∣racletus; and by these three secret names, Agla, On, Tetragrammaton, I do adjure and contest you; and by these names, and by all the other names of the living and true God, and by our Lord Al∣mighty, I exorcise and command you, by him that spake the word and it was done, to whom all creatures are obedient; and by the dreadful Judg∣ment of God; by ••he uncertain sea of glass; which is before the face of the divine Majesty mighty and powerful; by the four beasts before the throne, having eyes before and behind, and by the fire round about his throne, and by the holy Angels of heaven; by the mighty wisdom of God, we

do powerfully exorcise you, that you appear here before this Circle to fulfil our will in all things which shall seem good unto us; by the seal of Baldachia, and by this name Primeumaton, which Moses named, and the earth opened and swallow∣ed up Corah, Dathan, and Abiram; and in the power of that name Primeumaton, commanding the whole host of heaven, we curse you and de∣prive you from all your office, joy and place, and do bind you in the depth of the bottomless Pit, there to remain until the day of the last judg∣ment; and we bind you into eternal fire, and into the lake of fire and brimstone, unless you forth∣with appear here before this Circle to do our will: Therefore come ye by these names, Ado∣nay, Zebaoth, Adonay Amioran; come ye, come y••, Adonay commandeth you; Saday, the most m••••••ty and dreadful King of Kings, whose 〈◊〉〈◊〉 no creature is able to resist, be unto you mo••t dreadful, unless ye obey, and forthwith affably appear before this circle, let miserable ruin and fire unquenchable remain with you: there∣fore come ye in the name of Adonay Zebaoth, Adonay Amioram; come, come, why stay you? hasten: Adonay, Saday, the King of Kings com∣mands you; El, Aty, Titeip, Azia, Hin, Jen, Minosel, Achadan, Vay, Vaah, Ey, Exe, a, El, El, El, a, Hy, Hau, Hau, Hau, Va, Va, Va, Va.

A Prayea to God, to be said in the four parts of the world, in the Circle.

A Morule, Taneha, Latisten, Rabur, Teneba, Latisten, Escha, Aladia, Alpha & Omega, Leyste, Oriston, Adonay: O my most merciful hea∣venly Father, have mercy upon me, although a sinner: make appear the arm of thy power in me this day (although thy unworthy child) against these obstinate and pernicious Spirits, that I by thy will may be made a contemplator of thy divine works, and may be il∣lustrated with all wisdom, and always worship and glorify thy name. I humbly implore and beseech thee, that these Spirits which I call by thy judg∣ment, may be bound and constrained to come, and give true and perfect answers to those things which I shall ask them, and that they may declare and shew unto us those things which by me or us may be com∣manded them, not hurting any creature, neither injuring nor terrifying me or my fellows nor hurt∣ing any other creature, and affrighting no man; but let them be obedient to my requests in all these things which I command them. Then let him stand in the middle of the Circle, and hold his hand towards the pentacle, and say, Per Pen∣taculum Salomonis advocavi, dent mihi responsum verum. By the Pentacle of Solomon I have called you, give me a true answer.

Then let him say, Beralanensis, Baldachiensis, Paumachiae & Apologiae sedes, per Reges protes∣tatesq

magnanimas, ac principes praepotentes, ge∣nio, Liachidae, ministri tartareae sedes: primac, hic princeps sedis Apologiae nona coherte; Ego vos invoco, & invocando vos conjuro, at{que} su∣perna Majestatis munitus virtute potenter imperio, per cum qui dixit, & factum est, & cui obedi∣unt omnes creaturae: & per hoc nomen ineffabile, Tetragrammaton Johovah, in quo est plasinatum omne seculum, quo audito elementa corruunt, aer concutitur, mare retrograditur, ignis extin∣guitur, terra tremit, omnes{que} exercitus Caelesti∣um, Terrestrium, & infernorum tremunt, tur∣bantur & corruunt: quatenus cito & sine mora & omni occasione remota, ab universis mundi partibus veniatis, et rationabiliter de omnibus quacunque interrogavero, respondeatis vos, et ve∣niatis pacifice, visibiles, et affabiles: nunc et sine mora manifestantes quod eupimus: conjurati per nomen aeterni vivi et veri Dei Helioren, et man∣data nostra perficientes, persistentes semper us{que} ad finem, et intentionem meam, visibiles nobis, et effabiles, clara voce nobis, intelligibile, et sine omni ambiguitate.

BEralaneusis, Baldachiensis, Paumachiae et Apo∣logiae sedes, by the most mighty Kings and Potestates, and the most powerful Princes Genio, Liachidae, Ministers of the Tartarean seat, chief Prince of the seat of Apolig••a in the ninth Legi∣on; I invoke you, and by invocating conjure

you, and being armed with power from the su∣pream Majesty, I strongly command you, by him who spoke and it was done, and to whom all creatures are obedient; and by this ineffable name Tetragrmmaton Jehovah, which being heard, the Elements are overthrown, the Air is shaken, the Sea runneth back, the fire is quenched, the earth trembleth, and all the host of Celestials, Terrestrials and Infernals do tremble, and are troubled and confounded together: Wherefore forthwith and without delay, do you come from all parts of the world, and make rational answers unto all things I shall ask of you, and come ye peaceably, visibly, and affably, now without de∣lay manifesting what we desire, being conjured by the name of the eternal, living and true God Helioren, and fulfil our commands, and persist unto the end, and according to our intentions, visibly and affably speaking unto us with a clear voice, intelligible and without any ambiguity.

Visions and apparitions.

QUibus rite peractis, apparebunt infinitae, visiones, et phantasmata pulsantia organa et omnis generis instrumenta musica, id{que} sit a spiritibus, ut terrore compulsi socii abeant a Cir∣culo, quia nihil adversus magistrum possunt. Post haec videbis infinitos sagittarios cum infinita multitudine bestia••um horribilem: quae ita se componunt, ac si vellent devorare socios: et ta∣men

nil timeant. Tunc Sacerdos sive Magister, adhibens manum Pentaculo, dicat: fugiat hinc iniquitas vestra, virtute vexilli Dei. Et tunc spiritus obedire magistro coguntur, et socii nil amplius videbunt.

Then let the exorcist say, stretching out his hand to the Pentacle, Ecce Pentaculum Salomonis, quod ante vestram adduxi praesentiam exorciza∣toris in medio Exorcismi, qui est optime a Deo mutinus, intrepidus, providus, qui viribus potens vos exorcizando invocavii et vocat. Ve∣nite ergo cum sestinatione in virtute nominum istorum, Aye, Saraye, Aye, Saraye, Aye, Saraye, ne differatis venire, per nomina aeterna Dei vivi et veri Eloy, Archima, Kabut: et per hoc prae∣sens Pentaculum, quod super vos potenter impe∣rat: et per virtutem caelestium spirituum domi∣norum vestrorum: et per personam exorcizatoris, conjurati, festinati venire et obedire praeceptori vestro, qui vocator Octinomos. His peractis, sibiles in quatuor angulis mundi. Et videbis im∣mediate magnos motus: et cum videris, dicas: Quid tardatis? quid moramini? quid facitis? praeparate vos et obedite praeceptori vestro, in nomine Domini Bathat, vel Vachat super Abrac ruens, supervenieus, Abeor super Aberer.

Tunc immediate venient in sua forma propria. Et quando videbis eos juxta Circulum, ostende illis Pentaculum cooperatum syndone sacro, et discooperiatur, ••t dicat, Ecce conclusionem

vestram, nolite fieri inobedientes. Et subito videbis eos in pacifica forma: et dicent tibi, Pete quid vis, quia nos sumus parati complere omnia mandata tua, quia dominus ad haec nos subjugavit. Cum autem apparuerint Spiritus, tunc dicas, Bene veneritis Spiritus, vel reges nobilissimi, quia vos vocavi per illum cui omne genu flectitur caelestium, terrestrium et infernorum: cujus in manu omnia regna regum sunt, nec est quiae suae contrarius esse possit Majestati. Quatenus con∣stringuo vos, ut hic ante circulum visibiles, affa∣biles permanetis, tamdiu tam{que} constantes, nec sint licentia mea recedatis, donec meam sine fal∣lacia aliqua et veredice perficiatis voluntatem, per potentiae illius virtutem, qui mare posuit terminum suum, quem praeterire non protest, et lege illius potentiae, non pertransit fines suos, Dei scilicet altissimi, regis, domini, qui cuncta cre∣avit, Amen. Then command what you will, and it shall be done: afterwards license them thus. † In nomine Paetris, † Filii, et † Spiritus sancti, ite in pace ad loca vestra: et pax sit inter nos et vos, parati sitis venire vocati.

Visions and apparitions.

THESE things duly performed there will appear infinite Visions and Phantasms, beating of organs and all kinds of musical In∣struments, which is done by the spirits, that with the terror they might force the companions

to go out of the Circle, because they can do no∣thing against the Master. After this you shall see an infinite company of archers, with a great mul∣titude of horrible beasts, which will so compose themselves, as if they would devour the fellows: nevertheless fear nothing.

Then the Priest or Master holding his hand to∣wards the pentacle, shall say, Avoid hence these iniquities by virtue of the banner of God; and then will the spirits be compelled to obey the Master, and the company shall see no more.

Then let the exorcist, stretching out his hand to the pentacle say, Behold the pentacle of Solomon which I have brought before your presence. Be∣hold the person of the exorcist in the middle of the exorcism, who is armed by God, and without fear, and well provided, who potently invocateth and calleth you by exorcizing; come therefore with speed, in the virtue of these names, Aye Saraye, Aye Saraye; defer not to come by the eternal names of the living and true God, Eloy, Archima, Rabur, and by the pentacle here pre∣sent, which powerfully reigns over you, and by virtue of the celestial spirits your Lords, and by the person of the exorci••t, being conjured, make haste to come and yield obedience to your Master, who is called Octinomos. This being performed, there w••••l be ••issi••gs in the four parts of the world, and then immediately you shall see great motions; and when you see them, say, why

stay you? wherefore do you delay? what do you? prepare yourselves to be obedient to your Master, in the name of the Lord Bathat or Vachat rushing upon Abrac, Abeor coming upon Aberer.

Then they will immediately come in their pro∣per form; and when you see them before the Circle, shew them the Pentacle covered with fine linen; uncover it and say, behold your con∣fusion, if you refuse to be obedient; and suddenly they will appear in a peaceable form, and will say, ask what you will, for we are prepared to fulfil all your commands, for the Lord hath subjected us hereunto: and when the spirits have appeared, then you shall say, welcome spirits, or most 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 whose hands are all the kingdoms of Kings, neither is their any that can contradict his Ma∣jesty. Wherefore I bind you, that you remain affable and visible before this circle, so long and so constant; neither shall ye depart without my licence, until you have truely and without any fallacy performed my will, by virtue of his power, who hath set the sea her bounds, beyond which these cannot pass, nor go beyond the law of his power, to wit, of the most high God, Lord and King, who hath created all things, Amen. † In the name of the Father, † and of the Son, † and

of the holy Ghost, go in peace unto your places; peace be between us and you, be ye ready to come when ye are called.

These are the things which Peter de Abano hath spoken concerning magical elements.

But that you may the better know the manner of composing a Circle, I will set down one scheme so that if any one would make a Circle in spring∣time for the first hour of the Lord's day, it must be in the same manner as is the figure following.

[illustration]

The figure of a Circle for the first hour of the Lord's day in Spring-time.

• ...
  • Varcan Rex
  • Tus
  • Andos
  • Cynabal
• Michail Dardid Huratapel Talui Caracasa Cor An••aliel Commissoros Spughguel Amaday Abraym Aguista Yayn Michel
• ...
  • ✚ Adonay / ✚
  • ✚ Eloy / ✚
  • ✚ Agla / ✚
  • ✚ Tetragrammaton
• Al∣pha et ω

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

Considerations of the Lord's day.

THE Angel of the Lord's day, his Sigil, Planet, Sign of the Planet, and the name of the fourth heaven.

Michaīl 〈☐〉〈☐〉 ☉ ♌ Machen.

The Ang••ls of the Lord's day; Michael, Dar∣diel, Hurat••pal.

The Angels of the air ruling on the Lord's day; Varcan. King.

His ministers; Tus, Andas, Cynabal.

The wind which the Angels of the air above∣said are under; the North-wind.

The Angels of the fourth heaven, ruling on the Lord's day, which ought to be called from the four parts of the world. At the East, Samael, Baciel, Atel, Gabriel, Vionatraba.

At the West; Anael, Pabel, Ustael, Burchat, Suceratos, Capabili.

At the North; Aiel, Aniel, vel Aquiel. Mas∣gabriel, Sapiel, Matuyel.

At the South; Haludiel, Machasiel, Charsiel, Uriel, Naromiel.

The perfume of the Lord's day, Red Sanders.

The Conjuration of the Lord's day,

COnjuro & confirmo super vos Angeli fortes Dei, & sancti, in nomine Adonay, Eye, Eye, Eya, qui est ille, qui fuit, est & erit, Eye, Abr••ye; & in nomine Saday, Cados, Cados, Cados, alte sedentis super Cherubin, & per no∣men magnum ipsius Dei fortis & potentis, exal∣tatique super omnes caelos, Eye, Seraye, plasma∣••••ris seculorum, qui creavit mundum, caelum, 〈◊〉〈◊〉, mare, & omnia quae in eis sunt in primo 〈◊〉〈◊〉 & sigillavit ea sancto nomine suo Phaa: & 〈◊〉〈◊〉 nomina sanctorum Angelorum, qui domi∣••••tur in q••arto exercitu, & serviunt coram po∣••••••issimo Salamia, Angelo magno & honorato: 〈◊〉〈◊〉 p••r nomen stellae, quae est Sol, & per signum, 〈◊〉〈◊〉 p••r immensum nomen Dei vivi, & per nomina omnia praedicta; conjuro te Michael angele mag∣n••, qui es praepositus Diei Dominicae: & per nomen Adonay, Dei Israel, qui creavit mundum & quinquid in eo est, quod pro melabores, & adimpleas omnem meam petitionem, juxta meum velle & votum meum, in negotio & causa mea. And here thou shalt declare thy cause and business, and for what thing thou makest this conjuration.

The Conjuration of the Lord's day.

I Conjure and confirm upon you, ye strong and holy Angels of God, in the name Adonay, Eye, Eye, Eya, which is he who was, and is,

and is to come, Eye Abray; and in the name Saday, Cados, Cados, Cados, sitting on high upon the Cherubin; and by the great name of God himself, strong and powerful, who is ex∣alted above all heavens, Eye, Saray, maker of the world, who created the world, the heaven, the earth the sea, and all that in them is in the first day, and sealed them with his holy name Phaa; and by the name of the holy Angels who rule in the fourth Heaven, and serve before the most mighty Salamia, an Angel great and ho∣nourable; and by the name of his star, which is Sol; and by his sign; and by the immense name of the living God, and by all the names aforesaid, I conjure thee Michael, Oh! great Angel, who art chief ruler of the Lord's day; and by the name Adonay, the God of Israel, who hath created the world, and all that therein is, That thou labour for me, and fulfil all my petitions, according to my will and desire, in my cause and business.

The spirits of the air of the Lord's day, are under the north wind; their nature is to procure gold, gems, carbuncles, riches; to cause one to obtain favour and benevolence; to dissolve the enmities of men; to raise men to honours; to carry or take away infirmities. But in what man∣ner they appear, is spoken already in the former book of magical ceremonies.

Consideration of Monday.

THE Angel of Monday, his Sigil, Planet, the Sign of the Planet, and name of the first heaven.

Gabriel 〈☐〉〈☐〉 ☽ ♋ Shamain

The Angels of Monday; Gabriel, Michael, Samael.

The Angels o•• the Air ruling on Monday, Arcan, King.

His ministers; Bilet, Missabu, Abuzaha.

The wind which the said Angels of the Air are subject to: the West-wind.

The Angels of the first heaven, ruling on Mon∣day, which ought to be called from the four parts of the world. From the east, Gabriel, Gabrael, Madiel, Deamiel, Janaek.

From the west; Sachiel, Zaniel, Habaiel, Bachanael, Corabael.

From the north; Mael, Uvael, Valnum, Baliel, Balay, Humastrau.

From the south; Curaniel, Dabriel, Darquiel, Hanun, Anayl, Vetuel.

The perfume of Monday. Aloes.

The Conjuration of Monday.

COnjuro & confirmo super vos Angeli fortes & boni, in nomine Adonay, Adonay,

Adonay, Eye, Eye, Eye, Cados, Cados, Cados, Achim, Achim, Ja, Ja, Fortis, Ja, qui apparuit monte Sinai, cum glorificatione regis Adonay, Saday, Zebaoth, Anathay, Ya, Ya, Ya, Ma••inata, Abim, Jeia, qui maria creavit, stagna & omnes aquas in secundo die, quasdam super caelos, & quasdam in terra. Sigillavit mare in alio nomine suo, & terminum, quem sibi po••uit, non praete∣ribit: & per nomina Ang••lorum, qui dominan∣tur in primo excercitu, qui serviunt ••rphaniel An∣gelo magno, precioso & honorato: & per nomen stellae, quae est Luna: & per nomina praedicta, super te conjuro, scilicet Gabriel, qui es praepo∣situs diei Lunae secundo, quod pro me labores & adimpleas, &c. As the conjuration of Sunday.

The Conjuration of Monday.

I Conjure and confirm upon you ye strong and good Angels, in the name of Adonay, Adonay, Adonay, Eye, Eye, Eye, Cados, Cados, Cados, A∣chim, Achim, Ja, Ja, strong Ja, who appeared in mount Sinai, with the glorification of King Adonay, Saday, Zebaoth, Anathay▪ Ya, Ya, Ya, Marinata, Abim, Jeia, who created the Sea and all lakes and waters in the second day, which are above the heavens and in the earth, and sealed the Sea in his high name, and gave it bounds, beyond which it cannot pass: and by the names of the Angels, who rule in the first Legion, who serve Orphaniel,, a great, precious and honourable

Angel, and by the name of his star, which is ☽; and by all the names aforesaid, I conjure thee Gabriel, who art chief ruler of Monday the second day, that for me thou labour and fulfil, &c.

The Spirits of the air of Monday are subject to the west-wind which is the wind of the moon: their nature is to give silver; to convey things from place to place; to make horses swift, and to disclose the secrets of persons both present and future; but in what manner they appear you may see in the former book.

Considerations of Tuesday.

THE Angels of Tuesday, his Sigil, his Pla∣net, the Sign governing that Planet, and the name of the fifth heaven.

Samael... 〈☐〉〈☐〉 ♂ ♈. ♏. Machon.

The Angels of Tuesday: Samael, Satael, Amabiel.

The Angels of the Air ruling on Tuesday, Samax, King.

His ministers, Carmax, Ismoli, Paffran.

The wind to which the said Angels are subject. The East-wind.

The Angels of the fifth heaven ruling on Tues∣day, which ought to be called from the four parts of the World. At the east; Friagne, Guael, Damael, Calzas, Arragon.

At the west: Lama, Astagna. Lobquin, Son∣cas, Jazel, Isiael, Irel.

At the north: Rahumel, Hyniel, Rayel, Se∣raphiel, Mathiel, Fraciel.

At the south: Sacriel, Janiel, Galdel, Osael, Vianuel, Zaliel.

The perfume of Tuesday. Pepper.

The Conjuration of Tuesday.

COnjuro & confirmo super vos, Angeli fortes & sancti, per nomen Ya, Ya, Ya, He, He, He, Va, Hy, Hy, Ha, Ha, Ha, Va, Va, Va, An, An, An, Aie, Aie, Aie, El, Ay, Eli∣bra, Eloim, Eloim, & per nomina ipsius alti Dei, qui fecit aquam aridam apparere, & vocavit terram, & produxit arbores, & herbas de ea & sigillavit super eam cum precioso, honorato, me∣tuendo & sancto nomine suo: & per nomen an∣gelorum dominantium in quinto exercitu, qui ser∣viunt Acimoy Angelo magno, forti, potenti, & honorato: & per nomen Stellae, quae est Mars: & per nomina praedicta conjuro super te Samael, Angele magne, qui praepositus es diei Martis; & per nomina Adonay, Dei vivi & veri, quod pro me labores, & adimpleas, &c. As in the Con∣juration of Sunday.

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The Conjuration of Tuesday.

I Conjure and call upon you, ye strong and good Angels! in the name Ya Ya Ya, He He He, Va, Hy Hy, Ha Ha Ha, Va Va Va, An An An, Aia Aia Aia, El, Ay, Elibra, Eloim Eloim, and by the names of him the high God; who hath made the Sea into dry Land, and by his word hath made the Earth, and produced Trees and hath set his Seal upon the Plants of it, with his precious, ho∣noured, revered, & holy name: and by the name of the Angels governing in the fifth House, who are subservient to the great Angel Acimoy, who is strong, powerful, and honoured, & by the name of the Constellation, which is called Mars. And I call upon thee Samael, and the names above menti∣oned, thou great Angel! who presidest over the day of Mars; & by the name Adonay the living & true God, that you assist me in accomplishing my la∣bours, &c. As in the Conjuration of Sunday.

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The Spirits of the Air of Tuesday are under the East-wind: their nature is to cause wars, mortallity, death and combustions; and to give two thousand Soldiers at a time; to bring death, infirmities or health. The manner of their ap∣pearing you may see in the former book.

Considerations of Wednesday.

THE Angel of Wednesday, his Sigil, Pla∣net, the Sign governing that Planet, and the name of the second heaven.

Raphaël 〈☐〉〈☐〉 ☿ ♊ ♍ Raquie.

The Angels of Wednesday. Raphael, Meil, Seraphiel.

The Angels of the air ruling on Wednesday. Mediat or Modiat, Rex.

Ministers. Suquinos. Sallales.

The wind to which the said Angels of the Air are subject. The South-west-wind.

The Angels of the second heaven governing Wednesday, which ought to be called from the four parts of the world.

At the East: Mathlai, Tarmiel, Baraborat.

At the West; Jerescue, Mitraton.

At the north: Thiel, Rael, Jariahel, Venahel, Velel, Abuiori, Ucirnuel.

At the south; Milliel, Nelapa, Babel, Caluel, Vel, Laquel.

The fumigation of Wednesday. Mastick.

The Conjuration of Wednesday.

COnjuro & confirmo vos angeli fortes, sancti & potentes, in nomine fortes, metuendis∣simi & ben dicti Ja, Adonay, Eloim, Saday, Saday, Saday, Eie, Eie, Eie, Asamie, Asaraie: & in nomine Adonay Dei Israel, qui creavit lu∣minaria magna, ad distinguendum diem à nocte: & per nomen omnium Angelorum deservientium in exercitu secundo coram Tetra Angelo majori, at{que} forti & potenti: & per nomen Stellae, quae est Mercurius: & per nomen Sigilli, quae sigilla∣tur a Deo fortissimo & honorato: per omnia praedicta supet te Raphael Angele magne, conju∣ro, qui es praepositus diei quartae: & per nomen sanctum quod erat scriptum in fronte Aaron sacerdotis altissimi creatoris: & per nomina An∣gelorum, qui in gratiam Salvatoris confirmati sunt: & per nomen sedis Ammalium, habentium senas alas, quòd pro me labores, &c. As in the Conjuration of Sunday.

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The Spirits of the air of Wednesday are subject to the South-west-wind: their nature is to give all metals; to reveal all earthly things past, 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 coditionally out of one into ano∣ther; to give infirmities or health; to raise the poor, and cast down the high ones; to bind or loose spirits; to open locks or bolts: such-kind of spirits have the operation of others, but not in their perfect power, but in virtue or knowledge. In what manner they appear, it is before spoken.

Considerations of Thursday

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

Sachiel. 〈☐〉〈☐〉 ♃ ♐ ♓ Zebul.

The Angels of Thursday; Sachiel, Castiel, Asasiel.

The Angels of the Air governing Thursday. Suth, Rex.

Ministers. Maguth, Gutrix.

The wind which the said Angels of the Air are under. The South-wind.

But because there are no Angels of the Air to

be found above the fifth heaven, therefore on Thursday say the prayers following in the four parts of the world.

At the east: O Deus magne & excelse, & hono∣rate per infinita secula. That is to say, O great and most high God, honoured world without end.

At the west: O Deus sapiens, & clare, & juste, ac divina clementia: ego rogo te piissime Pater, quod meum petitionem, quod meum opus, & meum laborem hodie debeam complere, & perfecte intelligere. Tu qui vivis & regnas per infinita secula seculorum, Amen. That is to say, O wise, pure and just God, of divine clemency, I beseech thee most holy father, that this day I may perfectly under∣stand and accomplish my petition, work, and la∣bour; thou who livest and reignest world with∣out end, Amen.

At the north: O Deus potens, fortis, & sine principio. That is to say, O God strong and mighty from everlasting.

At the south: O Deus potens & misericors.

That is to say, O mighty and merciful God.

The perfume of Thursday. Saffron.

The Conjuration of Thursday.

COnjuro & confirmo super vos, Angeli sancti, per nomen Cados, Cados Cados, Eschereie, Eschereie, Eschereie, Hatim, ya, fortis firmator seculorum, Cantine, Jaym, Janic, Anic, Calbat, Sabbac, Berisay, Alnaym: & per nomen Adonay,

qui creavit pisces reptilia in aquis, & aves super faciem terrae, volantes versus coelos die quinto: & per nomina Angelorum servientium in sexto exercitu coram Pastore Angelo sancto & magno & potenti principe: & per nomen stellae, quae est Jupiter, & per nomen Sigili sui: & per no∣men Adonay, summi Dei, omnium creatoris: & per nomen omnium stellarum, & per vim & virtutem earum: & per nomina praedicta, con∣juro te Sachiel Angele magne, qui es praepositus diei Jovis, ut pro me labores, &c. As in the conjuration of the Lord's day.

The Conjuration of Thursday.

I Conjure and confirm upon you ye holy Angels, and by the name Cados, Cados, Cados, Esche∣reie, Eschereie, Eschereie, Hatim, ya, strong founder of the worlds, Cantine, Jaym, Janic, Anic, Calbot, Sabbac, Berisay, Alnaym: and by name Adonay, who created fishes, and creeping things in the waters, and birds upon the face of the earth, and flying towards heaven, in the fifth day; and by the names of the Angels serving in the fixth host, before Pastor, a holy Angel, and a great and powerful Prince; and by the name of his star which is Jupeter, 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 Thursday, that for me thou labour, &c.

The spirits of the Air of Thursday, are subject to the south wind; their nature is to procure the love of women, to cause men to be merry and joyful; to pacify strife and contentions; to ap∣pease enemies; to heal the diseased, and to disease the whole; and procureth losses, or taketh them away. Their manner of appearing is spoken of already.

Considerations of Friday.

THE Angel of Friday, his Sigil, his Planet, the sign governing that Planet, and name of the third heaven.

Anaël. 〈☐〉〈☐〉 ♀ ♈ ♎ Sagun.

The Angels of Friday; Anael, Rachiel, Sachiel.

The Angels of the Air reigning on Friday. Sarabotes, King.

Ministers: Amahiel, Aba, Abalidoth, Blaef.

Tho wind which the said Angels of the Air are under. The west-wind.

Angels of the third heaven, ruling on Friday, which are to be called from the four parts of the world. At the east: Setchiel, Chedusitaniel, Corat, Tamael, Tenaciel.

At the west: Turiel, Coniel, Babiel, Kadie, Maltiel, Huphaltiel.

At the north: Peniel, Penael, Penat, Raphael, Raniel. Doremiel.

At the south: Porna, Sachiel, Chermiel, Sa∣mael, Santanael, Famiel.

The Perfume of Friday. Pepperwort.

The Conjuration of Friday.

COnjuro & confirmo super vos Angeli fortes, sancti at{que} potentes, in nomine On, Hey, Heya, Ja, Je, Adonay, Saday, & in nomine Sa∣day, qui creavit quadrupedia & animalia reptilia, & homines in sexto die, & Adae dedit potestatem super omnia animalia; unde benedictum sit no∣men creatoris in loco fuo: & per nomina Ange∣lorum servientium in tertio exercitu, coram Da∣giel Angelo magno, principe forti at{que} potenti: & pe•• nomen stellae quae est Venus: & per sigil∣lum ejus, quod quidem est sanctum: & per no∣mina praedicta conjuro super te Anael, qui es praepositus diei sextae, ut pro me labores, &c. As before in the conjuration of Sunday.

The Conjuration of Friday.

I Conjure and confirm upon you ye strong An∣gels, holy and powerful; in the name On, Hey, Heya, Ja, Je, Adonay, Saday, and in the name Saday, who created fourfooted beasts, and creeping things, and man in the sixth day, and

gave to Adam power over all creatures; where∣fore blessed be the name of the creator in his place: and by the name of the Angels serving in the third host, before Dagiel a great Angel, and a strong and powerful Prince: and by the name of the star 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, &c.

The spirits of the Air of Friday are subject to the west-wind; their nature is to give silver; to excite men, and incline them to luxury; to re∣concile 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.

Considerations of Saturday, or the Sabbath day.

THE Angel of Saturday, his Seal, his Planet, and the Sign governing the Planet.

Cassiel 〈☐〉〈☐〉 ♄ ♑ ♒

The Angels of Saturday: Cassiel, Machatan, Uriel.

The Angels of the Air ruling on Saturday. Maymon, King.

Ministers. Abumalith, Assaibi, Balidet.

The wind which the said Angels of the Air aforesaid are under.

The South-wind.

The fumigation of Saturday. Sulpher.

It is already declared in the consideration of Thursday, that there are 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 thursday.

The Conjuration of Saturday.

COnjuro & confirmo super vos Caphriel vel Cassiel, Machatori, & Seraquiel Angeli fortes & potentes: & per nomen Adonay, Ado∣nay, Adonay, Eie, Eie, Eie, Acim, Acim, Ca∣dos, Cados, Ina vel Ima, Ima, Saclay, Ja, Sar, Domini formatoris seculorum, qui in septimo die quievit: & per illum qui in beneplacito suo filiis Israel in haereditatem observandum dedit, ut eum firmter custodirent, & sanctificarent, ad habendam inde bonam in alio secula remunerationem: & per nomina Angelorum servientium in exercitu septi∣mo Pooel Angelo magno, & per potenti principi; & per nomen stellae quae est Saturnus, & per san∣ctum Sigillum ejus: & per nomina praedicta conjuro super te Caphriel, qui praepositus es diei septimae quae est dies Sabbati, quod pro me la∣bores, &c. As it is set down in the conjuration of the Lord's day.

The Conjuration of Saturday.

I Conjure and confirm upon you, Caphriel or Cassiel, Machator, and Seraquiel, strong and powerful Angels; and by the name Adonay, A∣donay, Adonay, Eie, Eie, Eie, Acim, Acim, Acim, Cabos, Cados, Ina, or Ima, Ima, Sallay, Ja, Sar, Lord and maker of the world, who rested on the seventh day: and by him who of his good pleasure gave the same to be observed by the children of Israel, throughout their Generations, that they should keep and sanctify the same, to have thereby a good reward in the world to come, and by the names of the Angels serving in the seventh host, before Booel, a great Angel and powerful prince; and by the name of his star, which is Saturn; and by his holy seal; 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.

The Spirits of the Air of Saturday are subject to the South-west-wind: the nature of them is is to sow discords, hatred, evil thoughts and co∣gitations; 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 course of the days.

SUNDAY.

Hours of the day.	Angels of the hours.	Hours of the night.	Angels of the hours.
1. Yayn.	Michael.	1. Beron.	Sachiel.
2. Janor.	Anael.	2. Barol.	Samael.
3. Nasnia.	Raphael.	3. Thanu.	Michael.
4. Salla.	Gabriel.	4. Athir.	Anael.
5. Sadedali.	Cassiel.	5. Mathon,	Raphael.
6. Thamur.	Sachiel.	6. Rana.	Gabriel.
7. Ourer.	Samael.	7. Netos.	Cassiel.
8. Tanic.	Michael.	8. Ta••rac.	Sachiel.
9· Neron.	Anael.	9. Sassur.	Samael.
10. Jayon.	Raphael.	10. Aglo.	Michael.
11. Abay.	Gabriel.	11. Calerna.	Anael.
12. Natalon.	Cassiel.	12. Salam.	Raphael.

MONDAY.

Hours of the day.	Angels of the hours.	Hours of the night.	Angels of the hours.
1. Yayn.	Gabriel.	1. Beron.	Anael.
2. Janor.	Cassiel.	2. Barol.	Raphael.
3. Nasnia.	Sachiel.	3. T••anu.	Gabriel.
4. Salla.	Samael.	4. Athir.	Cassi••l.
5. Sadedali.	Michael.	5. Mathon.	S••c••iel.
6. Thamur,	Anael.	6. Rana.	Samael.
7. Ourer,	Raphael.	7. Netos.	Michael.
8. Tanic.	Gabriel.	8. Tafrac.	Anael.
9. Neron.	C••ssiel.	9. Sassur.	Raphael.
10. Jayon.	Sachiel.	10. Ag••o.	Gabriel.
11. Abay.	Samael.	11. Calerno.	Cassiel.
12. Natalon.	Michael.	12. Salam.	Sachiel.

TUESDAY.

Hours of the day.	Angels of the hours.	Hours of the night.	Angels of the hours.
1, Yayn,	Samael.	1, Beron,	Cassiel.
2, Janor,	Michael.	2, Barol,	Sachiel.
3, Nasnia,	Anael.	3, Thanu,	Samael.
4, Salla,	Raphael,	4, Athir,	Michael.
5, Sadedali,	Gabriel.	5, Mathon,	Anael.
6, Thamur,	Cassiel.	6, Rana,	Raphael.
7, Ourer,	Sachiel.	7, Netos,	Gabriel.
8, Tanic,	Samael.	8, Tafrac,	Cassiel.
9, Neron,	Michael.	9, Sussur,	Sachiel.
10, Jayon,	Anael.	10, Aglo,	Samael.
11, Abay,	Raphel.	11, Calerna,	Michael.
12, Natalon,	Gabriel.	12, Salam,	Anael,

WEDNESDAY.

Hours of the day.	Angels of the hours,	Hours of the night.	Angels of the hours.
1, Yayn,	Raphael.	1, Beron,	Michael.
2, Janor,	Gabriel.	2, Barol,	Anael.
3, Nasnia,	Cassiel.	3, Thanu,	Raphael.
4, Salla,	Sachiel.	4, Athir,	Gabriel.
5, Sadedali,	Samael.	5, Mathon,	Cassiel.
6, Thamur,	Michael.	6. Rana,	Sachiel,
7, Ourer,	Anael.	7, Netos,	Samael,
8, Tanic,	Raphael.	8, Tafrac.	Michael.
9, Neron,	Gabriel.	9, Sassur,	Anael.
10, Jayon,	Cassiel,	10, Aglo,	Raphael.
11, Abay,	Sachiel.	11, Calerna,	Gabriel.
12, Natalon,	Samael.	12, Salam,	Cassiel.

THURSDAY.

Hours of the day.	Angels of the hours.	Hours of the night.	Angels of the hours.
1, Yayn,	Sachiel.	1, Beron,	Gabriel,
2, Janor,	Samael.	2, Barol,	Cassiel.
3, Nasnia,	Michael,	3, Thanu,	Sachiel.
4, Salla,	Anael,	4, Athir,	Samael,
5, Sadedali,	Raphael.	5, Mathon,	Michael.
6, Thamur,	Gabriel.	6, Rana,	Anael,
7, Ourer,	Cassiel,	7, Netos,	Zaphael.
8, Tanic,	Sachiel.	8, Tafrac,	Gabriel,
9, Neron,	Samael.	9, Sassur,	Cassiel.
10, Jayon,	Michael.	10, Aglo,	Sachiel.
11, Abay,	Anael.	11, Calerna,	Samael.
12, Natalon,	Raphael.	12, Salam,	Michael.

FRIDAY.

Hours of the day.	Angels of the hours.	Hours of the night.	Angels of the hours.
1, Yayn,	Anael.	1, Beron,	Samael,
2, Janor,	Raphael.	2, Barol,	Michael.
3, Nasnia,	Gabriel.	3, Thanu,	Anael.
4, Salla,	Cassiel.	4, Athir,	Raphael.
5, Sadedali,	Sachiel.	5, Mathon,	Gabriel.
6, Thamur,	Samael.	6, Rana,	Cassiel.
7, Ourer,	Michael,	7, Netos.	Sachiel.
8, Tanic,	Anael.	8, Tafrac,	Samael.
9, Neron,	Raphael.	9, Sassur,	Michael.
10, Jayon,	Gabriel.	10, Aglo,	Anael.
11. Abay,	Cassiel.	11, Calerna,	Raphael.
12. Natalon,	Sachiel.	12, Salam,	Gabriel.

SATURDAY.

Hours of the day.	Angels of the hours.	Hours of the night.	Angels of the hours.
1, Yayn,	Cassiel.	1, Beron,	Raphael.
2, Janor,	Sachiel.	2, Barol,	Gabriel.
3, Nasnia.	Samael.	3, Thanu,	Cassiel.
4, Salla,	Michael.	4, Athir,	Sachiel.
5, Sadedali,	Anael,	5, Mathon,	Samael.
6, Thamur,	Raphael.	6, Rana,	Michael.
7, Ourer,	Gabriel.	7, Netos,	Anael,
8, Tanic,	Cassiel.	8, Tafrac,	Raphael▪
9, Neron.	Sachiel.	9, Sassur,	Gabriel.
10, Jayon,	Samael.	10, Aglo,	Cassiel
11, Abay,	Michael.	11, Calerna,	Sachiel.
12, Natalon,	Anael.	12, Salam,	Samael.

But this is to be observed by the way, that the first hour of the day, of every Country, and in every season whatsoever, is to be assigned to the Sun-rising, when he first appeareth arising in the horizon: and the first hour of the night is to be the thirteenth hour, from the first hour of the day. But of these things it is sufficiently spoken.

FINIS.

ISAGOGE: An Introductory DISCOURSE Of the nature of such Spirits as are excercised in the sublunary bounds; their Original, Nam••s, Offices, Illusions, power, Prophesies, Miracles; and how they may be expelled and driven away.

By Geo. Victorius Villinganus Dr. in Physic.

In a Discourse between CASTOR and POLLUX.

Castor.

THE Greeks do report, that Castor and Pollux have both proceeded from one Egg; but this I scarcely credit, by reason of the difference of your minds; for thou affectest the heavens, but she meditates upon the earth and slaughters.

Pollux.

And from thence perhaps was derived that argument, That liberty of lying was always assigned to the Greeks.

Castor.

Principally.

Pollux.

But it is not to be supposed that the Greeks are vain in all things; but as many others, when they speak out of a three-footed thing; whereof also the Poet Ovid speaks in verse,

— Nec singunt omnia Graeci.

Castor.

In this proverb I protest they are most true, without any exception, that is, one Man to another is a Devil.

Pollux.

Wherefore believest thou this to be most true, Castor?

Castor.

Truly, that man to man is a devil and a ravening wolf, daily events do most certainly prove, if we do but note the treacheries that one man in∣vents daily against another, the roberies, thefts, plunderings, rapes▪ slaughters, deceits, adulteries, and an hundred vipers of this nature; the fa∣thers persecutes the son, with a serpentine and poisonous biting; one friend seeks to devour a∣nother, neither can the guest be safe with his host.

Pollux.

I confess it is truth thou speakest; but for ought I hear, thou dost misunderstand the Etymology of the word compared in this Proverb; for Daemon here it is not an horrible or odious name, but the name of one that doth administer help or succour unto another, and whom Pliny calls a God.

Castor.

Therefore dost thou affirm the word Daemon in this Proverb to signify any other than a cunning and malicious accuser?

Pollux.

Thou hast not shot besides the mark: for, that there are more Daemons than that sublu∣nary one which thou understandest, every one may easily perceive; who hath not negligently read the opinions of the most excellent Plato.

Castor.

I desire therefore, that thou wouldst not conce••l such his writings; but that I may apprehend the marrow thereof.

Pollux.

I will embrace such thy desire, for truly I do delight to treat with thee concerning this subject; mark therefore and give attention.

Plato divided the order of Devils or Spirits in∣to three degrees, which as they are distinct in the greatness of their dignity, so also they are different in the distance and holding of their places. And the first order he ascribeth to those spirits whose bodies are nourished of the most pure element of air, wrought and 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 perspicuous to the sight; neither do they so much participate of the earth, that they may be touched or felt; and they do in∣habit the Coelestial theatre attending and waiting on their Prince, not to be declared by any human tongue, or beyond the commands of the most wise God.

But the other degree is derived from those Spirits which Apuleius termeth rational animals, passive in their mind, and eternal in their time, understanding the apostate spirits spread abroad from the bounds and borders of the Moon, unto us under the dominion of their Prince Beelzebub, which before the fall of Lucifer had pure clarified bodies; and now, like unto the former, do wan∣der up and down, after their transgression, in the form of an airy quallity.

Castor.

These I do not conceive are under∣stood in the Greek Proverb: for these do hurt, and are the accusers and betrayers of men, But proceed.

Pollux.

The third degree of spirits is of a di∣vine 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 there∣fore of this kind the Greeks and Plato have called Daemons, that is, God; and that man may be like unto God, and profitable and commodious one to another; and so also (the Syrian being witness) we have known Plato himself to have been called Daemon, because he had set forth very many things of very high matters, for the good of the commmon wealth; and so likewise Aristo∣tle, because he very largely disputed of subluna∣ries, and all such things as are subject to motion and sense. Homer calleth good and evil Spirits, Daemons, without putting a discrimination.

Castor.

Thou hast committed the ship to the waves Pollux; therefore cease not to proceed, and declare something more concerning the Office and imployment of these Spirits, to whom Plato attributeth the second degree, and calleth them Lunaries.

Pollux.

What shall I say?

Castor.

In the first place, declare wherefore thou hast before termed these spirits cunning and much knowing accusers.

Pollux.

St. Augustine unfoldeth this difficulty, and saith, that a Devil doth so far signify the cun∣ning and much knowing quickness and vivacity of his deceitful wit, that by the congruent and agree∣able seminal mixture of elements, he doth so know the secret and unknown virtues of men, as those things which may be effected and wrought by them∣selves successively and leisurely according to the course of nature, he by a speedy hasting or forcing of the works of nature, or by his own art, sooner bringeth the same to pass. An example hereof he giveth in the wise men of Pharoah, who immediately brought forth frogs and serpents at the command∣ment of the King, which nature more slowly and leisurely procreateth.

Castor.

Thou hast excellently answered to the question, Pollux; but add something concern∣ing the original of those Spirits which do resist and refuse virtue; for oftentimes doubting, I

have been persuaded that such Erynnes as are from God, do not appear out of the earth.

Pollux.

The Ecclesiastical Scripture every where maketh mention of the rising of them; but I will unfold such a doubt: and there do arise many and various opinions of writers, but more commonly Peter Lombardus in his book of Sentences, draweth his Allegations out of St. Au∣gustine upon Genesis; to wit, that the Devil was before his fall an Archangel, and had a fine tender body, composed by God, out of the serenity and pu∣rest matter of the sky and air, but then after his fall from an Archangel, he was made an Apostate, and his body no more fine and subtil; but his body was made that it might suffer the effect of a more gross substance, from the quality of the more obscure, dark, and spissious air, which body also was stricken and astonished with the raging madness of pride, did draw away very many which were then Angels with him into his service and bondage, that they might be made Devils, who in this troublesome world do exercise their servile courses for him, and they do compel the inhabitants therein, or rather entice them; and to this purpose they undertake va∣rious endeavours, and do attempt various and mani∣fold horrible studies, that are abominable unto God, and they serve in slavery and thraldom to Beelzebub their Prince, and are held in most strong captivity.

Castor.

What? have we the fall of this Arch∣angel no where else in holy writ, but in the writ∣ings of St. Augustine.

Pollux.

We have also the fall of other Angels.

Cast••r.

Where?

Pollux.

In Esaias, to whom thou shalt give the honour of an Evangelist, rather than a Pro∣phet, because he so fully and plainly foretold of Christ and his kingdom: he maketh mention here of in his 14 Chapter. And we have them also spoken of by the Apostle Peter, when he saith, God sp••red not his Angels which sinned. 2 Epist. 2.

Castor.

Have the Devils a select place appointed them by God, which they inhabit?

Pollux.

Peter the head of the Church, in the place before quoted, affirmeth them to be c••st headlong into ••ell, reserved in t••e c••ains of hell, from whence (as Cortesius ••••ith 〈…〉〈…〉 go out, unless it be to tempt, provok•• and 〈◊〉〈◊〉 m••n. But St. Augustine the ch••••pion ••f Christ, in his book of the ago••y 〈…〉〈…〉, teach••th, That these kin•• 〈…〉〈…〉 sublunar•• r••∣gion. And in his 4•• Epist. he ••et•• f••rth, That the most dark an•• 〈…〉〈…〉, is pre∣destin••ted 〈…〉〈…〉 may the more nearly 〈◊〉〈◊〉 the••r 〈◊〉〈◊〉 of 〈◊〉〈◊〉 and detaining.

Castor.

Origen hath taught, that the p••••ish∣ment

of the Devils are appointed for a time; what sayst thou to this?

Pollux.

What shall I say? unless I should bewail and deplore the opinion of so great a man.

Castor.

Wherefore shouldst thou do so?

Pollux.

Truly if they have hardened themselves in wickedness, time cannot purge nor cleanse them; or if they never so much desire it, they can never be able to accomplish it; for there is no space of repentance, nor time to recall what is past, given unto them.

Castor.

Thou hast now declared that the Arch∣angel that became an Apostate, did draw away very many other Angels with him in his fall, that they might become Devils: could not he of his own proper inseperate mallice after his fall suffi∣ciently rule over his own Province, without the Angels that fell with him?

Pollux.

He could: but being allured by that pride, which made him so arrogantly affect the Majesty of God, he did so far strive to be like unto God, that he chose very many Ministers, unto himself, to which in general he doth not commit all things he would have effect∣ed, but divers things to divers Ministers, as may be gathered from the Hebrew Astronomers. Those which we call Jovii & Antemeridianii, which are false Gods, that is, lyers, which de∣sire to be esteemed and adored for Gods, and they are appointed as Servants and slaves to the Devil their Prince, that they might allure the people

of the earth into a common love of themselves, which Plato saith, Is the fountain of all wicked∣ness, that they may aspire to authority and great∣ness, covet to be gorgeously clothed, to be called Monarchs of the earth in perpetual power, and Gods upon earth. It is said, that it was one of these that spoke to our Saviour, shewing him all the Kingdoms of the earth, saying, All these things will I give thee, if thou wilt fall down and worship me.

Castor.

Certainly these Meridiani, I have al∣most declared to appear a madness in Libieus Sapho and Dioclesian the Emperor, who account∣ed, it the utmost degree of blessedness was, to be reputed for Gods.

Pollux.

Truly, this is a certain natural foolish∣ness of the mind, and of human nature: he be∣gan, 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 per∣fectly, he sent them abroad for this end and pur∣pose, that flying every where abroad, they might repeat those words; and the people which were ignorant of his deceitful invention, were drawn to believe, that those words were spoken by di∣vine instinct, and thereupon adore and worship him for a God. The other would compel his Subjects hereunto, that prostrating themselves

down, and lifting up their hands, they should worship him as Almighty.

Castor.

But are not they the captives of the Devil, who s••ir up wars, which are called bloody-men in Scripture?

Pollux.

The Martialists of the north part of the world, are called executioners of vengeance authors of devastations, and sowers of evil, wor••ing and executing judgment with Asmod••us, for their King Abadaon or Applyon, whom St. John in his Rvelations, mentioneth to be ban••••hed and expelled; for these Spirits h••ve committed to them rapines, hatred, envy, robberies, wrath, anger, the excitements and provocations to sin, war and fury; sometimes making the Meridional Spirits their M••ssengers. And Arioch the Spirit of vengence, whose work is to cause discord a∣mong brethren, to break wedlock, and disolve conjugal love, that it's impossible to be renewed; of these mention is made in the 39 Chapter of Ecclesiast••c••s. And Esaias the heavenly Prophet speaketh of other Spirits sent from God to the Aegyptians to make them err, which were spirits of darkness, that is, of lies: and this kind of spirit they call Bolichim.

Castor.

Is unlawful venery, and excessive glut∣tony, also to be imputed to the Devils?

Pollux.

Yes chiefly; for Iamblicus doth assert, That the Spirits of the the water of the western part of the world, and some meridional Spirits, are

pred••stinated to this purpose; such as Nisrach and Kollen, that do so frame and contrive unlawful loves which produce shame and dishonesty, revellings and gr••••andizings, surfeitings, with excessive drunken••ss, wanton dances, gluttony and vomiting, t••ey 〈◊〉〈◊〉 about lakes, fish-ponds and rivers, a•••• 〈◊〉〈◊〉 are the worst, soul and most fraudulent kind ••f Spiri••s: an•• by Al••inach an occidental spi∣r••••; ••e 〈◊〉〈◊〉 se••k s••ipwrecks, tempests, earthquakes, 〈…〉〈…〉 and frequ••ntly subverteth and over-〈◊〉〈◊〉 ships; and if he will appear visible, he 〈…〉〈…〉 and is seen in the shape of a woman. The 〈◊〉〈◊〉 Astronomers before spoken of, do say, 〈…〉〈…〉 spirits of the air, do cause thunders, 〈…〉〈…〉 and t••underbolts, that so they might 〈…〉〈…〉 and infect the air, and produce pestilence 〈…〉〈…〉. Of such kind of spirits St. John 〈…〉〈…〉 in the 9 Chapter of the Revela∣••••••••, 〈◊〉〈◊〉 Meceris for their tutelar, which is a spirit causing heat in the time of noon. St. Paul calle••h him, The prince of the power of the air, and the spirit that ruleth in the children of disobe∣dience.

Castor.

Are there so many monsters in phlege∣ton, Pollux?

Pollux.

And many more; for the same Hebrew Assertors do declare and maintain, that there are are spirits of the fiery element, raging about like the fierce Panthers, which are conversant under the lunary regions, that whatsoever is

committed to them, they forthwith execute the same. And there are spirits of the earth, which inhabit in groves, woods and wildernesses, and are the plague and mischief of hunters; and sometimes they frequent open fields, endeavour∣ing to seduce travellers and passengers out of their right way, or to deceive them with false and wicked illusions; or else they seek to afflict men with a hurtful melancholy, to make them furious or mad, that they may hurt them, and sometimes almost kill them. The chief of these are Sanyaab and Achimael, which are oriental spirits, a kind unapt for wickedness, by reason of the constancy of their dispositions. There are also subterranean spirits which do inhabit in dens and caverns of the earth, and in remote concavi∣ties of mountains, that they might invade deep pits, and the bowels of the earth; these do dig up metals, and keep treasures, which oftentimes they do transport from one place to another, lest any man should make use thereof: they stir up winds with flashing flames of fires: they smite the foundations of buildings, acting frightful dances in the night, from which they suddenly vanish away, with making a noise and sound of bells, thereby causing fear in the beholders; and sometimes dissembling, and faining themselves to be the souls of the dead: notwithstanding they are ignorant in compassing their deceits upon

women; of which company the Negromancers do say, is Gazael, Fegor and Anarazol, Meridian spirits.

Castor.

How warily ought a man to walk Pol∣lux, amongst so many gins and snares?

Pollux.

A man never walketh safely, unless he fortify and strengthen himself with the armour of God, which is, that his loins be girt about him with truth, and having on the breast-plate of righteousness, let him walk with his feet shod with the preparation of the gospel of peace, and let him take the shield of faith and the helmet of salvation, whereby he shall dash in pieces all the darts of his adversaries. But hear further: there are also besides these, other lying spirits (although they are all lyars) yet these are more apt to lie; they are called Pythons, from whence Apollo is called Pythius. They have a Prince, of whom mention is made in the book of the Kings, where it is said, I will be a lying Spirit in the mouth of all thy prophets; from whom the spirits of iniquity do but a little differ, which also are called vessels of wrath. Belial, whom they have interpreted to be without any equal, and Paul calleth him an apostate or trans∣gressor, is filthily inserviant for the worst inven∣tions. Plato affirmeth Theut to have have been such a one, who was the first that found out and invented plays and dice: to whom we will join the Monk, who invented the use of Gunpowder,

in his Engins of war. Of these Jacob makes mention in Genesis. where he blessed his Sons: he saith, Simeon, and Levi are bloody vessels of iniquity; Oh my soul, come not thou into their counsels. The Psalmist termeth these Spirits, vessels of death; Jeremiah, ves••els of wrath; Ezekiel, calleth them, vessels of death and de∣struction. The N••gromancers do call the said Belial, Chodar, an oriental spirit, which hath under him also the spirits of Juglers, who do imitate and endeavour to act miracles, that they may seduce false Magicians and wicked persons. It is apparently manifest, that the serpent which deceived Eve, was such a seducer, and Satan is his Prince, of whom it is spoken in the Revela∣tions, that he should deceive the whole world. And such a one was he, that at Tubinga, in the sight of many people devoured a whole Chariot and some horses.

Castor.

And what shall be the end of these false Prophets and workers of wickedness? I can scarce believe that there is any angle or cor∣ner in the whole fabrick of the world, that is free from them.

Poll.

Scarce the smallest mite that may be seen.

Castor.

Therefore thou dost truly call the world the receptacle of those f••lse lights.

Poll.

If it were not mor•• s••fely purged with the Sword of the word of God, it would forthwith be worse.

Castor.

Without doubt.

Pollux.

Nevertheless I have seen many that re∣main, whom I have not yet inscribed in this frantique Catalogue.

Castor.

Who are they?

Pollux.

False accusers and spies, obedient to Astaroth, who is called a devil among the Greeks; and John calleth him the accuser of the brethren. Also there are tempters and deceivers that lie in wait to deceive, who are present with every man; and these we term evil Angels, which have Mam∣mon for their King, and they do affect men with an insatiable avarice and thirsty desire after autho∣rity and dominion. There are others called Lu∣cifugi, which fly from the light, never appearing in the day, but delighting in darkness, malici∣ously vexing and troubling men, and sometimes by Gods permission, either by some touching, breathing or inspiration, do hurt to them: but truly they are a kind which are unapt for to do much wickedness, because they eschew and fly from any communication with men, Pliny the 2d. relates, that there was such a one at Athens, in a certain spacious house, which Anthenodorus the Philosopher happened to purchase. And Suetonius in his sixth book of Caesar, makes mention of another to have long continued in the garden of Lamianus.

Castor.

I desire, if it be not too Irksom to thee,

declare unto me what Pliny speaketh concerning this spirit of Anthenodorus.

Pollux.

The story is something long and pro∣lixious, yet it shall not much trouble me to re∣late it. It is thus: Pliny in the seventh book of his Epistles writeth, of a certain large spacious house at Athens, which no body would inhabit by reason of the nocturnal incursions of spirits, which were so formidable to the inhabitants, that sometimes in the day-time, and when they were watching, they would cast them into dreams, so always, that the shapes and forms which they then saw, were ever present in their memory. Where at length a certain Philosopher named Anthenodorus happened to purchase that house, and prepared and furnished the same for himself to dwell in; and because all men had an evil sus∣picion of that house, he forthwith commanded his servants to provide him a bed and tables, that after he had completed and finished his study he might go to bed. He therefore (saith Pliny) when he went in (in the evening) and applied himself to his study, suddenly heard the locks to shake open, and the chains to be moved; nevertheless he did not lift up his eyes, nor stirred from his book, but stopped his ears with his fingers, lest that furious tumult might work a vain fear upon him; but the noise still approaching nearer unto him, at length he looked up, and saw an effiges like unto a finger beckening and calling unto him;

which he little regarded, until it had touched him three times, and the noise drew near unto the table; and then he looked up, and took a light, beheld the spirit, as it were an old man worn away with withered leaness and deformity, his beard hanging down long, horrible and de∣formed hair, his legs and feet were as it were laden with chains and fetters: he went towards a gate which was bolted, and there left the Philo∣sopher, and vanished away.

Castor.

What fearful things thou relatest, Pollux! but what was the event of this sad spectacle?

Pollux.

The next day he related the whole matter to the Magistrates in order, as he had seen the same, admonishing them that they should dig diligently about the threshold of the door; for there it was probable they might find something, which might cause the house to be quiet and habitable.

Castor.

What did they find?

Pollux.

Having digged up the earth, Pliny saith, they found a dead carcase, bound and in∣tangled in chains and fetters, his flesh being con∣sumed with devouring time, which without delay they caused to be buried, according to the Chris∣tian ceremonies.

Castor.

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

Pollux.

Yes, very well.

Castor.

What madness therefore possesseth them who prophane and destroy Church-yards, where the sacred organs of the holy and blessed spirit do rest; and do give the bones of the dead for meat to the spirit Zazelus, of whom mention is made in the 3 of the Kings; and we read in Pausanias, amongst the histories of Delphos, that he was called Eurynomus.

Poll.

Thou shalt find, that the Governors of Cities that were of the opinion and judgment of Christians, did subvert, destroy and prophane these holy places, that herein the youth might dance their mocking interludes, after the furious sound of the drum or tabor, and sing Iopaeen; or, there the poor inferior old women did sell base trumpery or Lupines, which God would have to be purged with holy prayer, for the sal∣vation of souls, or breaking of bread to the hungry.

Castor.

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

Pollux.

And worse than heathenish; for the heathens did highly esteem the rites and cere∣monies of burials, as Elpinor is witness in Homer, where he yeildeth up his life; and in Homer he speaketh to Ulysses, I intreat thee, O Ulysses, to be mindful of me, and not depart away hence and leave me uninterred, lest that, not being ritely buried, I shall be made the wrath of the Gods. And Achita the Philosopher in Flaccus, thus speaketh to the Mariner.

Me quoque divexi Rapidus comes rionis, Illyricis Notus obruit undis. At tu Nauta vagae ne parce malignus arenae, Ossibus & capiti inhumato. Particulam dare; si quodcunque minabitur Eurus Fluctibus Hesperiis, Venusinae Plectantur silvae, te sospite multaque merces Unde potest tibi defluat aequo. Ab Jove, Neptuno, sacri Custode Tarenti. Negligis immeritis nocituram, Post modo te natis fraudem committere: fors &, Debita Jura vices{que} superbae Te manent ipsum praecibus non linquar multis Te{que} piacula nulla resolvent.

Orion's rapid Comrade Notus, me O'erwhelmed in th' Illyrian Sea, Oh Seaman frowning, not forbear to spread Upon my bones, and inhum'd head, A ••ittle fleeting sand! what th' east doth threat, Hesperian waves may only beat. Vainly Venusimu's woods, whilst safe and rich, Thou climbst to fortunes highest pitch. Jove kind, and Neptune too, Tarentum's power Thou slights; what on the guiltless score, Of thy ensuing sons may fall: like Urne, Like funeral, and proud return, May wait thee too; my curses shall have force Whence no Attonements get remorse.

And Polinurus to Aeneas in his sixth book of Virgils Aeneids.

Nunc me fluctus habent versant{que} in littore venti, Quod te per Caeli jucundum humen & auras, Per genitorem oro, per spem, surgentis Juli. Eripe me his invicte malis, aut tu mihi terram Injice nam{que} potes.

I'm now i' th' waves winds toss me 'gainst the shore, By heavens rejoicing light I thee implore; And by the Air, by old Anchyses too, And by the hopes of young Julius, thou Unconquer'd Hero, help me but away, From these sad troubles, or my body lay I' th' earth; for thou canst do't.

Castor.

Have the Gentiles so greatly esteemed the ceremony of burials?

Pollux.

Yes, very much, for their religion did hold that the soul of a body which was uninterred, was void of any intelligible essence, and left to the power and command of a raging furious phan∣sie, and subject to the torment and affliction of corporal qualities; so that it being an airy body, sometimes the departed shadow would speak unto his remaining friends, and sometimes evilly vex and torment his enemies with revenge, as in the Poet, Dido threathneth Aeneas, saying,

Omnibus umbra locis adero dabis improbe penas.

My ghost shall every where attend thee, Villian I will torment thee.—

Suetonius, as we have shewn before, addeth the

like concerning the dead body of C. Caligula the Emperor in the Garden of Lamius, being not duly buried; for this body because it was only covered with a light turf, did very much disquiet and trouble the possessors of the Garden, with violent incursions in the night; until by his sisters, who were returned from banishment, it was taken up again and ritely and duly by them buried.

Castor.

And the house wherein the same Em∣peror died, could by no other way or means be freed from the fury of these shadows or spirits, as history makes mention, but by burning thereof.

Pollux.

Aristotle speaking of miracles, men∣tioneth 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, insomuch that the noise and clamour of their ter∣rible roaring might be heard almost a mile; and the flocking together of great ravens and vultures near it, did prohibit any access thereunto. And he reported that in Lyppora near about the Aeolian Islands, there was a certain hill from whence in the night there was heard Cymbals, and sounds of tinkling instruments of brass, with certain secret and hidden screechings, laughings and roarings of spirits. But even now, Castor, thou didst make mention of Zazelus, whom also thou didst assert to have have been called Eurynomus

by Pausania; I desire the to shew me something more largely concerning this spirit.

Castor.

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

Pollux.

Saxo Grammaticus, in the fifth book of his Danish history, doth most truly subscribe their consents and agreements to this thy assertion; for there he sets before our eyes an admirable history of one Asuitus and Asmundus, which easily prov∣eth all thy sayings.

Castor.

I beseech thee declare this unto me, Pollux.

Pollux.

Give attention; it is thus: Asuitus and Asmundus had sworn with mutual vows each to other, that he which should live longest of them would entomb himself alive. Now sickness did consume away Asuitus before Asmundus; whereupon Asmundus for his oath of friendship sake, with his dog and his horse entombed him∣self alive in a vast deep den, having carried with him some meat, whereupon a long time he fed. And at length Ericus the King of Succia came into that place with an Army, and broke open the tomb of Asuitus; (supposing their had been treasure hid therein) but when the cave was opened, he drew out Asmundus. and brought him into the light, who was covered with a deformed sharp countenance, a deadly deformity, and gored with blood flowing from his fresh wounds.

Castor.

But this story pertaineth not to our purpose.

Pollux.

Truly it doth, if you diligently mark these verses, which set forth the cause of his wounds.

Castor.

Shew me those verses if thou hast them.

Pollux.

They are these which follow.

Quid stupedis qui relictum me Colore cernitis? Obsolescit nempe vivus omnis inter mortuos, Nescio quo Stygii numinis ausu, Missus ab inferis Spiritus affiuit Savis alipedem dentibus ••dit, Infando{que} Canem praebuit ori, Non contentus equi vel canis esu, Mox in me rapidos tra••stulit ungues, Discissa{que} gena sustulit aurem; Huic laceri vultus horret imago, Emicat in{que} fero vulnere sanguis Haud impune tamen monst••ifer egit, Nam ferro servi mox caput ejus, Persodi{que} nocens stipite Corpus.

Why are ye amaz'd to see me pale! 'Mongst th' dead what's living needs must fail: By what stra••ge warrant from black hell, A Spirit sent, I know not, fell With mercile••s teeth upon my H••rs••, And next my Dog without remor••e,

Devour'd: but not with Dog and Horse Contented, he on me the force Of his sharp nails try'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 still. But yet this monstrous fiend from me, I do assure you escaped not free; His head my sword did from him take, And's trunk to th' ground I fixt with stake.

Castor.

I observe here, that Asmundus did cut the head of the spirit Zazelus or Eurynomus, and struck and pierced his body with a club; what? have spirits bodies, that may be seen and handled by men?

Pollux.

Cortesius doth not deny, but that their natures may receive the habit and covering of vegitable bodies, and be transformed in seve∣ral kinds of shapes, whereby they can the more craftily and subtilly delude and deceive the im∣provident wits of men. Basilius Magnus also tes∣tifieth the same, and witnesseth, that they have bodies appropriated to themselves, as likewise also have the pure Angels. Psellus a Necroman∣••er doth also report the same; and he also teach∣eth, That sometimes they sleep or rest, and do change their places, and shew themselves visible to the senses of men. Socrates asserteth, that a Spirit did speak with him, which also sometimes

he saw and felt; but their bodies cannot be dis∣cerned to be different in sex. But Marcus Cher∣ronesus, an excellent searcher into the natures of Spirits, writeth, that they have simple bodies and that there doth belong a difference of sex to com∣pound bodies: yet their bodies are easily drawn to motion and flexibility, and naturally apt to receive every configuration. For, saith he, even as the clouds do shew forth the apparition and resemblance sometimes of men, and sometimes of every thing you conceive; so likewise do the bodies of Spirits receive various shapes, as they please, by reason whereof they transform themselves into the forms sometimes of men, and sometimes of women. Nevertheless 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 less active bodies, which by reason of the slowness and softness of that ele∣ment, they do most especially resemble birds and women; of which kind the Naiades and Nereides are, celebrated by the Poets. Trimetius testifies, that the Devils do desire to assume the shapes of men rather than any other form; but when they cannot find the matter of the air convenient and befitting for that purpose. And he saith, that they frame such kind of appearances to themselves. as the contrary humour or vapour will afford; and so they are seen sometimes in the form and shape of a Lion, a Wolf, a Sow, an Ass, a Centaure, of a Man horned, having feet like a Goat: such as it is reported were seen

in the mountain of Thrungia, where there was heard a terrible roaring,

Castor, Porphyrius in Eusebius, in his fourth book of Evangelical preparations, teacheth, that some of these are good spirits, and some bad; but I have counted them to be all, evil, Pollux.

Pollux.

Then it seemeth that thou art not se∣duced with the assertions either of Porphyrius, or Apuieus, or Proclus, or of some other Platonicks, which are mentioned in St. Augustines book of the City of God, 1, 2, and 3, chapter, who also do affirm that there are some of these Spirits good; for Eusebius in the said book and 6 Chapter; and St. Augustine concerning the same in his book of The City of God, the 9 Chapter and the 8, with very great and strong arguments do convince the Platonicks, that none of these Daemons are good, but all evil; and that we do also approve of from their names, which are every where set forth in holy Scripture; for the Devil is called Diabolus, that is, flowing downwards: that he which swel∣ling with pride, determined to reign in high places, fell flowing downwards to the lowest parts, like the torrent of a violent stream, as Cassiodorus writ∣eth. And he is called Sathan, that is, an adver∣sary; who as St. Jerome testifieth, by reason of the corruption of his own malice, he continually resisteth, and is an adversary against God, who is the chiefest good. He is called Behemoth in the 40 Chapter of Job, which signifieth an Ox; for even

as an Ox desireth hay, so he with the teeth of his suggestions, coveteth to destroy the upright lives of spiritual men. And Leviathan in the same place, which signifies an addition, because the Devil al∣ways endeavours to add evil to evil, and punish∣ment to punishment. He is also called in Revelation 15. Apollion, signifying a rooter out, for he root∣eth out the virtues which God planteth in the soul. He is called a Serpent in the 12 of the Revelation, by reason of his virulency. A Lion in the 1 Epist. Peter and the last chapter, which roareth about seeking whom he may devour. He is called a cunning workman Is. 55. because by his malice the vessels that are elected and approved. He is called Isa. 34. Onocentaurus Erynus, Pilosus, Sy∣ren, Lamia Ulula, Struthio. And by David in the 90 Psalm, an Aspe, Basilisk and Dragon. In the Gospel Mammon, the Prince of this world, and Ruler of darkness.

Castor.

Why therefore have the Divines de∣clared, that the Almighty hath given two kinds of Spirits unto men; the one good, the keeper and preserver of their lives, the other evil, resisting the good: if they are all evil?

Pollux.

The holy Doctors do understand by the good Spirit a good Angel, such as we read Raphael was to Tobias, who bound the evil spirit Asmodeus in the wilderness of the furthest parts of Egypt, that he might be the more safe.

Castor.

It had been more safe for every man

to have been without the evil spirits; what therefore was the will of the heavenly Father concerning them?

Pollux.

That by the assistance of the good spi∣rits, we might courageously wage continual war against the evil spirits; but being cloathed with the harness of righteousness, like valiant Soldiers we may gird our loins with truth, and with the shield of faith resist and fight against all his darts.

Castor.

If we condescend unto this warfare of Spirits, it seemeth good to enquire whether 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 last where true, who could com∣pare the end of their hurtings? but it is manifest, that their authority from on high is of so great existancy, that John the Evangelist doubteth not to name the Devils the princes of the earth.

Castor.

In what manner therefore do they hurt?

Pollux.

Although they be most mighty and powerful spirits, yet they can do no hurt unless it be by permission; or as Damacenus saith, by dispensation. And Chrysostome saith, they have a limited power; for truely 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 the Magicians made frogs and serpents by the power of the Devil permissively: but lice they could not bring forth, by reason of the greater power of God prohibiting them, Neither in the Gospel could the Devils hurt the swine until Christ had given them leave.

Castor.

Therefore the Devil is not so much to be feared, but the Lord our God, that either he would not suffer him to rage against us; or if at any time by his own determinate counsel he let loose his chains, that then he would defend and mercifully preserve us.

Pollux.

Thou sayest well; for even as a wild boar is not to be feared if he be bound, and held with a strong chain by a powerful strong man, & who is able by his strength to restrain the fierce∣ness of the boar; but the man is to be feared, and requested, that he would not let loose the boar: so also Satan is not to be feared, being bound with the cords of the Almighty; but the Almighty rather, who holdeth him with a cord, lest at any time he should let loose his cord, for to execute his will against us.

Castor.

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

Pollux.

If it pleaseth God, they have very

much; but take a demonstration thereof Castor, from the Caldeans, amongst whom the Devil raged with so much power and dominion, that they made no esteem of the true God, but worshiped the elements. There needeth not •• demonstra∣tion of the Greeks; for the fury of the Devil did so much reign amongst them, that by his argu∣ments, they accounted Saturn for a very great God, devouring their own proper children; and Jupiter, an adulterer and father of all filthiness, they named to be the father of Gods and men; Bacchus, the most wicked example of all servitude and bondage, they called a free father: Venus a strumpet, they termed a pure virgin: and they worshiped Flora an harlot, as a type or example of virginity. There is no man that is ignorant, that the Egyptians have been worse than the Greeks, when they made peculiar Gods to them∣selves, by the inanimate perswasions of the Devil; for one worshiped a sheep, another a goat, ano∣ther a calf, very many did worship hogs, crows, hawks, vultures, eagles, crocodiles, cats, dogs, wolves, asses, dragons; and things growing also, as onions, garlick, and thorns: as every one that is coveteous of reading, shall find in Damas∣cenus, in his history of Josaphat and Barlaas, and in Eusebius, in the fourth book, and first Chapter of Evangelical Preparations; neither do I account the 〈◊〉〈◊〉 (who glory in being the off-spring of their f••ther Abraham) to have

been better than the former, when also by the in∣stinct of the devil, after their coming up out of Egypt, with cruel hands they violently assaulted the Prophets and holy men of God, whom at length they also slew: that I may hold my peace, how diligently they have brought into their religion the Gods, or rather devils of the Gentiles.

Castor.

I perceive by these thy assertions, that one Devil, and another Devil, hath been adored for Gods; for thou hast now said, that the Greeks, by the madness wherewith the Devil possessed them, have made unto themselves, Saturn, Ju∣piter, Bacchus, Venus and Flora, for Gods; which Lactantius in his fourth book De vera Sapientia, also accounted for Devils.

Pol.

Declare I pray thee the words of Lactantius.

Castor.

Mark them; they are thus: The same Devils are the Gods of the Gentiles; but if any one will not believe these things of me; then let him credit Homer, who joineth the great Jupiter to the great Devils; and the other Poets and Philosophers do call them sometimes Gods, and sometimes Devils whereof there is one true, and another false: for the most wicked spirits when they are conjured, do confess themselves to be Devils; but where they are worshiped, they declare themselves to be Gods, that they may thrust men into errors, and draw them from the worship of the true God; through whom alone eternal death can be escaped.

Pollux.

It is expedient for me now to be more

inquisitive in this discourse; whether there be power given to the Devils to foretell things to come? concerning which thing hitherto I have not been able to dart at the right mark; for this ques∣tion seemeth sufficiently doubtful unto me.

Castor.

St. Augustine in his book De Natura Daemonum, dissolveth this Gordoneus knot, & saith, that the damned spirits being filled full of all manner of impiety and wickedness, do sometimes challenge to themselves power of foreseeing things to come, because in the sense of their airy bodies, they have a far more strong & prevalent power of foreknowing, than men of earthly bodies can have; or because of the incom∣parable swiftness of their airy bodies, which wonder∣fully exceedeth not only the celerity of men and wild beasts, but also the flying of birds: by which means, they are able to declare things long before they come to be known; which we, by reason of the earthly slowness of our sense, cease not to wonder at and ad∣mire: or because of the benefit of their continual life, they obtain this wonderful experience of things, which we cannot attain to, because of the shortness of our momentaneous life, which is but as it were a bubble.

Poll.

This last assertion of St. Augustine seemeth unto me to be more true than the rest, because the series of many years doth cause great experience.

Cast.

If any one shall deny these opinions of Augustine, as erroneous, Damascenus setteth a greater witnes•• of these things, without all ex∣ception,

before our eyes; who in his second book of Orthodox faith saith thus: That the devils can∣not foreknow things to come, for that belongs only unto God: but so much as they are able to know, they have from the disposition of the celestial and inferior bodies.

Poll.

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

Cast.

Nothing, but that hereby they seek to get great estimation, and covet to be counted worthy of admiration, and to be adored instead of Gods.

Poll.

We know that the devil is the father of lyes, Castor: from whence we are piously to be∣lieve, that those things which he foretelleth, he extracteth from his own lyes.

Cast.

Furthermore the Prophet Esaias saith thus, Shew the things that are to come hereafter, and tell us, that we may know that ye are Gods. And the Apostle Peter also saith, The prophecie came not in old time by the will of man, but holy men of God spake as they were moved by the holy Ghost.

Poll.

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

Cast.

No man certainly; but for what cause that it attained to, Crysostome doth most clearly teach, in these words: It is granted, he saith, that sometimes the devil doth speak truth, that he might commend his own lying with verity: whereas, if he should

never tell the truth, he could deceive no man, nei∣ther would his lying suffice him to tempt with. Thus far Chrysostome. Notwithstanding, If he under∣stand that he hath not grace granted unto him of himself to foretel the truth, he fortelleth things nevertheless, but so obscurely, saith St. Augustine, that he always layeth the blame of the things by him so foretold, upon the interpreter thereof. Porphy∣rius, in his book of Oracles, although he be the greatest maintainer of Devils, and the most expert teacher of diabolical Arts, nevertheless he saith with the aforesaid Doctors, that the foreknowledge of things to come, is not only intricate to men, but uncertain to the gods; and full of many obscurities.

Poll.

Thou hast said, that the predictions of the devils are done in this manner, that they may gain authority to themselves amongst the credu∣lous people, and be worshiped instead of Gods, for what end do the evil spirits work miracles?

Cast.

What is a Miracle, Pollux?

Poll.

A new and unwonted accident, which cometh to pass contrary to its course and custom and draweth men into admiration thereof.

Cast.

But do they work Miracles?

Poll.

They do: for whereby dost thou believe that Aesculapius was honoured in his consecration for a God, but only by the means of a miracle, when he conveyed a serpent from Epidaurus to Rome,? What gave so great authority to Juno, but only the working of a miracle? when her

Image of wood was asked by Furius Camillu•• whether it would be carried to Rome, and it an∣swered with a human voice, It would. Also from thence Fortune was made a Goddess, because her Statua, in the way of 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 Apostles, we read of miracles done by Simon the son of Rachel; and in Exod. 8. of the Magicians of Pharaoh, who in the sight of many people brought forth frogs and serpents, and turned the waters into blood. Apuleus doth testify the power of men to be so great in Inchant∣ments, that the Devils do not only work miracles by the means of men, but they are able also to subvert nature, and, with a Demoniacal Incan∣tation, make violent streams to stay their course to turn the winds, to make the sun stand still, to break the course of the moon, to lay impediments upon the stars, to prolong the day, and to shorten the night; as Lucanus excellently sheweth.

Cessaverre vices rerum, dilata{que} longa, Haesit nocte dies, legi non paruit aether, Torruit & praeceps audito Carmine mundus.

The course of things did cease, obstructed light Opprest, stuck fast in dusky shades of night: Amazed skies their usual laws forbear, The world was scorch'd when it her charms did hear.

And Tibullus of a certain Demoniacal Charm.

Hanc ego de coelo ducentem sydera vidi, Fulminus ac rapidi Carmine vertit iter, Haec cantu fundit{que} solum manes{que} sepulchris Elicit, & tepido devorat ossa rogo. Cum libet haec tristi depellit lumina coelo, Cum libet aestivo convocat orbe nives.

Her have I seen draw down nights sparkling eyes, With a dead Palsie swiftest streams surprize; Turn earth to water, from a desart tomb Make the departed drowsy Manes come. With charms she'll muffle the sad skies in mist, In Summer Winters snow bring when she list.

Cast.

I do not any more wonder that Moses called God Wonderful, that he doth so connive at this sink of wickedness, and most wicked seducers, that he granteth them power to act such things so freely.

Poll.

Firmianus excellently sheweth why God doth so, in his last book but one of the works of God, De opificio Dei: for he saith, that virtue is not virtue, unless it have some like, in ruling whereof it may shew and exercise its power: for he saith, As Victory cannot stand without virtue, so neither can virtue subsist without an Enemy; which virtue no sooner had the Almighty indued man withal, but he forthwith added unto him an enemy, lest that virtue should lose its nature, being

stupified with idleness. He saith, that a man can∣not otherwise attain to the highest step, unless he have always an active hand; and that he shall es∣tablish and build up his salvation with a continual warfare and contention: for God will not that mortal men shall come to immortal blessedness with an easy journey, but he must wrestle and strive with sails and oars against the author and inventor of all evils and errors, who causeth and worketh execra∣ble things and miracles.

Cast.

But sometimes it cometh to pass, that by reason of the subtil snares and stratagems of the devil, which he so craftily prepareth against us, and especially against simple persons, whom he intangleth with vain religions, so that we cannot resist him; or if we suppose our selves to be very able to withstand him, yet nevertheless we shall be very much deceived by him; as we read he of∣tentimes did to the good, but almost foolish pastor, of whom Tritemius maketh men••ion.

Poll.

But what happened to this good Pastor, and whom thou termest simple?

Cast.

Tritemius saith, Insomuch that he was not strong in faith, therefore he made more account of the name of Saint Blaze, and attributed more power and custody unto it. than unto the name of God, the best and greatest good.

Poll.

In what manner?

Cast.

He had in his walking staff, or pastoral crook, a Schedule inscribed with the name of St.

Blaze; by the power and virtue of which staff, he did believe his swine were safely defended from the ravening of the wolves: and he did attribute so great a deity to this Schedule, that he would leave his herd of swine to feed in the fields alone: notwithstanding, a certain time coming when the pastor was absent from his flock, and a certain man coming in the mean time, saw the devil keeping them; and he asked him what he kept here, who is the worst persecutor of the salvation of men? he answered, I keep these swine. The other replied By whose command? the devil saith, By the foolish confidence of the pastor: for he included a cer∣tain Schedule in his staff, unto which he ascribeth divine virtue, or to the inscription of the name of St. Blaze; and now, contrary to his own law, he believeth that his hogs are thereby defended from the injury of wolves; inhering to me with a false superstition; where when he hath been by me called again and again, and hath not appeared, I have taken this custody upon myself instead of St. Blaze: for I always freely stand instead of God and his saints: so also now most freely do I keep his swine for St. Blaze, that I may magnify and confirm the foolish man in his vain confidence; and thereby I may seduce him so, that he may esteem this Schedule more than God.

Poll.

This is a pleasant story: but I do not wonder that the devil should impose so much upon so simple a pastor, when he doth in many things

prevail over the more wise, if they do fit them∣selves to his opportunities; which the Church contradicteth.

Poll.

But are all things wrought and brought to pass by means of the devil which men call miracles?

Cast.

No: for we must give unto nature that which seemeth to belong unto her, who is said to be the greatest worker of miracles; as that which we have experienced in the stone Asbestos, which as Solinus witnesseth, being once set on fire, can∣not be quenched: and the root Baara, described by Josephus in the history of Jerusalem, which he testified to be the colour of a flame of fire, splendent & shining in the night; but so difficult to be taken, that it always flies from under the hand of him that would take it, and deceiveth his eyes so long, until it be sprinkled with the urine of a menstru∣ous woman; and when it is retained by this means, it may not be gathered or plucked up without danger; for present death followeth him that gathereth or plucketh it up, unless he shall be for••ifi••d with a pres••rvative about his neck, of the sam•• root. For which cause, they who want the same root, do scarify it round about; and having bound the root about with a bond, they tye the ••ame to a dog, and sudenly depart away. Whereupon, the dog, too much endea∣vouring to follow after him, draw••th up the root, and, as if the dog where to perform the turn of his master, he forthwith dies; and afterward••

the same root may be taken and handled without any danger to any man. And the same Josephus teacheth, that the same root is of such present force for expiations, that also those who are vexed and tormented with unclean spirits, are imme∣diately delivered, if they carry this root about them Notwithstanding there is nothing hinder∣eth, but that art also may imitate nature in the working of miracles; as we may read in Aristotle, of the Greek fire that would burn in water: of which the said author, in his singular treatise con∣cerning this, hath described very many composi∣tions. And concerning the fire which is extin∣guished with oil, and kindled with cold water, when it is besprinkled over therewith.

Poll.

It sometimes happened that the devils do cloath themselves, sometimes in more slender, and sometimes in more gross habits, that thereby they may very much affright and molest men with horrible phantasies, and terrible sights; with ghosts appearing in divers and several shapes & aspects. What, cannot we be fortified with any thing to force and compel them to fly from us?

Cast.

Origen, in his book against Celsus, saith, that there is no way more certain, than the naming of JESUS the true God. For he saith he hath oftentimes seen innumerable spirits so driven away, both from the souls and bodies of men, St. Athanasius, in his book de variis Quaestion, testifieth, that the most present remedy against

the insultations of evil spirits, is the begining of the 67 Psalm, Let God arise, and let his ene∣mies be scattered. Cyprian, in his book Quod idola dii non sint, commandeth that the devils should be conjured away by the true God. Some men have declared, that fire, which is the most holy of all elements, and the creed, and also the instrument whereon the fire was carried, were very profitable for this purpose: from whence, in their sacrifices about the sepulchers of the dead they diligently observed the use of lights: or else from thence that Pythagoras did determine, that God could in no wise be truly worshipped with∣out lights burning. Some others do bind swords for this intent and purpose, taking the same out of the 11 Ode of Homer, where he writeth, that Ulysses, when he offered a sacrifice to his mother, had a sword drawn present by him, wherewith he expelled and drove away the spirits from the blood of his sacrifice. And in the sixth of Virgil, when the Sybil led Aeneas into hell, she saith thus.

— Procul, O procul este profani, Tu{que} invade viam, vagina{que} eripe ferrum.

Hence, hence, all ye profane! do thou invade The way, and from'ts confinement take thy blade.

Philostratus writeth, that he compelled Apol∣lonius, a spirit, obvious to him & his companions,

to flight, with contumelies and direful impreca∣tions; that the vision making a noise, and with great horror vanished away from them. Very many do much commend a perfume of Calamint, Piony, mint, Palma Christi, & Parsley, to be used in this case. Many do keep present with them red coral, mugwort, hypericon, rue, or vervin, for this purpose. Some do use for this business the tinkling of keys, sounding of consecrated bells or the terrible rattling of Armour.

Poll.

I have sometimes heard from our Elders, that they made them Sigils inscribed with Penta∣pentagones; by virtue whereof, the spirits might be expelled and driven away. What sayst thou to these?

Cast.

Averrois writeth against Algazelus, af∣firmed such things to be almost nothing worth unless to them that have confederated with the spirits. If therefore Averrois saith the truth, how then can the d••vils kingdom stand, divided against itself?

Poll.

But we read that Solomom, a singular man with God, did make such Sigils.

Cast.

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 state of salva∣tion. Tertullian offered a more certain antidote than all the former, and exhorteth us, as Job, the most strong champion of God, to fight against all the assaults of temptation: he admonisheth

us to be cloathed with the silken garment of ho∣nesty, the purple robe of modesty and shame-facedness, and the cloak of patience: and he perswadeth us to meditate upon all those things which the devil doth devise and invent, to over∣throw our integrity; that his falling may be proved the glory of our constancy, and that we be willing constantly to war against all machina∣tions, which are permitted by God for this end. And the Prophet Jeremiah teacheth the same, in these words: The Lord of hosts is the approver of the just.

D. Maximus, in his book de charitate, com∣mandeth us to bind and kill the devils. He saith we do then bind them, when by diligent observa∣tion of the Commandments of God, we do di∣minish and quash those affections that do boil up in us: and we are said to kill them, when we so truly mortify our lusts, that we cut him off from all occasions of accusing; saying with the Pro∣phet, Depart, O homicide, the Lord the strong warrior is with me: thou shalt fall, and shalt be vanquished from me for ever. Olympiadorus, 10 cap. when he interpreteth the Ecclesiastical history, saith, that all sensual appetites are to be shut 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 petulancy and frowardness of an hurtful tongue: for this he accounteth to be the most absolute seal against the power of the devils.

Some do admonish us, in our going forth to war against the devil, to use two sorts of weapons: the one is pure prayer, which may raise up our affections unto heaven; and true and perfect knowledge, which may communicate and fill our understandings with wholesome doc∣trines, and may suggest unto us what we are to pray for, that we may pray ardently, according to St. James, and not doubtingly. In the Pro∣phecy of Isaiah, and the Epistles of St. Paul, we may find the same things; Isai. 59. Eph. 6. and 1 Thess. 5. which may be as a remedy against vain Ghosts that they may be expelled.

Poll.

For a remedy against Ghosts? dost thou conceive that a Ghost is diverse and different from a spirit?

Cast.

I know not truly what I may think here∣of: for flowing in so spacious a sea of many opi∣nions, I am so led in doubt, that I cannot easily attain to a certain Port of judgment: for there are some which do suppose that these Ghosts are devils, by reason of the great fear and terror wherewith they ragingly molest 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 fantasies, de∣ceiving those that are of evil belief: who by their fallacious visions and Imaginations do de∣ceive and frighten the Inhabitants in their houses and do deny that they are spirits indeed, because

the spirits have a body without hands or feet; wherefore they can hurt no man, nor make any tumult: being ignorant that the Angel (who also hath a body without hands and feet) did carry Habakkuk with his whole dinner, by the hair of his head, into Babylon, and afterwards brought him back again, and set him in his own place: neither considering that the spirit of the Lord, also without a body, snatched up Philip, and carried him to Azotus: that I may forbear to speak concerning a certain incorporeal spirit, which did so disquiet the house of my grandfather, that by the space of almost thirty years he caused it to be uninhabitable, unless it were when a lamp was burning therein; neither did that then sufficiently quiet the same: for going out of the house, they did so molest them with stones from above in the streets, that the would cast out of their hands the hearts of Pine-trees, which they used for torches. Concerning the Ghost that haunted the house of Anthenodorus the Philoso∣pher, and the tumultuous spirit of C. Caligula, there may more be spoken: but thou hast under∣stood the relations of them already in the forego∣ing discourse. From all which, we may easily convince the opinions of those, who deny that the spirits can walk, or make any motion: but of how much truth we may hold the assertions of them, who do suppose that these tumultuous

spirits are neither devils, nor phantasms, but the souls of the dead, now hearken unto.

Poll.

Are there they who are of that opinion?

Cast.

There are they who are of both opini∣ons: for they do declare that these are the souls of them who have departed from their bodies la∣den & clogged in their sins; which are therefore heard to be more or less turbulent in houses, ac∣cording as they have any sensible ardent spark of that sin more or less; so that except in the mean time they are expelled and driven away from thence, or expiated by Alms or intercessions, they are compelled to a certain bound or liberty, wandering thereabouts in expectation of the last Judgment.

Poll.

Wherefore?

Cast.

Because I believe that the souls of them which sleep in Christ, do live with Christ, & do not wander about the earth; and the souls of them who are oppressed and burthened with the grievous weight of their Sins, since they are the members of Satan, are bound with Satan in the chains of darkness, expecting judg∣ment in hell.

Poll.

But Firmianus, a Writer of no mean judgment, thinketh the contrary, in his Book which he hath written de devino premio.

Cast.

How is that?

Poll.

These are his words: Let not any man conceive that the souls of the dead are judged im∣mediately

after death: for they are all detained in one common custody until the time shall come, wherein the Almighty Judge shall make examination and inquisition of their deeds. Then they who shall be found righteous, shall receive the reward of immortality; but they whose sins and wicked∣ness shall then be detected, shall not arise again, but shall be inclosed with the wicked in darkness, and destined to eternal punishments.

Cast.

St. Augustine subscribeth to Lactantius in his Enchiridion, saying, that the time which is in∣terposed between the death of mankind and the last resurrection, containeth the souls in secret hidden receptacles, where every soul receiveth condign rest or misery, for the good or evil which he did in the body while he lived.

Poll.

Neither doth St. Ambrose disagree from this: in his second book of Cain and Abel, he saith, that the soul is loosed from the body, and after the end of this life, is suspended to the ambi∣guous time of the last judgment.

.Cast.

So also some have declared, that the soul of Trajanus Caesar did wander about; but the soul of St. George was freed from such suffrage.

Poll.

Thou hast even now spoke, and that truly, that spacious is the sea of various opinions concerning these spirits; for so indeed it is: but what Port thou toutchest at, I desire thee it

may not seem troublesome to thee to tell me: for I am not as yet satisfied of the certainty hereof by our discourse.

Cast.

That which thou desirest, I conceive to be this: I hold that these tumultuous spirits are meer images of Satan; which are not to be fear∣ed, neither is their any credit to be given to their answers: and are in no wise the souls of the dead, which either live with Christ, if they have done well; or else are bound in chains with Satan if they have done evil.

Poll.

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

Cast.

It may seem so: but I will not in any thing contradict thee beyond reason: of myself I will add nothing; but at leastwise I will an∣nihilate thy opinion with the assertions of St. Augustine.

Poll.

What assertions are those?

.Cast

In his 11 book, which he intitleth De mortuorum cura, he offereth them as a means, saying, Human infirmaty doth so believe of him∣self, that when he seeth any one that is dead, in his sleep, he supposeth that he seeth the soul of that dead person; but when he dreameth of any one that is alive, he then is out of doubt, that neither

his soul nor his body, but the similitude of the man appeared unto him: as if they could be ignorant, that the souls of dead men do not appear unto them in dreams, but only the similitudes of the persons deceased. And he proveth both these to be done, by two examples which were as Mediolanus; whereof the first he sheweth to have been the image of a certain father that was dead, who ap∣peared to his son, admonishing him that he should not pay again a debt to an unjust creditor, which the father had paid him before: for he saith the case was thus: the father had paid a debt to a certain creditor, which after the death of the father, the creditor endeavoured by force to recover the same again of his son, who was igno∣rant of the payment thereof: to whom the image of his father appeared when he was sleeping, and shewed him where the writing was hid. Where∣upon, the son awaking from his sleep, sought for the paper in the place he was directed, and found it, and thereby overthrew the malice of his deceitful creditor. The second example is, whereby the same St. Augustine sheweth that the living do appear to the living, in their sleep: for he saith, that Eurologius the Rhetorician, professing the Rhetorick of Cicero at Carthage, he found a difficult and obscure place that was not declared unto him; so that waking and sleep∣ing he vexed himself by reason of his ignorance;

but, in a certain night, the image of Aurelius Augustine appeared to him, and taught him in what manner the dark and difficult place was to be understood.

Poll.

Augustine doth therefore conclude, with∣out doubt, that they are not souls.

Cast.

He doth so conclude: and the greater to strengthen such his judgment, he addeth, that if the souls of the dead have any interest or council in the affairs of the living, he undoubt∣edly knew, that his own pious mother did not desert him not for one night, but when she was living, followed him both by sea and land: nei∣ther did he at any time sustain any anguish of heart but comforted his sorrows. And that this may not seem too hard a speech, the presi∣dent of Christ teacheth, that they do not err, who affirm that the good Angels, by the appoint∣ment of God, and divine dispensation, do some∣times come to, and visit men, both living and sleeping, and sometimes to the place where souls endure punishment: notwithstanding, it is not unto all, but only unto those who have so lived, that God shall judge them worthy of his mer∣cy: or unto those upon whom, without any respect unto their deserts, God will be pleased to glorify his unspeakable mercy; that by the prayers of the living they may obtain pardon of their sins, and deliverance from the prison of torments.

Poll.

I have sometimes read, that the same St. Augustine did write, that it is better for a man to doubt of secret things, than to contend about things uncertain.

Cast.

That is certainly true; neither doth he declare himself to be an offence to those who do leave all these things to the unsearchable judg∣ments of God, and labour not to find out the secrets thereof.

Poll.

Because I have easily understood thy answers hitherto, I will not desist till thou hast fully resolved me concerning this subject. I de∣sire therefore to know whether all miracles which the devils perform, are done really, or imagina∣ry phant••sies.

Cast.

That they perform many things really, and many things only seemingly, we have already manifested out of the writings of St. Augustine. For that great prelate of the Christian Church, writeth, in the 11 chapter of his book de Trini∣tate, that it is a very easy thing for the wicked Spirits, through the airy substance of their bodies, to perform many things which seem wonderful (to the souls that are oppressed with earthly bodies) to be done. He also saith, that earthly bodies may be so qualified with art and exercise, that in public Theatres they may perform such wonderful things, that those who never have seen them will not believe them, but that they were done by the assistance of

the devil and his ministers, to make their bodies of such an airy element, that the flesh wonders at. Or else which is much, he saith also, that they do contrive with occult inspirations, forms, and fantasies of images, to delude human sense: where∣with, waking or sleeping, they may be deceived. Thus far Augustine, But, if thou wilt, I will produce also another witness without exception, Pollux.

Poll.

I would have thee tell me who that is.

Cast.

Abbas Tritemius, in his third Question to St. Maximus Emilianus, which is spoken of before, saith thus: The devils, amongst unfaithful people, do seem to raise up the dead to life, and to shew miracles to curious men, that they might as it were swallow them up with error instead of mira∣cles; and are altogether pertinatious and obstinate: but they cannot truly and realy raise up the dead, but do variously deceive the senses of men, shewing them feigned resemblances of the dead, For it is certainly manifest, that the devils can do all things but only in a false similitude of holy miracles in truth.

Poll.

Some say that the devils are obedient to wicked men, because of the similitude of their malice. How seemeth that to thee?

Cast.

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

Poll.

But to whom?

Cast.

To those certainly with whom they have contracted and made compacts & covenants; as those women which they call Pythonists are accounted, who have vowed themselves by pro∣mise unto him.

Poll.

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

Cast.

It is feigned, certainly: for they are subservient 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 service is sometimes true, but only towards those men, whose faith in the Lord Jesus Christ, by the merit of his holiness, hath caused them to be acceptable, and friends unto him, And that Lactantius also testifies, in these words, in his second book De origine Erroris, & 16 Chap. That the devils do fear the just, that is, those that worship God, in whose Name they are conjured ••o depart out of bodies, and with whose words they are beaten with scourges, and they do not only confess that they are devils, but do declare their names: neither can they lye unto the just. And the same Lactantius in his fourth book De vera Sapientia, Chapter 27. saith, It is necessary that they who are of the true Christian Reli∣gion, should know the course and order of the

devils, and understand their subtily, and re∣strain their force, and conquer and subdue them with Spiritual weapons, and force them to obey him.

Poll.

I am now by thee sufficiently informed of all things which I have hitherto desired to know; wherefore I shall not any further trouble thee with my questions, or rather riddles, but leave thee to thy own occasions.

Cast.

Neither have I counted myself idle in answering thee: but let the use thereof yield us each to other an equal recompence. Fare∣wel therefore.

Poll.

And thee also.

GERARD CREMONENSIS: OF ASTRONOMICAL GEOMANCY.

BEcause Astronomy is so transendant and subtil an art in itself, that therein a man ought to have respect unto so many things before he can attain to true judgment thereby, because the eye of the understanding will not pierce unto the half thereof, and few Doctors of our latter time have been found so experienced therein, that they know sufficiently how to judge thereby; therefore I have composed this work, which I will have to be named Astronomical Geomancy; wherein, I will sufficiently teach how to judge with less labour and study. For in this present science it is not re∣quisite to behold neither the Ascendant, nor the hour in a Table, as it is in Astrology.

It is expedient therefore to make four unequal lines, by the points casually set down; and to 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 Geo∣mancy) extract one figure; and the sign of the Zodiack that answereth to the figure, put for the Ascendant, for the words sake. If Acquisitio arise

from the heads of those four lines, let Aries be placed in the Ascendant; if Laetitia, or the lesser Fortune put Taurus in the Ascendant; if Puer or Rubeus, place Gemini; if Albus, Cancer; if Via, Leo; if Conjunctio or the Dragons head, Virgo; if Puella, Libra; if Amissio or Tristitia, Scorpio; if the Dragons Tail, Sagittary; if Po∣pulus, Capricorn; if Fortuna major, Aquary; if Carcer, then put Pisces for the Ascendant. Afterwards in the second house, let that sign be placed which immediately succeeds 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 square figure divided into twelve equal parts, and therein place the signs in order, as it is in Astrology, & as you may find 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 figures, that by them we may have the twelve signs, to which they agree; and observe the man∣ner of the figure as it is here placed.

[illustration]

Look how the twelve Signs are placed in the figure, and so may any other Sign be ascending in his turn, as Aries is here.

Afterwards it is requisite to make four lines by course for every Planet, by points casually pricked down; and likewise for the Dragons Head, as you have done for the Ascendant, and divide those points by twelve, and that which remain∣eth above twelve, or the twelfth itself, if a greater number doth not remain, retain, and the Planet for which the projection was made, place in that house of which the superabounding number shall 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 first house; if two, in the second house; and so of the rest. And you ought always to begin from the Sun, and afterwards from the Moon, then from Venus and Mercury, and from S••turn, Ju∣piter and Mars, and the Dragons Head and Dra∣gons Tail; but you must always take heed, that you do not make a question in a rainy, cloudy, or a very windy season, or when thou art angry, or thy mind busied with many affairs; nor for tempters or deriders, neither that you may renew and reiterate the same Question again under the same figure or form; for that is error.

Questions of the first House.

IF you are desirous to know concerning the life of any man whether it be long or short, behold the Lord of the Ascendant, who if he be in strong Angles, it signifies long life; in succedents, a middle age; and in cadent houses, a short life; and if he be in strong Angles, he signifies greater years; if in Succedents, meaner years; if in Cadents, lesser years. The lesser years of Sa∣turn are thirty, the meaner are forty four years, and the greater fifty eight. The lesser years of Jupiter are twelve, the meaner years forty, and the greater accordingly are forty seven. The lesser years of Mars are fifteen, his mean years forty, and the greater years forty seven. The

lesser years of the Sun are nineteen, his mean years forty five, and his greater years eighty two. The lesser years of Venus are eight, her mean years forty five, and her greater years eighty two. Mer∣cury's lesser years are twenty, his mean years forty nine▪ and his greater years eighty. The lesser 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 first house, & 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 Ascendant shall happen to be void of course, and Mars be in the eighth, the Querent shall not live; but if the Sun and the Moon shall be in conjunction in the seventh house, & Venus in the second, he shall live well.

The accidents of the nativity are likewise to be considered. If you find Saturn or Mercury in the first, he is foolish and talkative; if it be Mars and Mercury, he will not be servile, but a wran∣gler and scoffer; if the Sun and Mercury, he will be a speaker of truth, and if the Sun be in Aires, he will apply himself to learn whatsoever he shall hear; if Venus be in the seventh, he will be luxurious; and if Saturn, Mercury and Venus be in their fall, he will be a Sodomite; if the Sun & Venus be in the tenth, & the Moon in the first, he will be very liberal; if Venus, Mercury & the Dragons Head be in the first, he will be co∣vetous; if the Moon and Mars be in the first, he

will be subject 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 first, he will be envious, having a fair body, not very lean, nor very fat; and if Venus be in the first, he will be white and fair; if Mercury be in the first, he will not be staple, but always in motion; but if the Moon be found there, it de∣notes him to have a graceful face, breast 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 first, 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 dress vines, or plant trees; but to be imployed about some office belonging to the water, or concerning marriages or to be a Post or a Messenger; neither let him apply himself much to his Master, be∣cause he shall gain no repute from him: if the Moon be in the fifth or third, it will be good to him; in the second, eighth, sixth, and twelfth, neither good nor evil.

Jupiter signifies Bishops, Prelates, Nobles, Potentates, Judges, Wise men, Merchants, and Userers.

Mars signifies Warriors, Incendiaries, Homi∣cides, Physicians, Barbers, Hangmen, Gold∣smiths, Cooks, furnaces and all fire-works. And if Mars be in the strong signs, he will be poor and die in captivity, unless he put himself in arms with some Soldier or vassal.

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

Venus signifies Queens and Ladies, Marriages, Communications, Friendship, Apothecaries, Taylors, and such as make Ornaments for plays, sellers of Cloth, Jesters, Vintners, Players at dice, Whores and Ro••be••s.

Mercury signifies Clerks, Philosophers, Astro∣logers, Geometrician••, Arithmeticians, Latin writers, and Painters, and all subtil Artist, as well men as women, and their Arts.

Concerning the intentions of the Querent, look unto the sign ascending, and his Lord; & where you find the Lord of the Ascendant, he comes to inquire about something pertaining to that house; and if the Sun be Lord of the Ascendant, his Question 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 con∣cerning things belonging to women. If Mercury be Lord of the Ascendant, he seeketh after some thing th••t is lost, or enquireth concerning some infirmity. If the Moon, he seeketh also for something lost, or enquireth about sickness,

or some disease in his eyes. If Saturn be Lord of the Ascendant, he enquireth about some sick∣ness, or concerning a Prince; and keepeth silence, but hath some great grief or anguish in his heart. If Jupiter be Lord of the Ascendant, his Ques∣tion is concerning some infirmity, or restitution, or for some office which he desireth to have. If Mars, he enquireth for some fear, or of an enemy, death, sickness, riches, or substance.

Questions of the second house.

IF you would be informed concerning the sub∣stance of any man whether he shall be rich or not, behold the Lord of the second, which if he shall be with a good Planet, & a good Planet likewise in the second, he shall be rich; but if the Lord of the second be joined with evil Planets, and an evil Planet shall be in the second, he shall be poor.

If you would know whether you shall have again a thing lent, or not, look if there be an evil Planet in the second, and disagreeing with his Lord; then he that detaineth the thing lent, will not willingly render back the same: But if there be a good Planet in the second, and agreeing with his Lord, it shall easily be recovered; and if the Lord of the second be exalted and be evil, or if an evil Planet be with him in the second, or if the Lord of the second be exalted, he which keepeth the thing deposited, will not willingly restore the same, but he shall do it whether he

will or not. And if an evil Planet be in the se∣cond, it's to be recovered: but if Mercury be in the second so that he be his Lord, and bringeth contrarity, then it shall be recovered; and if a good Planet be in the second house, he signifies recovery, although he be the Lord thereof.

Mark therefore the concord and discord of the Planets: the Moon and Jupiter are friends, the Moon and Mars enemies; Mercury and the Sun are friends, Mercury and Venus enemies; Venus and Jupiter are friends, Jupiter and the Moon are enemies.

The Planets are said to be friends, when they agree in one nature and quallity, as Mars and the Sun, because both their natures is hot and dry; Venus and the Moon do agree in cold & moisture; or when Planets do agree in substance and nature, as Jupiter and Venus are friends: or when the house of one is the exaltation of another, or on the contrary.

Questions of the third House.

IF that you desire to know, how many brethren a man hath, see the Lord of the third, and it is to be held, that to so many Planets as he is joined, so many brethren the Querent hath; and the Masculine Planets signify brethren and the female Planets sisters; and note, that Saturn and Mars, the Sun, Jupiter, and the Dragons Head, are masculine; but the Moon, Venus and the

Dragons Tail are feminine: but Mercury is pro∣miscuous, sometimes masculine and sometimes feminine; he is masculine when he joined to masculine Planets, or when he is in a masculine quarter of the Zodiack; and he is feminine, when he is joined to feminine Planets, or when he is in a feminine quarter of the Zodiack.

Questions of the fourth House.

IF thou wouldst know whether it be good for thee to stay in any Land, City, Village, Ter∣ritory, or House, or not, behold the Lord of the Ascendant of the fourth, and of the seventh; and if the Lord of the fourth be in the seventh, and be good, and the Lords of the first and the 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 with a good Planet, & the Lord of the fourth with an evil Planet, then it is not good for thee to abide there, because if thou dost continue there, thou shalt suffer many losses, and have evil reports raised on thee in that Country.

But if thou wouldst know when any one that is absent will return, behold the Lord of the Ascen∣dant; and if you find 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 distant from the first Angle; for so long he will stay, & so many years as there be houses.

If you would be informed of the dearth or plenty of things, behold the strong houses, the Succedents and the Cadents; for the strong houses signify dearth and scarcity, the Succedents a mo∣derate season, neither too dear, nor too cheap, the Cadents signify plenty and profitableness of things. Consider also the Planets, and their places, which if they be in strong houses, the things which are signified by those Planets will be rare: and note, that Saturn doth signify fields, vines, and instru∣ments to work in fields; and leather, and of fruits, corn, acorns, oak-apples, and pomgranates. Ju∣piter hath oil, honey, silk-worms, cloth, wine, and grass, and things that are odoriferous. Mars signifies wine, and flesh, and especially hogs, wars, and armour, and such things as belong thereunto, and red garments. The Sun hath signification of wheat, and wine, purple colours, and cloth, and all things that are affimulated unto gold, horses and birds, such as hawks & falcons. Venus hoth signify fatness & grapes, sigs & dates, fish and pastimes. Mercury hath barley, millet, grain, money, and quicksilver. The Moon sig∣nifies oates, milk, cheese, fire and salt, cows, rams, hens, and silver, and accordingly plenty and scarcity of them.

Questions of the fifth House.

IF you would know whether a woman be with Child, or whether she will have any children,

or not, look if the Lord of the Ascendant be in the seventh, or the Lord of the fifth in the first, or the Lord of the first in the fifth, 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 will them; or if good Planets be in the first, or the fifth, or with the Lord of the fifth, or *R* in Angles, she is with child, or may have children; but if you find none of them, but evil Planets in the same places, she neither is with child, neither will she have any children: and if there be both good and evil Planets in the said places, then happily she may have children, but they will not live; but if Cancer, Scorpio or Pisces shall be in the first or fifth house, she may have children; but if Leo and Virgo be there, she is not with child neither shall she 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 she shall have children, look where you find the Lord of the fifth; for in that year she shall have issue; 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 Ascendant, she that is 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 another die; and if a mean sign shall be ascending, and Mars

in that sign, the mother shall die, and not the child; if Saturn, both the mother and child shall die; and if the Dragons Tail be there, it's possible they will both die; but the infant shall not escape; & if the Dragons Tail be in the first, and the tenth house fallen: the mother shall die; likewise Mars & the Moon, or Mars & Saturn be in the first, seventh or tenth, the mother shall die.

Whether the party with child shall miscarry, or not. Consider if a moveable sign be ascending, because if it be so, she will miscarry.

If you would know whether a woman shall bring forth a man-child, or a woman-child; be∣hold the Ascendant and his Lord, which if he be masculine, and in a masculine sign, or in a masculine quarter of the figure, it is a male-child; but if the Lord of the Ascendant 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 masculine signs, then it will be a male-child; & 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 adul∣terate; but if a good Planet shall be there, it is legitimate: and if the Lord of the first, be in the fifth, or with his Lord, it is legitimate; and so

likewise if the Lord of the fifth be found in the first, or with the Lord of the first.

If you desire to know whether rumours be true or false, see if you find Saturn, Mars or the Dragons Tail, in the Ascendant; because if they be so, then the rumours are false; but if you find the Sun, Jupiter or the Dragons Head there, then they are true; and if there be masculine Planets in masculine Signs, and feminine Planets in feminine Signs, then they are true; & if both good & evil Planets be there, then they are partly true & partly false: & if there be good sign with the Planet, it testifies the truth; & if the Planet fall with an evil Sign, then it is false: likewise if Mercury be in the first, the news is false: but if the Moon be in the first in a feminine Sign, or joined with the Lord of the ascendant in a feminine sign, then the rumours are true; also if good Planets be in the first, fifth or ninth, & feminine Signs, they are true; but if otherwise, they are not.

If you would know whether any one that is absent will return, and when; see the Lord of the Ascendant & the first, which if you find them together, for certain he will come, and is now begining his Journey. Likewise if the Lord of the fifth be in the first, or with the Lord of the first, and if he be in his fall, the messenger is sick in his way; but if the Lord of the fifth be exalted, then he cometh joyfully. And if he be in a cadent Sign, he shall be grievously 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 bring∣eth that which he sought for; and if he be in his fall, or an evil Planet be there, he bringeth no∣thing with him.

Questions of the sixth House.

WHether the sick shall recover his health, or die. If the Question be concerning his sickness, see if Saturn, or Mars, or the Dra∣gons Tail be in the first, and whether his Lord be joined with an evil Planet, then he shall die soon. And if the Lord of the first be good, and evil Planets be in the first with his Lord, or likewise in the 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 first, there is doubt of his death. And if evil Planets do possess the Angles, evil and destruction is threatened to the sick. But if good Planets shall be in the first, sixth and eighth, and likewise in the Angles, and the Lord of the first be from the eighth and his Lord, then the sick person shall live and recover his health.

If you desire to know whether he will be cured by medicines, give the first house of the Physici∣an, the tenth to the sick, the seventh to his dis∣eases, and the fourth to the medicines. If evil

Planets be in the first, the Physician shall profit him nothing; but they testify that this will be worse for the diseased: but the fortunes do sig∣nify, that he shall be profitable to him. And if evil Planets do occupy the tenth house the sick person is the cause, for they testify, that he him∣self is the cause of his own disease: but the For∣tunes being there, signify the contrary. But if evil Planets be in the tenth house, they change the condition of the sick out of one disease into another; but the Fortunes being there, do de∣liver him without the help of Physicians or me∣dicines. Also evil Planets being in the fourth, do testify, that the medicines do augment his grief; and the Fortunes being there, do mitigate and heal him.

If thou wouldst know if thou shalt go unto the person and heal him; consider the place then: for if he shall be with Saturn, Mars or the Dra∣gons Tail, or *R* with the Sun, 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 Physic; but if she shall be with an evil Planet and especially in the seventh house, then thou shalt not go; because thou shalt profit him nothing: and if there be good Planets there, go and look diligently to him, where or in what members he suffers; because Aries hath the head, Taurus the neck, Cancer the breast

and lungs, Leo the heart and stomach, Virgo the belly and intestines, Libra, the reins & loins, Scorpio the secret members, Sagittary the thighs, Capricorn the knees, Aquary the legs, and Pisces the feet.

Questions of the seventh House.

FOR theft, look unto the Lord of the seventh: which if he be in the first, then the theft shall be restored again; but if the Lord of the first be in the seventh, it shall be a long time sought after, and at length shall be found: but if the Moon be in the first, or with his Lord, it shall be found; if the Moon be in the fifth, or with the Lord of the first, or *R* in the first, it may be found; but the Sun and the Moon be in the ••••fth, and if the Lord of the eighth be with the Lord of the first in the first, 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 lost. And if the Lord of the second be in the first, the thing that is lost shall be found; but it shall not be known from whence it came. If the Lord of the first be in the second, it may be found after much la∣bour. And if the Lord of the second be in his fall, it will never be found; but if he be exalted, it shall 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 trivet, a gar∣ment, or some black thing, or leather. If he be Jupiter, then it is some white thing, as tin, sil∣ver, or mixt with white and yellow veins. The Sun signifies gold and precious pearls. Mars sig∣nifies things belonging to the fire. Venus signi∣fies things belonging to women, as gloves, rings, and fair ornaments. The Moon, beasts, such as horses, mules, &c. perfumes and wars. Mer∣cury signifies money, books, writings, pictures, or garment of divers colours.

If you would know how many thieves there were, see the Lord of the sixth; which if he be in the second, or with the Lord of the second, there were may thieves; and if they be in the third, the brethren or kinsmen of the Querent have com∣mitted the theft.

If you would know whether the thief do yet remain in the Town: if they be in succedent houses, he is not gone far off; but if they be in cadent houses, he is far remote.

If you desire to know towards what Country the thief is fled, see in what sign the Lord of the seventh is; for if he be in Aries, he is in the middle of the East part. if in Taurus, in the South towards the East. If in Gemini, in the West towards the South. If in Cancer, full North. If in Leo, in the East towards the North.

If in Virgo, in the South towards the West. If in Libra, full West. If in Scorpio, in the North near the West. If in Sagittary, in the East nigh the North. If in Capricorn, full South. If in Aquary, in the West towards the North. And if in Pisces, in the North towards the West.

If you would know whether the thief hath car∣ried all the things stolen away with him, see the Lord of the seventh and the eighth; and if the Lord of the seventh be in an Angle, he had a de∣sire to carry away the same with him, but could not. If the Lord of the eighth be in a mean house, or in a cadent house, and the Lord 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 nei∣ther carried it away, nor hath it. See by the se∣venth who is his companion, and what is his gain.

If you would know the descent or nobility of a man or woman, look unto the Lord of the se∣venth; which if you find him in Angles, and the Lord of the first in succedents or cadents, the wo∣man is more noble than the man. But if the Lord of the Ascendant be in an Angle, and the Lord of the seventh in a succedent or cadent house, the man is more noble than the woman. And after the same manner thou mayest judge of two companions, or of any other persons what∣soever. And if the Lord of the seventh be in the

ninth House, he will take a wife out of a foreign Country.

If you desire to know whether an intended mar∣riage shall take effect, or not, look to the Ascen∣dant and his Lord, and the Moon, for the Que∣rent; 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 effected; or if the Lord of the seventh be in the first, or with the Lord of the first, it will easily be brought to pass; and the woman be more desirous there∣of, than the man.

If you would know whether thy wife or friend hath any other lover or not, look if Mars be in the seventh, so that he be not in his own house, for then she hath not any other lover. And if Saturn be there, she loveth another; but he lieth not with her. And if the Dragons Tail be in the seventh, he lieth with her. And if Jupiter be there, she hardly containeth herself chaste. If Venus, she is merry, and much given to play and laughter, by reason whereof, she may be account∣ted a whore, and is not so. If Mercury be in the seventh, she had a lover, but now hath none. But if the Moon be in the seventh, she hath had no lover as yet, but will have one, and will be common. But if the Sun or the Dragons Head be there, she is chaste. And after the same man∣ner may you judge in the *ninth* concerning friends or lovers.

If you would know which of them shall live longest, see the Lord of the first and of the se∣venth, which of them shall be in the stronger & better place, or joined to the strongest Planets; and that person who is most free and remote from the Lord of the eighth and his participation, to whom the Lord of his house answereth, shall live longest.

If you desire to make a society or alliance, and would know whether it shall be brought to pass or not, or what shall happen thereupon, see if there be good Planets in the seventh and the first: and if so, the fellowship will be made, and good will come thereof; and you may judge it to con∣tinue so many years, months or days, as the Lord of the seventh hath signification of.

If you would know when such society shall be, look what Planet is in the seventh; for if he be good, it shall come to pass that same year: or wedlock, *R* if the Question be thereof.

If you would know whether they will well agree, see the first and his Lord, which is the signifier of the Querent; and the seventh house & his Lord, which is the house of companions, wives, and concubines; which if they be concordant amongst themselves, there will be peace and union between them, and they shall profit; but if the Planets be in discord, there will be strife between them, and the society will not profit.

If you would know which of them shall gain

most, see the first and his Lord, and the seventh and his Lord, and which of them standeth best; or if they be evil, which of them falleth: and he that falleth shall lose, 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, he shall be the greater gainer. The second House of his Lord signifies the gain of the Querent: and the eighth house and his Lord signifies the gain of his fellow, or his part: and if they be both good, they shall both gain; and if both evil, they shall both lose; and if one be good and the other evil, he whose significator is good, shall gain; and he whose is evil, shall lose.

And if you would know if two fellows shall love one another, look if the Lords of the first & the seventh be friends, and agreeing, then they will love one another; but if they be enemies & disagree, then they will not.

If you desire to know who shall overcome in any cause, matter or controversie, behold the Lords of the first and the seventh, which if they be in Angles, neither of them shall overcome; and see which of them is joined with an evil Pla∣ne••, because he shall overcome; and if the Pla∣net be evil from them both, the victor shall kill the conquered; if one of them be strong, and

the other weak, and the Planet which is in the strong 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 strong house, shall overcome; likewise he whose significator is in a mean house, shall have great fear and doubt in his heart, because sometimes he shall hope to conquer, and otherwhiles fear to be overcome, And note, that in a question concerning war and kingdom, it is said that there is more power and efficacy, or fortitude in the exaltation of a Planet, than in his house; but in all other Questions the contrary.

If you would be informed concerning any one being, that is gone to any fight, whether he shall return safe, see the Lord of the Ascendant; if he be good, that is, with good Planets, and a good Planet in the first, he will return safe, but if the Sun be with the Lord of the first, in any part of the Question, let him not go, because the Sun burneth him. And if the Lord of the seventh be with a good Planet, and the Lord of the first with a good Planet, likewise, he shall have some impediment in the way; but he will not die. And if an evil Planet be with the Lord of the first, and a good Planet in the first, if he goeth he shall suffer great damage, but not death; never∣theless he may be grievously wounded. And if Saturn be in the first, or with the Lord of the

first, let him not go; because some impediment will happen unto him by some man that he will meet. And if there be an evil Planet with the Lord of the first, or Saturn be in the first, or with the Lord of the first, he will be wounded with wood or with a stone. If Mars and the Dragons Tail be in the first, or with the Lord of the first; or if there be evil Planets in the first, or with the Lord of the first, 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 Question be proposed concerning the event of war, see the seventh and the first, and their Lords: for the first house and his Lord sig∣nifies the Querent; in 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 Que∣rent shall overcome: but if there be an evil Planet with the Lord of the first, and an evil Planet in the first, and the Lord of the seventh good, or *R.* in the seventh, the Querent shall be over∣come, or taken, or slain. And if the Lords of them both be in the first, and there be good Pla∣nets from the part of the first house, unto the end of the house, which is the middle of the Question; and if evil Planets do possess the other

half of the Question, that is to say, from the seventh unto the end of the twelfth house, the adversary shall overcome. But if both the Lords be in the Ascendant, and if they be good from the part of the first, and evil from the part of the seventh, they shall both suffer great loss; but the Querent shall have the better in the end. But if the Lord of the Ascendant be in the seventh, or in his Question, it signifies fortitude of the ad∣versary: and if the Lord of the seventh be in the first, or in his Question, it signifies fortitude of the actor. 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 of 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 of the se∣venth, it signifies the death of 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 shall be pacified after the war.

If thou wouldest depart from the place where∣in thou art, and remove thyself to some other place; and if thou wouldest know whether it be better for thee to stay or go: or concerning two businesses, if thou desirest to know which of them is most expedient for thee to undertake, consider the Lords of the first and the second, for those

places to which thou wouldest go, the place wherein thou art, and the gain which thou get∣test there; and the seventh and the eighth, and their Lords, for the place to which thou wouldest go, and the gain which thou mayest get there: and those places chuse, whose Lords are the bet∣ter, or joined to the better Planets. Or other∣wise: behold the Lord of the Ascendant, and the Moon; which if they be seperated from evil Planets, and joined to good and fortunate Planets, it is better for thee to go from the places where thou art, than to stay there, and to do whatsoever business thou hast in thy mind. And if the Lord of the Ascendant and the Moon be seperated from the Fortunes, and joined to evil Planets, then it is not good for thee to remove thyself, nor to do thy business. Or thus: See the Moon; and if the the Planet from which she is seperated be better than that to whom she is joined, do not remove: and if the Planet which she is joined to, be better than that from which she is sepe∣rated, then go.

Questions 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 †R. † Mars, be in the eighth, the party shall die by a beast. And if Saturn be in the eighth, or with the Lord of the eighth in Scorpio, Cancer, or

Pisces, he shall die in water. And if an evil Pla∣net be in the eighth, or with the Lord of the eighth; or if Mars or the Dragons Tail be there, he shall 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 shall die a good death.

Questions 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 shalt meet with many obstacles, and War. And if an evil Planet be in the ninth, or with the Lord of the ninth, & the Lord of the ninth in his fall, he shall suffer great damage in the way: for if he goeth by water, he shall suf∣fer shipwreck; and if by Land, he shall have misfortunes, be taken, or die. If Saturn be in the ninth, or with his Lord, go securely. And if a good Planet be in the ninth, or with the Lord of the ninth, the way is good and secure. And if Mars be in the ninth, thou mayest not go: for thou wilt meet with mortal enemies in the way. And if the Lord of the ninth be with an evil † Planet, or the Sun, it signifies ill: but he shall not be taken. And if the Lord of the ninth have a good Planet near him, he shall es∣cape: but if evil, he shall be taken. If Venus

be in the ninth, or with the Lord of the ninth, the way will be good, because he shall have comfort from women. And if Mercury be in the ninth, and the Lord of the ninth with good Planets, the way will be very good: and if he be with evil Planets, it will be evil. And 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. And if the Dragons Head be in the ninth, the way will be good, because he shall be accompanied with Noble-men. And in this manner you may judge in the third House concerning short journeys.

If you would know when the journey shall be accomplished, see the Lord of the ninth, and ac∣cording to his fortitude or debility judge, because according to the place wherein he is, is signified years, months, or days: and so you shall judge concerning his stay, 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 of the ninth likewise, according to the place wherein he is found.

And this I say concerning his return.

If you would know whether he shall return from his journey with an imperfect voyage or not, see if the Moon be joined with the Lord of the first, the

third, or the ninth, & the Planet thereof be in his fall; because if it be so, he shall return with an imperfect voyage. And if the Moon be in her ex∣altation, the journey shall speedily be effected. And if there be two strong Planets, & one cadent, the journey shall be made: & if one be strong, & another in his fall, he shall retire back.

Questions of the tenth House.

IF thou wouldest know whether thou shalt have any honour or benefit from a King, a Bishop, or Lord, or not, look unto the first house, & the ninth, & their Lords,: & if the Lord of the first be in the ninth, or with the Lord of the ninth, or with any other good Planet; or if the Lord of the ninth be in the first, or with the Lord of the first, or with any other good Planet, as Vinus, Jupiter, or the Dragons Head; or if any of them be the Lord of the ninth, or *R.* of the the first, he shall receive honour and benefits from them.

And 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: and if in succedents, it shall be near; but if in cadent houses, very far off.

Questions of the eleventh House.

IF you would know when it is good to set forth a Ship to Sea, see the Ascendant; which if it be staple, the Ship will be ponderous; but if the Lord thereof be with a good Planet, she will

sustain a great weight. And if the Ascendant be instaple, and with a good Planet, the Ship will be swift and carry a good burden. And meanly, if the Ascendant be mean. And after this manner you may judge concerning an Horse, if a Question be thereof.

And if any unstaple Sign be ascending, and his Lord be in his exaltation, or otherwise fortunate, and the Moon behold him with a lowring Aspect, or Sextile; let the Ship be applied to the water, because she will be very swift. And if any evil be imposed upon her, or that she be like to be drawn into it; then set her out when a staple Sign is as∣cending, or when the Moon is in the third, fifth, eighth, ninth, or tenth house or mansion.

If you would know what wind she shall have, behold the Ascendant and his Lord, whether he be with good or evil Planets, and in what place, and accordingly judge.

And if you would have a strong wind, spread forth your sails at the rising of Aquary: if a small wind, spread your Canvas when Libra is ascend∣ing: If a moderate wind, then direct your Sails under Gemini.

Questions of the twelfth House.

FOR Imprisonment, consider the twelfth and the first; and if the Lord of the twelfth be in the first or with the Lord of the first, &c.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Of the MAGICK of the Ancients, The greatest Study of WISDOM. In all things, ask counsel of the Lord; and do not thou think, speak, or do any thing, wherein God is not thy Counsellor.

Proverbs 11.

He that walketh fraudulently, revealeth secrets: but he that is of a faithful spirit concealeth the matter.

ARBATEL of MAGICK: OR, The spiritual Wisdom of the Ancients, as well Wise-men of the people of God, as MAGI of the Gentiles: for the ilustra∣tion of the glory of God, and his love to Mankind. Now first of all produced out of darkness into the light, against all caco-Magicians, and contemners of the gifts of God; for the profit and delectation of all those, who do truly and pi∣ously love the creatures of God, and do use them with thanksgiving, to the honour of God, and profit to themselves and their Neighbours. Containing nine Tomes, and seven Septinaries of APHORISMS.

The first is called Isagoge, or, a Book of the Institutions of Magick: which in forty & nine Aphorisms comprehendeth the most general pre∣cepts of the whole Art.

The second is Microcosmical Magick, what Mi∣crocosmus hath effected Magically, by his spirit & Genius adicted to him from his Nativity, that is, spiritual wisdom: and how the same is effected.

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

The fourth is Hesiodiacal, & Homerical Magick, which teacheth the operations by the spirits called Cacodemones, as it were not adversaries to mankind.

The fifth is Roman or Sibylline Magick, which acteth & operates with tutelar spirits & Lords, to whom the whole orb of the earth is distributed. This is valde insignis Magia. To this the doc∣trine of the Druids referred.

The sixth is Pythagorical Magick, which only acteth with spirits to whom is given the doctrine of Arts, as Physic, Medicines, Mathematicks. Alchymy, and such kind of Arts.

The seventh is the Magick of Appolonius, & the like, & agreeth with the Roman & Microcosmical Magick: only it hath this thing peculiar, that it hath power over the hostile part of mankind.

The eighth is Hermitical, that is Aegyptical Ma∣gick; & differeth not much from divine Magick.

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

The first Tome of the Book of ARBATEL of MAGICK, called ISAGOGE. (Book 1)

IN the name of the Creator of all things both visible and invisible, who revealeth his Miste∣ries out of his treasures to them that call upon him; and fatherly and mercifully bestoweth those his secrets upon us without measure. May he grant unto us, through his only-begotten Son Jesus Christ our Lord, his ministring spirits, the revealers of his secrets, that we may write this Book of Arbatel, concerning the greatest secrets which are lawful for man to know, and to use them without offence unto God. Amen.

The first Septinary of Aphorisms.

The first Aphorism.

Whosoever would know secrets, let him know how to keep secret things secretly; and to re∣veal those things that are to be revealed, and to seal those things which are to be sealed: and not to give holy things to dogs, nor to cast pearls befo••e swine. Observe this Law, and the eyes of thy

Understanding shall be opened, to understand secret things; and thou shalt 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 minis∣ter unto thee, as much as any human mind can desire.

Aphor. 2.

In all things call upon the name of the Lord: and without prayer unto God through his only-begotten Son, do not thou undertake to do or think any thing. And use the Spirits given & at∣tributed 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 peaceably, to the honour of God, and the profit of thyself and thy neighbour.

Aphor. 3.

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

Aphor. 4.

Be obedient to good Admonitions: avoid all procrastination: accustom thyself to constancy and Gravity, both in thy words and deeds. Re∣sist 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, ac∣cording to that sentence of the Scripture: When we know not what we shall do, unto thee, O God, do we lift up our eyes, and from thee we expect our help. For where all human refuges do for∣sake us, there will the help of God shine forth, according to the saying of Philo.

Aphor. 5.

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

Aphor. 6.

Whatsoever thou hast learned, frequently re∣peat, and fix the same in thy mind: and learn much, but not many things, because a human understanding cannot be alike capable in all things, unless it be such a one that is divinely regenerated; unto him nothing is so difficult or manifold, which he may not be able equally to attain to.

Aphor. 7.

Call upon me in the day of trouble, and I will

hear thee, and thou shalt glorify me, saith the Lord. For all Ignorance is tribulation of the mind; therefore call upon the Lord in thy igno∣rance, and he will hear thee. And remember that thou give honour unto God, and say with the Psalmist, Not unto us, Lord, not unto us, but unto thy Name give the glory.

The second Septinary.

Aphor. 8.

Even as the Scripture testifies, that God ap∣pointeth names to things or persons, & also with them hath distributed certain powers and offices out of his treasures: so the Characters and names of Stars have not any power by reason of their fi∣gure or pronunciation, but by reason of the virtue or office which God hath ordained by nature either to such a name or character. For there is no power either in heaven or in earth, or hell, which doth not descend from God; and without his permission, they can neither give or draw forth into any action, any thing they have.

Aphor. 9.

That is the chiefest wisdom, which is from God; & next, that which is in spiritual creatures; after∣wards in corporal creatures, fourthly, in nature, & natural things. The spirits that are apostate, & re∣served to the last judgment, do follow these, after a long interval. Sixthly, the ministers of punishments

in hell, and the obedient unto God. Seventhly, the Pigmies do not possess the lowest place, and they who inhabit in elements, and elementary things. It is convenient therefore to know and discern all differences of the wisdom of the Cre∣ator and the Creatures, that it may be certainly manifest unto us, what we ought to assume to our use of every thing, and that we may know in truth how and in what manner that may be done. For truely every creature is ordained for some profitable end to human nature, & for the service thereof; as the holy Scriptures, Reason, and Ex∣perience, do testify.

Aphor. 10.

God the Father Almighty, Creator of heaven and earth, and of all things visible and invisible, in the holy Scriptures proposeth himself to have an eye over us; and as a tender father which loveth his children, he teacheth us what is pro∣fitable, and what not; what we are to avoid, & what we are to embrace: then he allureth us to obedience with great promises of corporal & eter∣nal benefits, and deterreth us (with threatning of punishments) from those things which are not profitable for us. Turn over therefore with thy hand, both night and day, those holy Writings, that thou mayest be happy in things present, and blessed to all eternity. Do this, and thou shalt live, which the holy Books have taught thee.

Aphor. 11.

A number of four is Pythagorical, and the first Quedrate; therefore here let us place the founda∣tion of all wisdom, after the wisdom of God re∣vealed in the holy Scriptures, and to the consi∣deration proposed in nature.

Appoint therefore to him who solely dependeth upon God, the wisdom of every creature to serve and obey him, nolens volens, willing or unwil∣ling. And in this, the omnipotency of God shineth forth. It consisteth therefore in this, that we will discern the creatures which serve us, from those that are unwilling; and that we may learn how to accommodate the wisdom and office of every creature unto ourselves. This art is not delivered, but divinely. Unto whom God will, he revealeth his secrets; but to whom he will not bestow any thing out of his treasuries, that person shall attain to nothing without the will of God.

Therefore we ought truly to desire from God alone, which will mercifully impart these things unto us. For he who hath given us his Son, and commanded us to pray for his holy Spirit, how much more will he subject unto us the whole creature, and things visible and invisible? What∣soever ye ask, ye shall receive. Beware that ye do not abuse the gifts of God, and all things shall work together unto you for your salvation. And before all things, be watchful in this, that

your names be written in heaven: this is more light, that the spirits be obedient unto you, as Christ admonisheth.

Aphor. 12.

In the Acts of the Apostles, the Spirit saith unto Peter after the Vision, Go down, and doubt not but I have sent them, when he was sent for by Cornelius the Centurion. After this manner, in vocal words, are all disciplines delivered, by the holy Angels of God, as it appeareth out of the Monuments of the Aegyptians. And these things afterwards were vitiated and corrupted with hu∣man opinions; and by the instigation of evil spirits, who sow tares amongst the children of disobedience, as it is manifest out of St. Paul, & Hermes Trismegistus. There is no other manner of restoring these arts, than by the doctrine of the holy spirits of God; because true faith cometh by hearing. But because thou mayest be certain of the truth, and mayest not doubt whether the spi∣rits that speak with thee, do declare things true or false, let it only depend upon thy faith in God; that thou mayest say with Paul, I know on whom I trust. If no sparrow can fall to the ground without the will of the Father which is in hea∣ven, How much more will not God suffer thee to be deceived, O thou of little faith, if thou dependest wholly upon God, and adherest only to him?

Aphor. 13.

The Lord liveth; and all things which live, do live in him. And he is truely 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, who hath given unto all things, that they be that which they are: and by his word alone, through his Son, hath produced all things out of nothing, which are in being. He calleth all the stars, & all the host of heaven by their names. He therefore knoweth the true strength & nature of things, the order and Policy of every creature visible and invisible, to whom God hath revealed the names of his creatures. It remaineth also, that he receive power from God, to extract the virtues in nature, and hidden secrets of the crea∣ture & to produce their power into action, out of darkness into light. Thy scope therefore ought to be, that thou have the names of the spirits, that is, their powers and offices, & how they are subjected and appointed by God to minister unto thee; even as Raphael was sent to Tobias, that he should heal his father, and deliver his son from dangers, and bring him to a wife. So Mi∣chael, the fortitude of God governeth the people of God: Gabriel, the messenger of God, was sent to Daniel, Mary, and Zachary the father of John Baptist. And he shall be given to thee that desireth him, who will teach thee whatso∣ever thy soul shall desire, in the nature of things. His ministery thou shalt use with trembling and fear of thy Creator, Redeemer, and Sanctifier,

that is to say, the Father, Son, and holy Ghost: and do not thou let slip any occasion of learning, and be vigilant in thy calling, and thou shalt want nothing that is necessary for ••hee.

Aphor. 14.

Thy soul liveth for ever, through him that hath created thee: call therefore upon the Lord thy God, and him only shalt thou serve. This thou shalt do, if thou wilt perform that end for which thou art ordained of God, and what thou owest to God and to thy neighbour. God requireth of thee a mind, that thou shouldest honour his Son, and keep the words of the Son in thy heart: if thou honour him, thou hast done the will of thy Father which is in heaven. To thy neigh∣bour thou owest offices of humanity, and that thou draw all men that come to thee, to honour the Son. This is the Law and the Prophets. In temporal things, thou oughtest to call upon God as a father, that he would give unto thee all necessaries of this life: and thou oughtest to help thy neighbour with the gifts which God bestoweth upon thee, wh••ther they be spiri••ual or corporal.

Therefore thou shalt pray thus:

O Lord of heaven and earth, Creator and Maker of all t••ings ••isible and invisible; I, though unworthy, b•• thy assi••••ance call upon ••hee, through thy only-beg••tten Son Jesus Christ our

Lord, that thou wilt give unto me thy holy Spirit, to direct me in thy truth unto all good. Amen.

Because I earnestly desire perfectly to know the Arts of this life, and such things as are necessary for us, which are so overwelmed in darkness, and polluted with infinite human opinions, that I of my own power can attain to no knowledge in them, un∣less thou teach it me: Grant me therefore one of thy spirits, who may teach me those things which thou wouldest have me to know and learn, to thy praise and glory, and the profit of our neighbour. Give me also an apt and teachable heart, that I may easily understand those things which thou shalt teach me, and may hide them in my understanding, that I may bring them forth as out of thy inexhaustable treasures, to all necessary uses. And give me grace, that I may use such thy gifts humbly, with fear and trembling, through our Lord Jesus Christ, with thy holy Spirit. Amen.

The third Septinary.

Aphor. 15.

They are called Olympick spirits which do in∣habit in the firmament, and in the stars of the firmament: and the office of these spirits is to declare destinies, and to administer fatal charms, so far forth as God pleaseth to permit them: for nothing, neither evil spirit nor evil destiny, shall be able to hur•• him who hath the most high for his refuge. If therefore any of the Olympick spirits

shall teach or declare that which his star to which he is appointed portendeth, nevertheless he can bring forth nothing into action, unless he be permitted by the divine power. It is God alone who giveth them power to effect it. Unto God the maker of all things, are obedient all things celestial, sublunary, & infernal. Therefore rest in this; let God be thy guide in all things which thou undertakest, and all things shall attain to a happy and desired end; even as the history of the whole world testifieth, and daily experience sheweth. There is peace to the godly: there is no peace to the wicked, saith the Lord.

Aphor. 16.

There are seven different governments of the Spirits of Olympus, by whom God hath appointed the whole frame and universe of this world to be governed: and their visible stars are ARATRON, BETHOR, PHALEG, OCH, HAGITH, OPHIEL, PHUL. after the Olympick speech. Every one of these hath under him a mighty Militia in the firmament.

ARATRON ruleth visible Provinces XLIX.

BETHOR, XXXII.—PHALEG, XXXV.

OCH, XXVIII.—HAGITH, XXI.

OHIEL, XIV.—PHUL, VII.

So that there are 186 Olympick Provinces in the whole Universe, where in the seven Gover∣nors do excercise their power: all which are elegantly set forth in Astronomy. But in this

place it is to be explained, in what manner these Princes and Powers may be drawn into commu∣nication. Aratron appeareth in the first hour of Saturday, and very truly giveth answers con∣cerning his Provinces and Provincials. So like∣wise do t••e rest appe••r in order in their days and hours. Also every one of them ruleth 490 years. The beginning of their simple Anomaly, in the ••o••h ye••r before the Nativity of Christ, was the beginning of the administration of Bethor; and it lasted until the year of our Lord Christ 430. To whom succeeded Phal••g, until the 920th year. Then began Och, and continued until the year 1410. and thenceforth Hagith ruleth until the year 1900.

Aphor. 17.

Magically the Princes of the seven Governors are called simply, in that time, day, and hour wherein they rule visibly or invisibly, by their Names and Offices which God hath given unto them; and by proposing their Character which they have given or confirmed.

The Governor Aratron hath in his power those things which he doth naturally, that is, after the same manner and subject as those things which in Astronomy are ascribed to the power of Saturn. Those things which he doeth of his own free will, are.

1. That he can convert any thing into a stone in a moment, either animal or plant, retaining the same object to the sight.

2. He converteth treasures into coals, and coals into treasure.

3. He giveth familiars with a definite power.

4. He teacheth Al••hymy, Magick, and Physic.

5. He reconcileth the subterranean spirits to men; maketh hairy men.

6. He causeth one to be invisible.

7. The barren he maketh fruitful, and giveth long life.

[illustration]

His Character.

He hath under him 49 Kings, 42 Princes, 35 Presidents, 28 Dukes, 21 Ministers, standing before him; 14 familiars, seven messengers: he commandeth 36000 legions of spirits; a legion is 490.

Bether governeth those things which are as∣cribed to Jupiter: he soon cometh being called. He that is dignified with his character, he rais∣eth to very great dignities, to cast open treasures: he reconcileth the spirits of the air, that they give true answers: they transport precious stones from place to place, and they make medicines to work miraculously in their effects: he giveth also the fa∣miliars

of the firmament, and prolongeth life to 700 years if God will.

[illustration]

His Character.

He hath under him 42 Kings, 35 Princes, 28 Dukes, 21 Counsellors, 14 Ministers, 7 Messen∣gers, 29000 legions of spirits.

Phaleg ruleth those things which are attribut∣ed to Mars, the Prince of peace. He that hath his character, he raiseth to great honours in warlike affairs.

[illustration]

His Character.

Och governeth solar things he giveth 600 years, with perfect health; he bestoweth great wisdom▪ giveth the most excellent Spirits, teacheth perfect medicines: he converteth all things into most pure

gold and precious stones: he giveth gold, and a purse springing with gold. He that is dignified with his character, he maketh him to be worship∣ed as a Deity, by the Kings of the whole world.

[illustration]

The Character.

He hath under him 36536 legions: he admi∣nistereth all things alone: and all his spirits serve him by centuries.

Hagith governeth Venereous things. He that is dignified with his character, he maketh very fair, and to be adorned with all beauty. He converteth copper into gold, in a moment, and gold into copper: he giveth Spirits which do faithfully serve those to whom they are adicted.

[illustration]

His Character.

He hath 4000 legions of spirits, and over every thousand he ordaineth Kings for their appointed seasons.

Ophiel is the governor of such things as are attributed to Mercury: his Character is this.

[illustration]

His spirits are 100000 legions: he easily giveth familiar spirits: he teacheth all Arts: and he that is dignified with his character, he maketh him to be able in a moment to convert Quicksilver into the Philosophers stone.

[illustration]

Phul hath this Character.

He changeth all metals into silver, in word & deed; governeth Lunary things; healeth the

dropsy: he giveth spirits of the water, who do serve men in a corporal and visible form; and maketh men to live 300 years.

The most general Precepts of this Secret.

• 1. Every Governor acteth with all his spirits, either naturally, to wit, always after the same manner; or otherwise of their own free-will, if God hinder them not.
• 2. Every Governor is able to do all things which are done naturally in a long time, out of matter before prepared; and also to do them suddenly, out of matter not before prepared. As Och, the Prince of Solar things, prepareth gold in the mountains in a long time; in a less time, by the Chymical art; and Magically in a moment.
• ...

  3. The true and divine Magician may use all the creatures of God, and offices of the Governors of the world, at his own will, for that the Go∣vernors of the world are obedient to them, and come when they are called, and do execute their commands: but God is the Author thereof: as Joshua caused the Sun to stand still in heaven.

  They send some of their spirits to the mean Ma∣gicians, which do obey them only in some deter∣minate business: but they hear not the fa••••e Ma∣gicians, but expose them to the deceits of the d••vils and cast them into divers dangers by the command of God; as the Prophet Jeremiah testifieth, in his eighth Chapter, concerning the Jews.

• 4. In all the elements there are the seven Go∣vernors

• with their hosts, who do move with the equal motion of the firmament; and the inferi∣ors do always depend upon the superiors, as it is taught in Philosophy.
• 5. A man that is a true Magician. is brought forth a Magician from his mothers womb: others, who do give themselves to this office, are unhappy. This is that which John the Baptist speaketh of: No man can do any thing of himself, except it be given him from above.
• 6. Every Character given from a spirit, for what cause soever, hath his efficacy in this business, for which it is given, in the time prefixed: but it is to be used the same day and Planetary hour wherein it is given.
• 7. God liveth, and thy soul liveth: keep thy Covenant, & thou hast whatsoever the spirit shall reveal unto thee in God, because all things shall be done which the spirit promiseth unto thee.

Aphor. 18.

There are other names of the Olympick spirits delivered by others; but they only are effectual, which are delivered to any one, by the Spirit the revealer, visible or invisible: and they are deli∣vered to every one as they are predestinated: therefore they are called Constellations; and they seldom have any efficacy above 40 years. There∣fore it is more safe, for the young practicer of Art, that they work by the offices of the spirits alone, without their names; and if they are pre∣ordained

to attain the art of Magick, the other parts of the Art will offer themselves unto them of their own accord. Pray therefore for a con∣stant faith, and God will bring to pass all things in due season.

Aphor. 19.

Olympus and the inhabitants thereof, do of their own accord offer themselves to men in the forms of spirits; and are ready to perform their offices for them, whether they will or not: by how much the rather will they attend you, if they are desired? But there do appear also evil spirits, and destroyers, which is caused by the envy and malice of the devil; and because men do allure and draw them unto themselves with their sins, as a punishment due to sinners. Who∣sover therefore desireth familiarly to have a con∣versation with spirits, let him keep himself from all enormious sins, and diligently pray to the most High to be his keeper; and he shall break through all the snares and impediments of the devil: and let him apply himself to the service of God, and he will give him an increase in wisdom.

Aphor. 20.

All things are possible to them that believe them, and are willing to receive them; but to the incredulous and unwilling, all things are unpossible: there is no greater hinderance than a wavering mind, levity, unconstancy, foolish bab∣bling,

drunkenness, lusts, and disobedience to the word of God. A Magician therefore ought to be a man that is godly, honest, constant in his words and deeds, having a firm faith towards God, prudent, and covetous of nothing but wis∣dom about divine things.

Aphor. 21.

When you would call any of the Olympick spi∣rits, observe the rising of the Sun that day, and of what nature the spirit is which you desire; & saying the Prayer following, your desires shall be perfected.

Omnipotent and eternal God, who hast ordained the whole creation for thy praise and glory, and for the salvation of man, I beseech thee that thou wouldest send thy Spirit N. N. of the solar order, who shall inform and teach me those things which I shall ask of him; or, that he may bring me medi∣cine against the dropsy, &c. Nevertheless not my will be done, but thine, through Jesus Christ thy only begotten Son our Lord. Amen.

But thou shalt not detain the spirit above a full hour unless he be familiarly adicted to thee. Forasmuch as thou camest in peace and quietly, & hast answered unto my petitions; I give thanks unto God, in whose name thou camest: and now thou mayest depart in peace unto thy orders; and return to me again when I shall call thee by thy name, or by thy order, or by thy office, which is granted from the Creator, Amen.

Ecclesiast. Chap. 5. Be not rash with thy mouth, neither let thy heart be hasty to utter any thing be∣fore God; for God is in heaven, and thou on earth: Therefore let thy words be few, for a dream cometh through the multitude of business.

The third Septenary.

Aphor. 22.

We call that a secret, which no man can attain unto by human industry without revelation; which Science lieth obscured, hidden by God in the creature; which nevertheless he doth permit to be revealed by spirits, to a due use of the thing itself. And these secrets are either concerning things divine, natural or human. But thou may∣est examine a few, and the most select, which thou wilt commend with a many more.

Aphor. 23.

Make the begining of the nature of the secret, either by a spirit in the form of a person, or by virtues seperate, either in human Organs, or by what manner soever the same may be effected; and this being known, require of a spirit which knoweth that art, that he would briefly declare unto thee whatsoever that secret is: and pray unto God, that he would inspire thee with his grace, whereby thou mayest bring the secret to the end thou desirest, for the praise and glory of God, and the profit of thy neighbour.

Aphor. 24.

The greatest secrets are in number seven.

• 1. The first is the curing of all diseases in the space of seven days, either by characters, or by natural things, or by the superior spirits with the divine assistance.
• 2. The second is, to be able to prolong life to whatsoever age we please: I say, a corporal & natural life.
• 3. The third is, to have the obedience of the creatures in the elements which are in the forms of personal spirits; also of Pigmies, Sagani, Nymphs, Dryades, and spirits of the woods.
• 4. The fourth is, to be able to discourse with knowledge and understanding of all things visible and invisible, and to understand the power of every thing, and to what it belongeth.
• 5. The fifth is, that a man be able to govern himself according to that end for which God hath appointed him.
• 6. The sixth is, to know God, and Christ, & his holy spirit: this is the perfection of the Microcosmus.
• 7. The seventh, to be regenerate, as Henochius the King of the inferior world.

These seven secrets a man of an honest and constant mind may learn of the Spirits, without any offence unto God.

The mean secrets are likewise seven in number.

• 1. The first is, the transmutation of Metals,

• which is vulgarly called Alchymy; which cer∣tainly is given to very few, and not but of speci∣al grace.
• 2. The second is, the curing of diseases with Metals, either by the magnetick virtues of pre∣cious stones, or by the use of the Philosophers stone, and the like.
• 3. The third is, to be able to perform Astrono∣mical and Mathematical miracles, such as are Hydraulick-engines, to administer business by the influence of Heaven, and things which are of the like sort.
• 4. The fourth is, to perform the works of na∣tural Magick, of what sort soever they be.
• 5. The fifth is, to know all Physical secrets.
• 6. The sixth is, to know the foundation of all Arts which are exercised with the hands and offices of the body.
• 7. The seventh is, to know the foundation of all Arts which are exercised by the angelical nature of man.

The lesser secrets are seven.

• 1. The first is, to do a thing diligently, and to gather together much money.
• 2. The second is, to ascend from a mean state to dignities and honours, and to establish a newer family, which may be illustrious and do great things.
• 3. The third is, to excel in military affairs, and happily to atchieve to great things, and to be

• an head of the head of Kings and Princes.
• 4. To be a good house-keeper both in the Country and City.
• 5. The fifth is, to be an industrious and for∣tunate Merchant.
• 6. To be a Philosopher, Mathematician, and Physician, according to Aristotle, Plato, Ptolomy, Euclides, Hippocrates and Galen,
• 7. To be a divine according to the Bible and Schools, which all writers of divinity both old and new have taught.

Aphor. 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 recourse unto God the Author of all good; and as Christ teacheth, In the first place seek ye the kingdom of God and his righteousness, and all these things shall be added unto you.

2. Also see that your hearts be not burthened with surfeting, and drunkenness, and the cares of this life.

3. Also commit your cares unto the Lord, and he will do it.

4. Also I the Lord thy God do teach thee, what things are profitable for thee, and do guide thee in the way wherein thou walkest.

5. And I will give thee understanding, and will

teach thee in the way wherein thou shalt go, and I will guide thee with my eye.

6. Also if you which are evil, know how to give good things to your children, how much more shall your Father which is in heaven give his holy Spirit to them that ask him?

7. If you do the will of my Father which is in heaven, ye are truly my disciples, and we will come unto you, and make our abode with you.

If you draw these seven places of Scripture from the letter unto the spirit, or into action, thou canst not err, but shalt attain to the desired bound; thou shalt not err from the mark, and God him∣self by his holy Spirit will teach thee true and profitable things: he will give also his minister∣ing Angels unto thee, to be thy companions, helpers, & teachers of all the secrets of the wo••ld, and he will command every creature to be obedi∣ent unto thee, so that chearfully rejoicing thou mayest say with the Apostles, That the Spirits are obedient unto thee; so that at length th•••• shalt be certain of the greatest thing of all, That thy name is written in heaven.

The fourth Septinary.

Apor. 26.

There is another way which is more common, that secrets may be revealed unto thee also, 〈◊〉〈◊〉 thou art unwitting thereof, either by God, 〈◊〉〈◊〉 Spirits whi••h have secrets in their power; 〈◊〉〈◊〉 dreams, or by strong imagination•• & 〈◊〉〈◊〉 or by the constellations of a nativity 〈…〉〈…〉

knowledge. After this manner are made heroick men, such as there are many, and all learned men in the world, Plato▪ Aristotle, Hippocrates, Galen, Euclides, Archimedes, Hermes Trismegistus the father of secrets, with Theophrastus, Paracel∣sus; all which men had in themselves all the virtues of secrets. Hitherto also are referred, Homer, Hesiod, Orpheus, Pytagoras; but these had not such gifts of secrets as the former. To this are referred, the Nymphs, and sons of Me∣lusina, and Gods of the Gentiles, Achilles, Aene∣as, Hercules: also Cyrus, Alexander the great, Julius Caesar, Lucullus, Sylla, Marius.

It is a canon, that every one know his own Angel, and that he obey him according to the word of God; and let him beware of the snares of the evil Angel, lest he be involved in the ca∣lamities of Brute and Marcus Antonius. To this referr the book of Jovianus Pontanus of Fortune, and his Eutichus.

The third way is, diligent 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 faciesve Minerva.

Nothing canst thou do or say against Minerva's will.

We do detest all evil Magicians, who make themselves associates with the devils, with their unlawful superstitions, and do obtain and effect

some things which God permitteth to be done, instead of the punishments of the devils. So also they do other evil acts, the devil being the author, as the Scriptures testify of Judas. To these are referred all idolaters of old, and of our age, and abusers of fortune, such as the heathens are full of. And to these do appertain all Charontick evocation of Spirits, as the work of Saul with the woman, and Lucanus prophesy of the deceased Soldier, concerning the event of the Pharsalian war, and the like.

Aphor. 27.

Make a Circle with a center A, which is B. C. D. E. At the East let their be B. C. a square. At the North, C. D. At the West, D. E. And at the South, E. D. Divide the several qua∣drants into seven parts, that there may be in the whole 28 parts: and let them be again divided into four parts, that there may be 112 parts of the Circle: and so many are the true secrets to be revealed. And this Circle in this manner di∣vided, is the seal of the secrets of the world, which they draw from the only center A, that is, from the invisible God, unto the whole crea∣ture. The Prince of the Oriental secrets is resi∣dent in the middle, and hath three nobles on either side, every one whereof hath four under him, and the Prince himself hath four apper∣taining unto him. And in this manner the o∣ther Princes and Nobles have their quadrants

of secrets, with their four secrets. But the Ori∣ental secret is the study of all wisdom; the West, of strength; the South, of tillage; the North, of more rigid life. So that the Eastern secrets are commended to be the best; the Meridian to be mean; and the East and North to be lesser. The use of this seal of secrets is, that thereby thou mayest know whence the Spirits or Angels are produced, which may teach the secrets deli∣vered unto them from God. But they have names taken from their offices and powers, according to the gift which God hath severally distributed to every one of them. One hath the power of the sword; another, of the pestilence; and a∣nother, of inflicting famine upon the people, as it is ordained by God. Some are destroyers of Cities, as those two were, who were sent to over∣throw Sodom and Gomorrha, and the places ad∣jacent, examples whereof the holy Scripture witnesseth. Some are the watch-men over King∣doms; others, the keepers of private persons; and from thence, any one may easily form their names in his own language: so that he which will, may ask a physical Angel, mathematical, or philosophical, or an Angel of civil wisdom, or of supernatural or natural wisdom, or for any thing whatsoever; and let him ask seriously, with a great desire of his mind, and with faith and constancy; and without doubt, that which he asketh he shall receive from the Father and God

of all spirits. This faith surmounteth all seals, & bringeth them into subjection to the will of man. The Characteristical manner of calling Angles succeedeth this faith, which dependeth only on divine revelation; But without the said faith preceeding it, it lieth in obscurity. Neverthe∣less, if any one will use them for a memorial, & no otherwise, and as a thing simply created by God for this purpose, to which such a spiritual power or essence is bound; he may use them wi••hout any offence unto God. But let him be∣w••re, lest he fall into idolatry, and the snares of th•• devil, who with his cunning sorceries, easily deceiveth the unwary. And he is not taken but only by the finger of God, and is appointed to the service of man; so that they unwillingly s••rve the godly; but not without temptations & tribulations, because the commandment hath it, that he shall bruise the heel of Christ, the seed of the woman. We are therefore to exercise our selves about spiritual things, with fear and trem∣bling, and with great reverence towards God, and to be conversant in spiritual essences with gra∣vity and justice. And he which meddleth with such things, let him beware of all levity, pride, covetousness, vanity, envy and ungodliness, unless he will miserably perish.

Aphor. 28.

Because all good is from God, who is only good, those things which we would obtain of him, we

ought to seek them by prayer in spirit and truth, and a simple heart. The conclusion of the secret of secrets is, that every one exercise himself in prayer, for those things which he desires, and he shall not suffer a repulse. Let not any one de∣spise 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 of desires, as Daniel; and sooner heareth us, than we are able to over∣come the hardness of our hearts to pray. But he will not that we give holy things to dogs, nor despise and contemn the gifts of his treasury. Therefore diligently and often read over and over the first Septinary of secrets, and guide and direct thy life and all thy thoughts according to those precepts; and all things shall yield to the desires of thy mind in the Lord, to whom thou trustest.

The fifth Septenary.

Aphor. 29.

As our study of Magick proceedeth in order from general Rules premised, 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 else they are servient to the Creatures in corporal things, partly for the salvation of he soul and body, and partly for its destruction. 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 earnestly, from divine punishment, and turneth away from the divine will. There∣fore let every one compare his ends with the word of God, and as a touchstone that will judge between good and evil; and let him propose unto himself what is to be avoided, and what is to be sought after; and that which he constituteth and determineth unto himself, let him follow diligently, not procrastinaing or delaying, until he attain to his appointed bound.

Aphor. 30.

They which desire riches, glory of this world, Magistracy, honours, dignities, tyrannies, (and that magically) if they endeavour diligently after them, they shall obtain them, every one accord∣ing to his destiny, industry, & magical sciences, as the history of Melesina witnesseth, & the Magici∣ans thereof, who ordained, that none of the Italian nation should for ever obtain the rule or Kingdom of Naples; and brought it to pass, that he who reigned in his age, to be thrown down from his seat: so great is the power of the guardian or tu∣telar Angels of the Kingdoms of the world.

Aphor. 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 absolved from his obedience by a succeed∣ing Magician. Therefore the Kingdom of Naples may be again restored to the Italians, if any Ma∣gician shall call him who Instituted this order, and compel him to recall his deed; he may be compelled also to restore the secret powers taken from the treasury of Magick; a Book a Gem, a Magical Horn, which being had, any one may easily, if he will make himself the Mo∣narch of the world. But Judaeus chused rather to live among Gods until the judgment, before the transitory good of this world; and his heart is so blind, that he understandeth nothing of the God of heaven and earth, or thinketh more, but enjoyeth the delights of things immortal, to his own eternal destruction. And he may be easier called up, than the Angel of Plotinus in the Temple of Isis.

Aphor. 32.

In like manner also, the Romans were taught by the Sibyls books; and by that means made them∣selves the Lords of the world, as histories witness. But the Lords of the Prince of a Kingdom do be∣stow the lesser Magistracies. He therefore that desireth to have a lesser office, or dignity, let him magically call a noble of the Prince, and his de∣sires shall be ful••••lled.

Aphor. 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 de∣sire in that kind, whereby he would grow rich, either in earthly goods, or merchandize, or with the gifts of Princes, or by the study of Metals, or Chymistry: as he produceth any president of growing rich by these means, he shall obtain his desire therein.

Aphor. 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 lost; and that which remaineth, is depraved with in∣finite lies and superstitions.

Aphor. 35.

The human understanding is the only effecter of all wonderful works, so that it may be joined to any Spirit; and being joined, she produceth what ••he will. Therefore we are carefully to pro∣ceed in Magick, lest that Syrens and other ••on∣sters deceive us, which likewise do desire the society of the human soul. ••et the Magician carefully hide himself al••••ys under the wings of the most High, lest h•• off••r himself to be devoured of the roaring Lion; 〈◊〉〈◊〉 they who desire e••rthly things, do very hard••y escape ••he shares of the ••evil.

The sixth Septinary.

Aphor. 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 examples sake, they who perform cures with the most simple herbs and roots, do cure most happily of all. And in this manner, in Constellations, Words and Characters, Stones, and such like, do lie hid the greatest influences or virtues in deed, which are instead of a miracle.

So also are words, which being pronounced, do forthwith cause creatures both visible & invisible to yield obedience, as well creatures of this our world, as of the watery, airy, subterranean, and Olympick, supercelestial and infernal, and also the divine.

Therefore simplicity is chiefly to be studied, & the knowledge of such simples is to be sought for from God; otherwise by no other means or ex∣perience they can be found out.

Aphor. 37.

And let all lots have their place decently: Or∣der, Reason & Means, are the three things which do easily render all learning as well of the visible as invisible creatures. This is the course of Or∣der, that some creatures are creatures of the light; others, of darkness: these are subject to vanity,

because they run headlong into darkness, and in∣thral themselves in eternal punishments for their rebellion. Their Kingdom is partly very beau∣tiful in transitory and corruptable things on the one part, because it cannot consist without some virtue and great gifts of God; and partly most filthy and horrid to be spoken of, because it a∣boundeth with all wickedness and sin, idolatry, contempt of God, blasphemies against the true God and his works, worshiping of devils, diso∣bedience towards Magistrates, seditions, homi∣cides, robberies, tyranny, adulteries, wicked lusts, rapes, thefts, lies, perjuries, pride, and a covetous desire of rule; in this mixture consisteth the King∣dom 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 mem∣bers of Christ. Between these and the other, there is a continual war, until God shall put an end to their strife, by his last judgment.

Aphor. 38.

Therefore Magick is twofold in its first divisi∣on; 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 crea∣tures 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 crea∣tures, God enforcing them; the other is for an

evil end, when God permitteth such to punish evil persons, that magically they are deceived to destruction; or, also he commandeth such to be cast out into destruction.

The second division of Magick is, that it bring∣eth to pass some works with visible instruments, through visible things; and it effecteth other works with invisible instruments by invisible things; and it acteth other things, as well with mixed means, as instruments and effects.

The third division is, There are some things which are brought to pass by invocation of God alone: this is partly Prophetical, and Philoso∣phical; and partly, as it were Theophrastical.

Other things there are, which by reason of the ignorance of the the true God, are done with the Princes of Spirits, that his desires may be fulfil∣led; such is the work of the Mercurialists.

The fourth division is, that some exercise their Magick with the good Angels instead of God, as it were descended down from the most high God: such was the Magick of Baalim.

Another Magick is, that which exerciseth their actions with the chief of the evil Spirits; such were they who wrought by the the minor Gods of the heathens.

The fifth division is, that some do act with spirits openly, and face to face; which is given to few: others do work by dreams and other signs; which the ancients took from their auguries & sacrifices.

The sixth division is, that some work by im∣mortal creatures, others by mortal creatures, as Nymphs, Satyrs, and such-like inhabitants of other elements, Pigmies, &c.

The seventh division is, that the Spirits do serve some of their own accord, without art; others they will scarce attend being called by art.

Among these species of Magick, that is the most excellent of all, which dependeth upon God alone. The second, them whom the Spirits do serve faithfully of their own accord. The third is, that which is the property of Christians, which dependeth on the power of Christ which he hath in heaven and earth.

Aphor. 39. There is a seven-fold preparation to learn the Magick Art.

The first is, to meditate day and night how to attain to the true knowledge of God, both by his word revealed from the foundation of the world; as also by the seal of the creation, and of the crea∣tures; and by the wonderful effects which the visible and invisible creatures of God do shew forth.

Secondly, it is requisite, that a man descend down into himself, and chiefly study to know himself; what mortal part he hath in him, and what immortal; and what part is proper to him∣self, and what diverse.

Thirdly, that he learn by immortal part of

himself, to worship, love and fear the eternal God, and to adore him in spirit and truth; and with his mortal part, to do those things which he knoweth to be axceptable to God, and profitable to his neighbours.

These are the three first and chiefest precepts of Magick, wherein let every one prepare himself that covets to obtain true Magick or divine wis∣dom, that he may be accounted worthy thereof, & 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 shall be called from his mothers womb, that every one may know whether he be born to Magick, and to what spe∣cies thereof, which every one may perceive easily that readeth these things, and by experience may have success therein; for such things and such gifts are not given but only to the low and humble.

In the fifth place we are to take care, that we understand when the Spirits are assisting us, in undertaking the greatest business; and he that understands this, it is manifest, that he shall be made a Magician of the ordination of God; that is, such a person who useth the ministry of the Spirits to bring excellent things to pass. Here, as for the most part, they sin, either through negligence, ignorance, or contempt, or by too

much superstition; they offend also by ingrati∣tude towards God, whereby many famous men have afterwards drawn upon themselves destruc∣tion: they sin also by rashness and obstinacy; and also when they do not use their gifts for that ho∣nour 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 command∣ed Daniel to seal some 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 saw in a vision. No man will believe how much is contained in this one precept.

Seventhly, In him that would be a Magician, there is required the greatest justice, that he undertake nothing that is ungodly, wicked or unjust, nor to let it once come into his mind; and so he shall be divinely defended from all evil.

Aphor. 40.

When the Magician determineth with himself to do any incorporal thing, either with any ex∣terior or interior sense, then let him govern him∣self according to these seven subsequent laws, to accomplish his Magical end.

The first Law is this, That he know that such a Spirit is ordained unto him from God; and let him meditate that God is the beholder of all his thoughts and actions; therefore let him direct all the course of his life according to the rule pre∣scribed in the word of God.

Secondly, Always pray with David, Take not thy holy Spirit from me; and strengthen me with thy free Spirit; and lead us not into temptation, but deliver us from evil: I beseech thee, O heaven∣ly Father, do not give power unto any lying Spirit, as thou didst over Ahab that he perished; but keep me in thy truth. Amen.

Thirdly, Let him accustom himself to try the Spirits, as the Scripture admonisheth; for grapes cannot be gathered of thorns: let us try all things, and hold fast that which is good and laudable, that we may avoid every thing that is repugnant to the divine power.

The fourth is, To be remote and clear from all manner of superstition; for this is superstition, to attribute divinity in this place to things, where∣in there is nothing at all divine; or to chuse or frame to ourselves, to worship God with some kind of worship which he hath not commanded: such are the Magical ceremonies of Satan, where∣by he impudently offereth himself to be worshiped as God.

The fifth thing to be eschewed, is all worship of Idols, which bindeth any divine power to idols or other things of their own proper motion, where they are not placed by the Creator, or by the order of nature: which things many false & wicked Magicians fe••gn.

Sixthly, All the deceitful imitations and affec∣tions of the devil are also to be avoided, whereby

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 be∣longeth only to the Omnipotency of God, and is not communicable to the creature.

Seventhly, Let us cleave fast to the gifts of God, & of his holy spirit, that we may know them, and diligently embrace them with our whole heart, and all our strength.

Aphor. 41.

We come now to the nine last Aphorisms of this whole Tome; wherein we will, the divine mercy assisting us, conclude this Magical Isagoge.

Therefore in the first place it is to be observed, what we understand by Magician in this work.

Him then we count to be a Magician to whom by the grace of God the spiritual essences do serve to manifest the knowledge of the whole universe, and of the secrets of nature contained therein whe∣ther they are visible or invisible. This description of a Magician plainly appeareth, and is universal.

An evil Magician is he, whom by the divine per∣mission the evil spirits do serve, to his temporal & eternal destruction and perdition, to deceive men, and draw them away from God; such was Simon Magus, of whom mention is made in the Acts of the Apostles, and in Clemens; whom St. Peter commanded to be thrown down upon the earth, whereas he had commanded himself, as it were a God, to be raised up in the air by the unclean Spirits.

Unto this order are also to be referred all those who are noted in two Tables of the Law; and are set forth with their evil deeds.

The subdivisions and species of both kinds of Magick, we will note in the Tomes following. In this place it shall suffice, that we distinguish the Sciences, which is good, & which is evil: whereas man sought to obtain them both at first, to his own ruin and destruction, as Moses and Hermes do demonstrate.

Aphor. 42.

Secondly, we are to know, That a Magician is a person predestinated to this work from his mo∣thers womb; neither let him assume any such great things to himself, unless he be called di∣vinely by grace hereunto, for some good end; to a bad end is, that the Scriptures might be fulfilled, It must be that offences will come; but woe be to that man through whom they come. Therefore as we have before oftentimes admonished, With fear and trembling we must live in this world.

Notwithstanding I will not deny, but that some men may with study and diligence obtain some species of both kinds of Magick, if it may be admitted. But he shall never aspire to the high∣est kinds thereof; yet if he covet to assail them, he shall doubtless offend both in soul & body. Such are they, who by the operations of false Magicians, are sometimes carried to Mount Horeb, or in some wilderness or defarts; or they are maimed in some

member, or are simply torn in pieces, or are de∣prived of their understanding; even as many such things happen by the use thereof, where men are forsaken by God & delivered to the power of Satan.

The seventh Septinary.

Aphor. 43.

The Lord liveth, and the works of God do live in him by his appointment, whereby he willeth them to be; for he will have them to use their li∣berty in obedience to his commands, or disobedi∣ence thereof. To the obedient, he hath proposed their rewards; to the disobedient he hath propound∣ed their deserved punishment. Therefore these spirits of their free will, through their pride and contempt of the Son of God, have revolted from God their Creator, and are reserved unto the day of wrath; and there is left in them a very great power in the creation; but notwithstanding it is limited, & they are confined to their bounds with the bridle of God. Therefore the Magician of God, which signifies a wise man of God, or one informed of God, is led forth by the hand of God unto all everlasting good, both mean things, and also the chiefest corporal things.

Great is the power of Satan, by reason of the great sins of men. Therefore also the Magicians of Satan do perform great things, and greater than any man would believe: although they do subsist in their own limits, nevertheless they are above

all human apprehension, as to the corporal and transitory things of this life; which many ancient histories, and daily examples do testify. Both kinds of Magick are different one from the other in their ends: the one leadeth to eternal good, and useth temporal things with thanksgivings; the other is a little sollicitous about eternal things; but wholly exerciseth himself about corporal things, that he may freely enjoy all his lusts and delights in contempt of God and his anger.

Aphor. 44.

The passage from the common life of man unto a Magical life, is no other but a sleep, from that l••fe; and an awaking to this life; for those things which happen to ignorant and unwise men in the••r ••••mmon life, the same things happen to the willing and knowing Magician.

The Magician understandeth when the mind doth meditate of himself; he deliberateth, reason∣eth, constituteth and determineth what is to be done; he observeth when his cogitations to pro∣ceed from a divine seperate essence, and he prov∣eth of what order that divine seperate essence is.

But the man that is ignorant of Magick, is car∣ried to and fro, as it were in war with his affec∣tions; he knoweth not when they issue out of his own mind, or are impressed by the assisting es∣sence and he knoweth not how to overthrow the counsels of his enemies by the word of God, or to keep himself from the snares and deceits of the tempter.

Aphor. 45.

The greatest precept of Magick is, to know what every man ought to receive for his use from the assisting Spirit, and what to refuse: which he may learn of the Psalmist, saying, Wherewith shall a young man cleanse his way? in keeping thy word, O Lord. To keep the word of God, so that the evil one snatch it not out of the heart▪ is the chiefest precept of wisdom. It is lawful to admit of, and exercise other suggestions which are not contrary to the glory of God, and cha∣rity towards our neighbours. not inquiring from what Spirit such suggestions proceed; but we ought to take heed, that we are not too much busied about unnecessary things, according to the admonition of Christ; Martha, Martha, thou art troubled about many things; but Mary hath chosen the better part, which shall not be taken from her. Therefore let us always have regard unto the say∣ing of Christ, Seek ye first the Kingdom of God and his righteousness, and all these things shall be added unto you. All other things, that is, all things which are due to the mortal Microcosme, as food, raiment, and the necessary arts of this life.

Aphor. 46.

There is nothing so much becommeth a man as constancy 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 conversant about such, and possess the custody of

them: on the contrary, men that are unconstant are lighter than nothing, and rotten leaves. We chuse the 46 Aphorism from these. Even as eve∣ry one governeth himself, so he allureth unto him∣self spirits of his nature and condition: but one very truly adviseth, that no man should carry himself beyond his own calling, lest that he draw unto himself some malignant Spirit from the ut∣termost parts of the earth, by whom either he shall be infatuated and deceived, or brought to fi∣nal destruction. This precept appeareth most plainly: for Midas, when he would convert all things into gold, drew up such a Spirit unto him∣self, which was able to perform this; and being deceived by him, he had been brought to death by famine, if his foolishness had not been cor∣rected by the mercy of God. The same thing happened to a certain woman about Franckford at Odera, in our times, who would scrape together and devour money of any thing. Would that men would diligently weigh this precept, and not ac∣count the histories of Midas, and the like for fa∣bles; they would be much more diligent in mode∣rating their thoughts and affections, neither would they be so perpetually vexed with the spirits of the golden mountains of Utopia. Therefore we ought most diligently to observe, that such pre∣sumption should be cast 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 word.

Aphor. 47.

He that is faithfully conversant in his vocation, shall have also the spirits constant companions of his desires, who will successively supply him in all things. But if he have any knowledge in Ma∣gick, they will not be unwilling to shew him, & familiarly to converse with him, and to serve him in those several ministeries, unto which they are addicted; the good Spirits in good things, unto salvation; the evil Spirits in every evil thing, to destruction. Examples are not wanting in the histories of the whole world; and do daily hap∣pen in the world. Theodosius before the victory of Arbogastus, is an example of the good; Brute before he was slain, was an example of the evil Spirits, when he was persecuted of the Spirit of Caesar, and exposed to punishment, that he slew himself, who had slain his own Father and the Father of his country.

Aphor. 48.

All Magick is a revelation of Spirits of that kind, of which sort the Magick is; so that the nine Muses are called in Hesiod, the ninth Ma∣gick, as he manifestly testifies of himself in The∣ogony. In Homer, the genius of Ulysses in Psigi∣ogagia. Hermes, the Spirits of the more sublime parts of the mind. God revealed himself to Mo∣ses in the bush. The three wise men who came to seek Christ at Jerusalem, the Angel of the Lord was their leader. The Angels of the

Lord directed Daniel. Therefore there is no∣thing whereof any one may glory; For it is not unto him that willeth nor unto him that runneth; but to whom God will have mercy, or of some other spiritual fate. From hence springeth all Magick, and thither again it will revolve, whe∣ther it be good or evil. In this manner Tages the first teacher of the Magick of the Romans, gushed out of the earth. Diana of the Ephesi∣ans shewed her worship, as if it had been sent from heaven. So also Apollo. and all the Re∣ligon of the Heathens is taken from the same Spirits; neither are the opinions of the Sadduces, human inventions.

Aphor. 49.

The conclusion therefore of this Isagoge is the same which we have already spoken of, That even sa their is one God, from whence is all good; and one sin, to wit, disobedience, against the will of the commanding God, from whence comes all evil; so that the fear of God is the begining of all wisdom, and the profit of all Magick; for obedience to the wi••l of God, followeth the fear of God; and after this, do follow the pre∣sence of God and of the holy Spirit, and the ministery of the holy Angels, and all good things out of the inexhaustable treasures of God.

But unprofitable and damnable Magick aris∣eth from this; where we lose the fear of God

out of our hearts, and suffer sin to reign in us, there the Prince of this world, the God of this world begineth, and setteth up his kingdom in∣stead of holy things, in such as he findeth profitable for his kingdom; there even as the spider taketh the fly which falleth into his web, so Satan spreadeth abroad his nets, & taketh men with the snares of covetousness, until he suck∣eth him, and draweth him to eternal fire, these he cherisheth and advanceth on high, that their fall may be the greater.

Courteous Reader apply thy eyes and mind to the sacred and profane Histories, and to those things which thou seest daily to be done in the world, and thou shalt find all things full of Ma∣gick, according to a two-fold Science, good and evil; which, that they may be the better dis∣cerned, we will put here their division and sub∣division, for the conclusion of these Isagoges; 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 competent end of life and living.

Sciences

• Good
  • Theoso∣phy
    • Knowledge of the Word of God, and ruling ones life ac∣cording 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.
  • Anthro∣sophy given to man
    • Knowledge of natural things.
    • Wisdom in human Things.
• Evil
  • Cacoso∣phy
    • Contempt of word of God, and to live after the will of the devil.
    • Ignorance of the government of God by Angels.
    • To contemn the custody of the Angels, and that their companions are of the devil.
    • Idolatry.
    • Atheism.
  • Cacodae¦mony
    • The knowledge of poisons in nature, and to use them.
    • Wisdom in all evil arts, to the destruction of mankind, and to use them in contempt of God, and for the loss and de∣struction of men.

FINIS.

An INDEX, of all the principal Matters con∣tained in this BOOK.

• OF Geomancy. Page. 5
• Figures of greater and l••sser Fortune. Page. 7
• The four Matres. Page. 11
• The Secondary Matres. Page. 12
• Theme of Geomancy. Page. 13
• The Twelve Houses. Page. 16
• The first House, Page. ibid.
• Fortuna Major. Page. 18
• — Minor. Page. 20
• Via, in the third Asterism after. Page. ibid.
• Populus, in the next Asterism before Page. 21
• Acquisitio. Page. 23
• Letitia. Page. 25
• Puella. Page. 27
• Amissio. Page. 29
• Conjunctio. Page. 30
• Albus. Page. 32
• Puer. Page. 34
• Rubeus. Page. 36
• Carcer. Page. 38
• Tristitia. Page. 40
• ...

• Magical Ceremonies, the 4th. Asterism after. Page. 40
• Celestial Characters. Page. 46
• Characters of good Spirits. Page. 48
• Characters of evil Spirits. Page. 49
• Shapes familiar to the Spirits of Saturn, Jupiter, and Mars. Page. 52
• Shapes familiar to the Spirits of the Sun, and V••nus. Page. 53
• Th•• f••miliar forms of the Spirits of Mer∣cury and the Moon. Page. 54
• Observations for the Operator before he begins to work. from Page 55 to 92
• Heptameron or Magical Elements. Page. 93
• De••cription of the Circle. Page. 94
• Names o•• the hours and the Angels ruling them. Page. 96
• Names of the Times. Page. 97
• Benediction of the Circle. Page. 98
• Garment and Pentacle. Page. 99
• Manner of Working. Page. 100
• Exorcism of the Spirits of the Air. Page. 105
• A Prayer to be said in the Circle. Page. 108
• Visions and Apparitions. Page. 112
• Figure of the Circle. Page. 115
• Consideration of the Lords day. Page. 116
• Conjuration of the Lord's day. Page. 117
• Consideration of Monday. Page. 119
• Conjuration of Monday. Page. 120
• Consideration of Tuesday. Page. 121
• Conjuration of Tuesday. Page. 122
• ...

• Consideration of Wednesday, 1st. Ast. after Page. 122
• Conjuration of Wednesday, 2d. Aster. after Page. ibid.
• Consideration of Thursday. Page. 123
• Conjuration of Thu••sday. Page. 125
• Consideration of Friday. Page. 126
• Conjuration of Friday. Page. 127
• Consideration of Saturday. Page. 128
• Conjuration of Saturday. Page. 130

Tables of the Angels of the Hours, according to the Course of the Days.

• Sunday and Monday, the 1st. Asterism after Page. 130
• Tuesday and Wedn••sday, the 2d. after Page. ibid.
• Thursday and Friday, the 3d. after Page. ibid.
• Saturday, the 4th. Asterism after Page. ibid.
• Discourse between Castor and Pollux. Page. 131
• Astronomical Geomancy. Page. 185
• The Position of the Twelve Signs. Page. 187
• Questions of the First House. Page. 188
• — of the Second House. Page. 192
• — of the Third House. Page. 193
• — of the Fourth House. Page. 194
• — of the Fifth House. Page. 195
• — of the Sixth House. Page. 199
• — of the Seventh House. Page. 201
• ...

• Questions of the Eighth House. Page. 210
• — of the Ninth House. Page. 211
• — of the Tenth & Eleventh House. Page. 213
• — of the Twelfth House. Page. 214
• Arbatel of Magick, containing 7 Septinaries. Page. 215
• The First Septinary. Page. 217
• The Second Septin••ry. Page. 220
• The Third Septina••y. Page. 226
• The Fourth Septin••••y. Page. 241
• The Fifth S••••tin••r••, Page. 246
• The Sixth S••pt••n••••••. Page. 250
• The Seventh Septinary. Page. 259

FINIS.

Notes

• * 2.1

  Pliny lib. 30 Nat. Hist.
• * 12.1

  Ac••ipe gl••dium san••tum, 〈◊〉〈◊〉 a Deo, in quo 〈◊〉〈◊〉 adv••r••••r•••••• ••opuli m•••• I••rael.
• § 12.2

  Ego primu•• & 〈◊〉〈◊〉. v••vus & su•• mortuus & ••••c s••o, v••v••n•• in s••••ula se••ulorum▪ & habe•• 〈◊〉〈◊〉 mortis & inferni,
• * 12.3

  〈…〉〈…〉.
• | 12.4

  Super aspidem & basiliscum ambulabis, &c.
• * 12.5

  Sanctum sanctorum.
• † 12.6

  Qui habet duas tunicas, &c.
• ‡ 12.7

  Accippe v••bus gladios bis ac••u••os
• § 12.8

  Liber S••iritum:
• * 12.9

  Hexagonus.
• | 12.10

  Pentagonus.
• * 12.11

  Psalm 119.
• * 12.12

  A Character with five Corners.