Pus-mantia the mag-astro-mancer, or, The magicall-astrologicall-diviner posed, and puzzled by John Gaule ...

CHAP. XXIV.

From the Ceremonies of preparation.

WHether these (and the like) rites, and ceremonies (taught, and practised by themselves) as prepa∣ring, and conducing to magicall, and astrologi∣call constellation, configuration, fabrication, operation, di∣vination, prediction, omination, presagition, conjectation, prognostication, &c. bee not the most blasphemous, idola∣trous, superstitious, heathenish, hereticall, hypocriticall, a∣theisticall, forcerous, prestigious, impostorous, prophane and impious; not onely to pure minds, and consciences; but even to common reason, and sense? viz.

1. He which knowes how to compare the divisions of Provinces, according to the divisions of the stars; with the ministry of the ruling Intelligences, and blessings of the Tribes of Israel, the lots of the Apostles, and typicall seales of the sa∣cred Scripture; shall be able to obtaine great propheticall ora∣cles, concerning every Region, of things to come.

2. If thou desirest to receive vertue from any part of the world, or from any star, thou ••halt (those things being used which belong to this star) come under its peculiar influence, &c.—When thou dost to any one species of things, or individuall, rightly apply many things, which are things of the same subject scattered among themselves, conformable to the same Idea, and star; presently by this matter so oppor∣tunely fitted, a singular gift is infused by the Idea, by meanes of the soul of the World. I say opportunely fitted, viz. under a harmony, like to the harmony which did infuse a certaine ver∣tue into the matter—The celestiall harmony produceth that into act, which before was onely in power, when things are rightly exposed to it in a celestiall season. As for exam∣ple, if thou dost desire to attract vertue from the Sun, and to

seeke those things that are solary amongst vegetables, plants, metals, stones, and animals; these things are to be used, and taken chiefely, which in a solary order are higher. For these are more availeable; so shalt thou draw a singular gift from the Sun through the beames thereof, being seasonably received together, and through the spirit of the world.

3. By artificiall mixtions of things, such as agree with the heavens under a certaine constellation, descends a vertue, by a certaine likenesse and aptnesse that is in things amongst themselves towards their superiours.—So from a certaine composition of herbes, vapours, and such like, made according to naturall Philosophy, and Astronomy, there re∣sults a certaine common forme, endowed with many gifts of the stars.—When therefore any one makes a mixture of many matters, under the coelestiall influences; then the va∣riety of coelestiall actions on one hand, and of naturall pow∣ers on the other hand, being joyned together, doth indeed cause wonderfull things, by oyntments, by collyries, by fumes, and such like.

4. Then the vertues of things do then become wonderfull, viz. when they are put to matters that are mixed, and prepa∣red in fit seasons, to make them alive, by procuring life for them from the stars, as also a sensible soule, as a more noble forme.

5. Magicians teach that coelestiall gifts may through infe∣riours, being conformable to superiours, be drawne down by opportune influences of the heaven: and so also by these coe∣lestiall, the coelestiall Angels, as they are servants of the stars, may be procured and conveyed to us.—That not onely coelestiall, and vital; but also certaine intellectuall, angelicall, and divine gifts, may be received from above, by some certain matters, having a naturall power of divinity (idest) which have a naturall correspondency with the superiours, being rightly received and opportunely gathered together, accor∣ding to the rules of naturall Philosophy, and Astronomy.—That an Image rightly made of certain proper things, appropriated to any one certain Angell, will presently be ani∣mated by that Angel.

6. A Magician doth make use of things manifest, to draw

forth things that are occult, viz. through the voyce of the stars, through fumes, lights, sounds, and naturall things, which are agreeable to coelestiall: in which, besides corporall qualities, there is a kinde of reason, sense, and harmony, and incorpo∣reall and divine measures, and orders.

7. No man is ignorant, that supercelestiall Angels, or Spi∣rits may be gained by us through good workes, a pure minde, purest prayer, devout humiliation, and the like. Let no man therefore doubt, that in like manner, by some certaine mat∣ters of the world, the Gods of the world may be raised by us; or at least the ministring spirits, or servants of these Gods.—So we read that the ancient Priests made Statues and Images, fore∣telling things to come, and infused into them the spirits of the stars, &c.

8. Some suffumigations, or perfumings that are proper to the stars, are of great force for the opportune receiving of coe∣lestiall gifts, under the rayes of the stars; in as much as they do strongly worke upon the aire, and breath.—Where∣fore suffumigations are wont to be used to them, that are about to southsay, for to affect their fancy; which indeed being ap∣propriated to any certain Deities, do fit us to receive divine in∣spiration.—The most powerfull fume is that which is compounded of the seven Aromaticks, according to the pow∣ers of the seven Planets.—Know also, that according to the opinion of the Magicians, in every good matter, as love, good will, and the like, there must be a good fume, odorife∣rous, and pretious: and in every evill matter, as hatred, anger, misery, and the like, there must be a stinking fume, that is of no worth.

9. By certain Alligations of certain things, as also, suspen∣sions, or by simple contract, or the continuation of any thread, we may be able to receive some vertues thereby. It is necessary that we know the certain rule of Alligation and sus∣pension, and the manner which the A•••• requires, viz. that they be done under a certain and sutable Constellation, and that they be done with wyer, or silken threads, hair, or sinewes of certain animals, or fine cloaths, and the like, according to the sutableness of things.

10. Rings also, which were alwaies much esteemed of by

the Antients, when they were opportunely made, do in like manner impresse their vertue upon us, &c.—Now the manner of making these kind of Rings, is this; viz. When any star ascends fortunately, with the fortunate aspect or conjuncti∣on of the Moon, we must take a stone, and herb that is under that star, and make a Ring of the mettal that is sutable to this star, and in it fasten the stone, putting the herb or root under it: not omitting the inscriptions of Images, Names, and Cha∣racters, as also the proper Suffumigations, &c.

11. The countenance, gesture, the motion, setting, and fi∣gure of the body, being accidental to us, conduce to the re∣ceiving of the coelestial gifts; and expose us to the superior bodies, and produce certain effects in us.—Whosoever therefore doth the more exactly imitate the coelestial bodies, either in nature, study, actions, motion, gesture, countenance, passions of the minde, and opportunity of the season; is so much the more like to the heavenly bodies, and can receive larger gifts from them.

12. It conduceth very much for the receiving the benefit of the heavens, in any work; if we shall by the Heaven make our selves sutable to it, in our thoughts, affections, imaginations, elections, deliberations, contemplations, and the like. For such like passions do vehemently stir up our spirit to their likenesse, and suddainly expose us, and ours, to the superiour significators of such like passions; and also by reason of their dignity, and neernesse to the superiours, do much more par∣take of the coelestials, then any material things. For our minde can through imaginations, or reason by a kinde of imi∣tation, be so conformed to any star, as suddainly to be filled with the vertues of that star; as if it were a proper recep∣tacle of the influence thereof.—We must therefore in e∣very work, and application of things, affect vehemently, ima∣gine, hope, and believe strongly; for that will be a great help—Therefore he that works in Magick, must be of a constant belief, be credulous, and not doubt at all of the ob∣taining the effect.

13. The Arabians say, that mans minde, when it is most in∣tent upon any work, through its passion, and effects, is joyned with the mind of the stars, and intelligences: and being so

joyned, is the cause that some wonderful vertue be infused into our works, and things.—And according to this is ve∣rifyed the Art of Characters, Images, Inchantments, and some speeches, and many other wonderful experiments to every thing which the minde affects.—For all those things which the minde acts and dictates by characters, figures, words, spee∣ches, gestures, and the like, help the appetite of the soul, and acquire certain wonderful vertues, as from the soul of the O∣perator, in that hour when such a like appetite doth invade it: so from the opportunity, and coelestial influence, moving the mind in that manner.—And it is a general rule in them, that every minde that is more excellent in its desire, and affections, makes such like things more fit for it self; as also more effica∣cious to that which it desires. Every one therefore that i•• willing to work in Magick, must know the vertue, measure, order, and degree of his own soul, in the power of the universe

14. Those words are of greater efficacy then others, which represent greater things, as intellectual, coelestial, supernatural; as more expresly, so more mysteriously. Also those that come from a more worthy tongue, or from any of a more holy or∣der: for these, as it were, certain signes, and representations, receive a power of coelestial, and supercoelestial things, as from the vertue of things explained, of which they are the v••hicula: so from a power put into them by the vertue of the speaker.

15. Proper Names of things are very necessary in magical o∣perations.—Hence Magicians say, that proper Names of things are certain rayes of things, every where present at all times, keeping the power of things, as the essence of the thing signified rules, and is discerned in them, and know the things by them, as by proper, and living images.—According to the properties of the influences, proper Names, result to things.—Every voyce therefore that is significative, first of all signifies by the influence of the coelestial harmony: Se∣condly, by the imposition of man; although oftentimes o∣therwise by this, then by that. But when both significations meet in any voice or name, which are put upon them by the said harmony, or men; then that name is with a double vertue viz. Natural, and arbitrary, made most efficacious to act; as oft as it shall be uttered in due place, and time, and seriously,

with an intention exercised upon the matter rightly dispofed, and that can naturally be acted upon by it.

16. In compo••ing of verses, and orations, for the attracting the vertue of any star or Deity; you must diligently consider what vertues any star containes; as also what effects and o∣perations; and to infer them in verses, by praysing, extol∣ling amplifying, and setting forth those things, which such a kind of star is wont to cause by way of its influence: and by vilifying, and dispraising those things which it is wont to destroy, and hinder. And by supplicating and begging for that, which we desire to get: and by condemning, and detesting that, which we would have destroyed and hindred. And after the same manner, he make an elegant oration, and duely distinct by Articles, with competent numbers, and pro∣portions.

17. Moreover Magicians command that we call upon, and pray by the names of the same star, or name to them to whom such a verse belongs; by their wonderfull things, or miracles, by their courses, and waies in their sphere; by their light, by the dignity of their kingdome; by the beauty and brightness that is in it; by their strong, and powerfull vertues; and by such like as these.—Besides, with the divers sorts of the names of the stars, they command us to call upon them, by the names of the Intelligences, ruling over the starres them∣selves.

18. Magicians command, that in every worke, there be imprecations, and inscriptions made, by which the Operator may expresse his affection: That if hee gather an herbe, or a stone, he declare for what use he doth it; if he make a picture, he say, and write to what end he maketh it.

19. When thou art working any thing which belongs to any planet, thou must place it in its Dignities, fortunate, and powerfull, and ruling in the day, houre, and in the figure of the Heaven. Neither shalt thou expect the signification of the worke to be powerfull; but also thou must observe the Moon opoortunely directed to this; for thou sh••lt doe nothing without the assistance of the Moon. And if thou hast more patternes of thy work, observe them all, &c.

20. Thou shalt observe that the Angles of the Ascendant

and a tenth and Seventh be fortunate; as also the Lord of the Ascendent, and place of the Sunne and Moon; and the place of part of the Fortune, and the Lord thereof; and the Lord of the foregoing conjunction, and prevention, &c.

21. Magicians advise us, that in casting, or in graving I∣mages, we would write upon it the name of the effect; and this upon the back, when evill, as destruction; on the belly, when good, as love. Moreover in the forehead of the Image let be written the name of the species, or individuum, which the I∣mage represents; or for whom, or against whom it is made. Also on the breast let the name of the signe, or face ascending, and the Lord thereof be written; also the names and charact∣ers of its Angles. Moreover in making the Image, they advise that prayer, for the effect for which it is made, bee used.—Now they use the Images being made diversly, according to the vertues thereof. Sometimes they hang them, or bind them to the body; sometimes they bury them under the earth, or a River; sometimes they hang them in a chimney over the smoak; or upon a tree, that they may be moved by the wind; sometimes with the head upward, and sometimes downward; sometimes they put them into hot water, or into the fire. For they say, as the workers of the Images do affect the Image it selfe; so doth it bring the like passions upon those to whom it was ascribed, as the mind of the Operator hath dictated it.

22. To make one fortunate, we make an image, in which these are fortunate; viz. the significator of the life thereof, the givers of the life, the signes and planets. Moreover to the Ascendant, the middle of the heaven, and the Lords thereof, be fortunate: also the place of the Sunne, and place of the Moon, part of Fortune, and Lord of conjunction, or preven∣tion made before their nativity, by depressing the malignant planets. But if we will make an Image to procure misery we must doe contrarywise; and those which wee place here fortunate, must there be infortunate, by raising malignant stars.—Also for the destroying or prejudicing any, let there be made an Image under the ascension of that man, whom thou wouldst destroy, and prejudice; and thou shalt make unfortunate the Lord of the House of his life, the Lord

of the ascending, and the Moon, and the Lord of the house of the Moon, and the Lord of the house of the Lord ascending, and the tenth house, and the Lord thereof &c.

23 The youth to be initiated to Diaination by magick spells, ought to be chosen, sound, without sicknesse, ingenious comely, perfect in his members, of a quick spirit, eloquent in speech; that in him the divine power might be conversant, as in the good houses: that the minde of the youth having quickly attained ex∣perience, may be restored to its divinity.—If therefore thou shalt be a man perfect in the sound understanding of Religion and piously, and most constantly meditatest on it, and with∣out doubting believest; and art such an one on whom the au∣thority of holy Rites, and Nature hath conferred dignity a∣bove others, and one whom the divine powers contemn not; thou shalt be able by praying, consecrating, sacrificing, invoca∣ting, to attract spiritual, and coelestial Poems; and to imprint them on those things thou pleasest; and by it to vivifie every magical work.

24. Sacred words have not their power in Magical operati∣ons, from themselves, as they are words; but from the occult divine powers, working by them in the mindes of those who by faith adhere to them: by which words the secret power of God, as it were through Conduit pipes, is transmitted into them; who have eares purged by Faith, and by most pure con∣versation, and invocation of the divine Names, are made the habitation of God, and capable of these divine influences, whosoever therefore useth rightly these words, or Names of God with that purity of minde, in that manner, and order, as they were delivered; shall both obtain, and do many wonderful things.

25. To work Miracles by divine names, words, seales, cha∣racters; all must be done in most pure gold, or virgin parch∣ment, pure, clean, and unspotted; also with Inke made for this purpose of the smoak of consecrated waxe lights, or incense, and holy water. The actor also must be purifyed and cleansed by sacrifice, and have an infallible hope, a constant Faith, and his minde lifted up to the most high God, if he would surely obtain this divine power.

26. There are four kinds of divine phrenzy proceeding from

several Deities; viz. from the Muses, from Dyonisius, from Apollo, and from Venus. The first phrenzy therefore proceed∣ing from the Muses, stirs up, and tempers the minde, and makes it divine, by drawing superiour things to inferiour things, by things natural. Of which there are nine degrees, &c.—The second phrenzie proceeds from Dionysius; this doth by expiations exteriour, and interiour, and by conju∣rations, by mysteries, by solemnities, rites, temples, and observa∣tions divert the soul into the minde, the supreme part of it self, and makes it a fit and pure temple of the Gods, in which the divine spirits may dwell, which the soul then possessing as the associate of life, is filled by them with felicity, wisdome and oracles; not in signes, and marks, and in conjectures; but in a certain concitation of the minde, and free motion, &c.—The third kinde of phrenzy proceeds from Apollo, viz. From the minde of the world: this doth by certain sacred mysteries, vowes, sacrifices, adorations, invocations, and certain sacred Arts, or certain secret confections; by which the spirit of their God did infuse vertue, make the soul rise above the minde, by joyning it with Deities, and Daemons, &c.—The fourth kind of phrenzie proceeds from Venus; and it doth by a fervent love, convert and trans-unite the minde to God, and makes it altogether like to God, as it were the proper image of God.—The soul therefore being converted and made like to God, is so formed of God, that it doth above all intellect, know all things by a certain essential contract of divinity.—Doth, besides that it hath by its integrity obtained the spirit of prophecy, sometimes work wonderful things, and greater then the nature of the world can do, which works are called Miracles.

27. It was a custome amongst the Ancients, that they who should receive Answers, certain expiations and sacrifices being first celebrated, and divine worship ended, did religiously lye down, even in a consecrated chamber, or at least on the shrines of sacrifices, &c.

28. Whosoever would receive divine Dreams; let him be well disposed in body, his brain free from vapours, and his mind from perturbations; and let him that day abstain from supper, neither let him drink that which will in••bria••••; let him have

a clean and neat ehamber, also ex••rcized, or consecrated; in the which a perfume being made, his temples annointed, things causing dreams being put on his fingers, and the representation of the heavens being put under his head; and paper being con∣secrated, his Prayers being said; let him go to bed, earnestly meditating on that thing which he desireth to know: so shall he see most true and certain dreams, with the true illumination of his intellect, &c.

29. Every one that works by Lots, must go about it with a minde well disposed, not troubled, not distracted, and with a strong desire, firm deliberation, and constant intention of knowing that which shall be desired. Moreover he must, being qualified with purity, chastity, and holinesse towards God, and the coelestials, with an undoubted hope, firm faith, and sa∣cred Orations, invocate them; that he may be made worthy of receiving the divine spirits, and knowing the divine pleasre. For if thou shalt be qualified, they will discover to thee most great secrets by vertue of Lots: and thou shalt become a true Prophet, and able to speak truth concerning things past, pre∣sent, and to come, of which thou shalt be demanded.

30. Whosoever being desirous to come to the supreme state of the soul, goeth to receive Oracles; must go to them being chastely and devoutly disposed, being pure and clean to go to them; so that his soul be polluted with no filthinesse, and free from all guilt. He must also so purifie his Minde, and Body, as much as he may, from all diseases, and passions, and all irrational conditions; which adhere to it as rust to iron, by rightly com∣posing, and disposing those things, which belong to the tran∣quility of the minde; for by this means he shall receive the truer, and more efficacious Oracles.

31 We must therefore first observe cleanness in food, in works, in affections; and to put away all filthinesse, and perturbations of the minde, and whatsoever sense, or spirit, that offends and whatsoever things are in the mind unlike to the heavens; not on∣ly if they be in minde and spirit, but also if they be in the body, or about the body: for such an external cleannesse is believed not to help a little to the purity of the minde, &c.

32 They that desire to have this spirit pure, and potent; 〈◊〉〈◊〉 them use dryer meats, and extenuate this grosse body with fast∣ings,

and they make it easily penetrable; and lest by the weight thereof, the spirit should either become thick, or be suffocated; let them preserve the body clean, by Lotions, Frictions, exercises, and cloathings; and corroborate their spirits by lights, and fumes; and bring it to be a pure and thin finenesse.

33. We must acquit and avert our mindes from all multi∣tudes, and such like passions, that we may attain to the simple truth? which indeed many Philosophers are said to have at∣tained to in the solitude of a long time. For the minde by solitude, being loosed from all care of humane affairs, is at leasure, and prepared to receive the gifts of the coelestial dei∣ties.

34. It is believed, and it is delivered by them that are skil∣ful in sacred things, that the minde also may be expiated with certain institutions, and sacraments ministred outwardly, as by Sacrifices, Baptisms, and Adjurations, Benedictions, Consecrati∣ons, sprinklings of Holy water, by annointings, and fumes; not so much consecrated to this, as having a natural power thus to do.

35. Moreover, the Magicians when they made any confe∣ction, either natural, or artificial, belonging to any star; this did they afterward religiously offer and sacrifice to the same star: receiving not so much a natural vertue from the influence thereof, being opportunely received, as by that religious obla∣tion receiving it divinely confirmed, and stronger, &c.—Moreover to the coelestial and aetherial Gods white sacrifices were offered: but to the terrestrial, or infernal, black &c.

36. Moreover, we must petition for, and to the effectors of the thing desired; viz. Such an Angel, Star, or Heroe, on whom the office lies: but observing that our invocation on them must be made with due number, weight, and measure; and according to the rules delivered concerning inchantments.

37. Consecration is a lifting up of experiments, by which a spiritual soul, being drawn by proportion and conformity, is infused into the matter of our works, according to the traditi∣on of Magical Art rightly and lawfully prepared, and our ••ork is vivified by the spirit of understanding.—So in the consecration of water, fire, oyle, places, paper, swords, &c. Let there be commemoration made, &c.

38. Whosoever therefore thou art, who desirest to operate in this faculty, in the first place implore God the Father, being one; that thou also maiest be one worthy of his favour: bee cleane within and without, in a cleane place.—Wash your selves oft, and at the daies appointed, according to the mysteries of number, put on cleane cloaths, and abstaine from all uncleannesse, pollution, and lust.—Be not thou coupled to a polluted or menstruous woman, neither to her who hath the Hemachoides, touch not an uncleane thing, nor a carkase.—Thou shalt wash, and annoint, and perfume thy selfe, and shalt offer sacrifices.—Further, perfumes, sacrifice and unction penetrate all things, and open the gates of the elements, and of the heavens, that through them a man may see the secrets of God; heavenly things, and those things which are above the heavens, and also those which descend from the heavens, as Angels and Spirits of deep pits, and profound places, apparitions of desert places, and doth make them to come to you, to appeare visibly, and obey you.

39. Moreover, whatsoever thou operatest, do it with an earnest affection, and hearty desire; that the goodnesse of the heavens, and heavenly bodies may favour thee; whose favour that thou mayest the more easily obtaine; the fitnesse of the place, time, profession, or custome, diet, habit, exercise, and name also do wonderfully conduce: for by these the power of nature is not onely changed, but also overcome. For a fortunate place conduceth much to favour.—What place is congruous to each one, must be found out by his nativity, &c.

40. Make election also of houres & daies for thy operations. For not without cause our Saviour spake, Are there not twelve houres in the day, and so forth? For the Astrologers teach, that times can give a certaine fortune to our businesses. The Ma∣gicians likewise have observed; and to conclude, all the anti∣ent verse men consent in this; that it is of very great concern∣ment, that in what moment of time, and disposition of the heavens, every thing whether naturall, or artificiall, hath re∣ceived its being in this world: for they have delivered, that the first moment hath so great power, that all the course of

fortune dependeth thereon; and may be foretold thereby.

All these are not ashamed to shew themselves in English, ere this. I have onely now collected them here, and there (with a running hand) to the intent, that (at one view) it might be discerned; at least (by comparison) examined; whether these dignifications, qualifications, dispositions, preparations of Magick and Astrologie; be not onely so superstitious; as for conscience, and religion, to abhor them: but so ridiculous as for reason, and sense to deride them? And whether these their preparations, be not meer pollutions in themselves; and these their dignifications very vilifications, to natural, and moral men: and these their consecrations, be not utter abomi∣nations to God, and all good men? Nay, and whether the most damnable witches, have not been initiated, by such kind of preparative solemnities: and their most execrable witch-crafts operated, by such effectual ceremonies, as these; yea and they more fair seeming, then the fairest of them?