Henry Cornelius Agrippa, his fourth book of occult philosophy of geomancy, magical elements of Peter de Abano, astronomical geomancy, the nature of spirits, arbatel of magick / translated into English by Robert Turner ... De occulta philosophia. Book 4. English Agrippa von Nettesheim, Heinrich Cornelius, 1486?-1535. 1655 Approx. 220 KB of XML-encoded text transcribed from 62 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2005-12 (EEBO-TCP Phase 1). A26562 Wing A785 ESTC R6621 12192922 ocm 12192922 55919

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Early English books online. (EEBO-TCP ; phase 1, no. A26562) Transcribed from: (Early English Books Online ; image set 55919) Images scanned from microfilm: (Early English books, 1641-1700 ; 118:1) Henry Cornelius Agrippa, his fourth book of occult philosophy of geomancy, magical elements of Peter de Abano, astronomical geomancy, the nature of spirits, arbatel of magick / translated into English by Robert Turner ... De occulta philosophia. Book 4. English Agrippa von Nettesheim, Heinrich Cornelius, 1486?-1535. Petrus, de Abano, ca. 1250-ca. 1315. Heptameron. English. Turner, Robert, fl. 1654-1665. [17], 217 p. : ill., port. Printed by J.C. for John Harrison ..., London : 1655. Translation of: De occulta philosophia. Pages 108-217 containing "Astronomical geomancy", "The nature of spirits", and "Arbatel of magick" are lacking on film. Reproduction of original in Thomason Collection, British Library.

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eng Occultism -- Early works to 1800. 2005-06 Assigned for keying and markup 2005-07 Keyed and coded from ProQuest page images 2005-08 Sampled and proofread 2005-08 Text and markup reviewed and edited 2005-10 Batch review (QC) and XML conversion

Henry Cornelius Agrippa HIS Fourth BOOK OF Occult Philoſophy. Of GEOMANCY. MAGICAL ELEMENTS of Peter de Abano. ASTRONOMICAL GEOMANCY. The NATURE of SPIRITS. Arbatel of MAGICK.

Tranſlated into Engliſh by Robert Turner, 〈 in non-Latin alphabet 〉 .

LONDON Printed by J. C. for John Harriſon, at the Lamb at the Eaſt-end of Pauls. 1655.

The PREFACE To the unprejudiced Reader.

AS the fall of man made himſelfe and all other creatures ſubject to vanity; ſo, by reaſon thereof, the moſt noble and excellent Arts wherewith the Rational ſoul was indued, are by the ruſty canker of Time brought unto Corruption. For Magick it ſelfe, which the ancients did ſo divinely contemplate, is ſcandalized with bearing the badg of all diabolical ſorceries: which Are (ſaith Mirandula) Pauci intelligum, multi reprehendum, & ficus canes igno os ſemper allatrant: Few underſtand, many reprehend, and as dogges barke at thoſe they know not: ſo doe many condemne and hate the things they underſtand not. Many men there are, that abhor the very name and word Magus, becauſe of Simon Magus, who being indeed not Magus, but Goes, that is, familiar with evill Spirits, uſurped that Title. But Magieke and Witchcraft are fat differing Sciences; whereof Pliny being ignorant, ſcoffeth thereat: for Nero (ſaith Pliny) Plin. lib. 30. Nat. Hist. who had the moſt excellent Magicians of the Eaſt ſent him by Tyrida es king of Armenia, who held that kingdome by him, found the Art after long ſtudy and labour altogether ridiculous. Now Witchcraft and Sorcery, are workes done meerely by the devill, which with reſpect unto ſome covenant made with man, he acteth by men his inſtruments, to accompliſh his evill ends: of theſe, the hiſtories of all ages, people and countries, 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 converſant in things divine; and as Plato affirmeth, the art of Magick is the art of worſhipping God: and the Perſians called their gods 〈 in non-Latin alphabet 〉 hence Apollonius ſaith, that Magus is either 〈 in non-Latin alphabet 〉 , or 〈 in non-Latin alphabet 〉 that is, that Magus is a name ſometime of him that is a god by nature, & ſomtimes of him that is in the ſervice of God: in which latter ſence it is taken in Matth. 2. 1, 2. when the wiſe men came to worſhip Jeſus, and this is the firſt and higheſt kinde, which is called divine Magick; and theſe the Latines did intitle ſapientes, or wiſe men: for the feare and worſhip of God, is the beginning of knowledge. Theſe wiſe-men the Greeks call Philoſophers; and amongſt the Egyptians they were termed Prieſts: the Hebrews termed them Cabaliſtos, Prophets, Scribes and Phariſees; and amongſt the Babylonians they were differenced by the name of Caldeans; & 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 proſequltur, & angelos miniſtros Dei, ſed veri ejus venerationi novit aſsiſtore; idem daemonas prodit terrenos, Vagos; humanitatis inimices; Soſthenes aſcribeth the due Majeſty to the true God, & 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 wandring, and enemies to mankind.

So that the word Magus of it ſelf imports a Contemplator of divine & heavenly Sciences; but under the name of Magick, are all unlawful Arts comprehended; as Necromancy and Witchcraft, and ſuch Arts which are effected by combination 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 Magicke do indeed uſe the helpe of the devill himſelfe to do miſchiefe; practiſing to mix the powder of dead bodies with other things by the help of the devill prepared; and at other times to make pictures of wax, clay; or otherwiſe (as it were ſacr amentaliter) 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 have made odious the very name of Magick, having chiefly ſought, as the maner of all impoſtures is, to counterfeit the higheſt and moſt noble part of it.

A ſecond kind of Magick is Aſtrologie, which judgeth of the events of things to come, natural and humane by the motions and influences of the ſtars upon theſe lower elements, by them obſerv'd & underſtood.

Philo Judaeus affirmeth, that by this part of Magick or Aſtrologie, 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 Creatur arum, 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 preſt antiſsimus, primum Cal •• os, deinde Phoenices, demum Egyptios Sacerdotes, Aſtrologia & Divina docuerit. Abraham the holieſt and wiſeſt of men, did firſt teach the Caldeans, then the Phoenicians, laſtly the Egyptian Prieſts, Aſtrologie and Divine knowledge.

Without doubt, Hermes Triſmegiſtus, that divine Magician and Philoſopher, who (as ſome ſay) lived long before Noah, attained to much Divine knowledg of the Creator through the ſtudie of Magick and Aſtrologie; as his Writings, to this day extant among us, teſtifie.

The third kinde of Magick containeth the whole Philoſophy of Nature; which bringeth to light the inmoſt vertues, and extracteth them out of Natures hidden boſome to humane uſe: Virtutes in centre centri latentes; Vertues hidden in the centre of the Centre, according to the Chymiſts: of this ſort were Albertus, Arnoldus de villa nova, Raymond, Bacon, and others, &c.

The Magick theſe men profeſs'd, is thus defined. Magia eſt connexio a viro ſapiente agentium per natur am cum patientibus, ſibi, congruenter reſpondentibus, ut inde opera prodeant, non ſine corum admiratione qui cauſam ignorant. Magick is the connexion of natural agents and patients, anſwerable each to 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, eſpecially 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 knowledge: he ſpeaketh of Angels, and of Paradiſe; approveth the immortality of the ſoul; teacheth Truth, Faith, Hope, and Love, diſcourſing of the abſtinence and charity of the Magi.

Of this Zoroaſter, Euſebius in the Theologie of the Phoenicians, uſing Zoroaſter's own words: Haec ad verbum ſcribit (ſaith Euſebius) Deus primus, incorruptibilium, ſempiternus, ingenitus, expers partium, ſibiipſi ſimillimus, bonorum omnium auriga, munera non expectans, optimus, prudentiſsimus, pater juris, ſine doctrina juſt itiam perdoctus, natura perfectus, ſapiens, ſacrae naturae unicus inventor, &. Thus ſaith Zoroaſter, word for word: God the firſt, incorruptible, everlaſting, unbegotten, without parts, moſt like himſelf, the guide of all good, expecting no reward, the beſt, the wiſeſt, the father of right, having learned juſtice without teaching, perfect, wiſe by nature, the onely inventor thereof.

So that a Magician is no other but divinorum cultor & interpres, a ſtudious obſerver and expounder of divine things; and the Art it ſelf is none other quam Naturalis Philoſophiae abſoluta conſummatio, then 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 kinde, may well be embraced: As in the ancient worſhipping 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 condemn that kinde 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 terrifie 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 vertues, influences, and inclinations, to the Stars and other Lights of heaven, which God hath given to thoſe his glorious creatures.

I muſt expect ſome calumnies and obtrectations againſt this, from the malicious prejudiced man, and the lazie affecters of Ignorance, of whom this age ſwarms: but the voice and ſound of the Snake and the Gooſe, is all one. But our ſtomacks are not now ſo queazie and tender, after ſo long time feeding upon ſolid Divinity; nor we ſo umbragious and ſtar ling, having been ſo long enlightned in Gods path, that we ſhould relapſe into that childiſh Age, in which Ariſtotles Metaphyſicks, in a Councel in France, was forbid to be read.

But I incite the Reader to a charitable opinion hereof, with a Chriſtian Proteſtation of an innocent 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 ſcandal in this enterpriſe 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 without diſguiſe, and object it to all of candor and indifferencie: 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 onely the dregs of Spices, and let the Wine eſcape; and Sieves, which retain the beſt onely. 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 pardon this my opinion, that ſuch their ſeverity proceeds from Self-guilrineſs; and give me leave to apply that of E •• odius that it is the nature of Self-wickedneſs, to think that of others, which themſelves deſerve. And it is all the comfort which the guilty have, Not to find any innocent. But that amongſt others this may find ſome acceptation, is the deſire of

London, ult. Aug. 1654. R. Turner.
To his ſpecial friend Mr. R. Turner, on his judicious 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 credit's eyes, remaineth ſtedfaſtly Fix'd on thoſe objests; just like him I ſtand, Rapt in amazement to behold that can By art come neer the gods, that far excel The Angels that in thoſe bright spheres do dwell. Behold Agrippa mounting th' lofty skies, Talking with gods; and then anon be pries Int' earths deep cabinet, as t' Mercury, All kindes of Spirits willing ſubjects be, And more then this his book ſupplies: but we Blinde mortals, no ways could be led to ſee That light without a taper: then thou to me Muſt be Agrippa and an Oedipus. Agrippa once again appears, by thee Pull'd out o' th' aſhes of Antiquity. Let ſquint-ey'd envie pine away, whilſt thou Wear'ſt crowns of Praiſe on thy deſerving brew. I. P. B. Cantabrigiae.
To his ingenious friend Mr. Turner, upon his Tranſlation. THrice-noble Soul! renown'd Epitome Of Learning and Occult Philoſophie; That unknown Geomancie doſt impart, With profound Secrets of that abſtruſe Art! T' expound Natural Magick is thy task; Not hell-born Necromancie to unmask; Expoſing Myſteries to publike 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 bags of ruſt-eaten gold, Profits none, till themſelves are laid in mold) But ſtudious of Publike good, doſt make All of th' fruits of thy labours to partake. Therefore if ſome captious Critick blame Thy Writings, ſurely then his judgement's lame. Art hath no hater but an empty pate, Which can far better carp, then imitate. Nay Zoilus or Momus will not dare Blame thy Tranſlation, without compare Excellent. So that if an bundred tongues Dame Nature had beſtow'd, and brazes lungs; Yet rightly to chuccinate 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 this 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 th' 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 belowe deſcry The minde 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 dex erity, Adding perhaps what th' Author ne'er did ſee; That we may ſay, Thou dost the Art renew: To thee the greater half of th' pariſe is due. J. B. Cantabrigiae.
To the Author, on his Tranſlation of Cornelius Agrippa. PAllas of Learning th' art, if Goddeſs nam'd Which Prototype thy knowledge hath explain'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 then haſt from the Lethaean floods Preſerv'd, we'll conſecrate the Lethaean buds To thee: (Phoebus diſmiſſed) thine ſhall be The Oracle, so which all men ſhall flee In 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 Tranſlation of Cornelius Agrippa. DOth Phoebus ceaſe to anſwer t our demands Or will he not accept 〈◊〉 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 Inceſt adde 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 Politick Purge and P le to •• y. How will hold thieves our treaſures rob, who ſhall Loſt goods regain, or by his Charme recal The eceut? Th' Art 〈◊〉 by thee repriv'd: In thee the Magi ſeem to be revi 'd. Phoebus is not brain-ſick, Joves davis not dead, Th' Oracles not ceas'd: Agrippa's had (Like the Arabian birds ſelf builded neſt, Which firſt her Ur proves, the her quickning reſ Hath thee produc'd more th •• his equal ſu e, Elſe had this Art as yet remain'd obſerue, A miracle to vulgars, will kn w to na •• , Scarce read by deepeſt apprehenſion. Then I'll conclude, Since thou doſt him explain. That th' 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 Geomancie. MOſt noble undertaking! as if Art And Prudence ſhould a bargain make, t'impart Refulgent luſtres: you ſend forth a ray Which nobleſt Patrons never could diſplay. Well may Diana love you and inſpire Your nobleſt Genius with coeleſtial fire, Whoſe ſparkling Fancie with more power can quell, And ſooner conquer, then a Magick Spell. The Author thought not, (when he pen'd the Book) To be ſurmounted by 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 Lawrel'bow. Nature and Are here ſtrive, the victory To get: and though to yeeld he doth deny, Th' haſt got the ſtart: though he triumph in praiſe, Yet may his Ivie wait upon your Bays. M. S. Cantabrigiae.
To the Author, on this his ingenious Tranſlation of Cornelius Agrippa. WHat is't I view? Agrippa made to wear An Engliſh habit? Sure 'tis ſomething vare. Or are his Romane garments, by thy Wit, Tranſlated to an Engliſh garb ſo fit T' illuſtrate him? for that thou haſt, we ſee, Enlightned his obſcure Philoſophie; 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 Cambridge.
Henry Cornelius Agrippa; of Geomancy:

GEOMANCY is an Art of Divination, wherby the judgement may be rendred 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 equality or inequality, likeneſſe or unlikeneſſe; which Figures are alſo reduced to the Coeleſtiall Figures, aſſuming their natures and proprieties, according to the courſe and forms of the Signes and Planets; notwithſtanding this in the firſt place we are to conſider, that whereas this kinde of Art can declare or ſhew forth nothing of verity, unleſs it ſhall be radicall in ſome ſublime vertue, and this the Authours of this Science have demonſtrated to be two-fold: the one whereof conſiſts in Religion and Ceremonies; and therefore they will have the Projectings of the points of this Art to bee made with ſignes in the Earth, wherefore this Art is appropriated to this Element of Earth, even as Pyromancy to 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 terreſtriall ſpirits; and therefore they firſt uſed certaine holy incantations and deprecations, with other rites and obſervations, provoking and alluring ſpirits of this nature hereunto.

Another power there is that doth direct and rule this Lot or Fortune, which is in the very ſoule it ſelfe of the Projector, when he is carried to this work with ſome great egreſſe of his owne deſire, for this Art hath a naturall obedience to the ſoule it ſelfe, and of neceſſity iath efficacy and is moved to that which the ſoule it ſelf deſires, and this way is by far more true and pure; neither matters it where or how theſe points are projected; therefore this Art hath the ſame Radix with the Art of Aſtrologicall Queſtions: which alſo can no otherwiſe bee verified, unleſſe with a conſtant and exceſſive affection of the Querent himſelfe: Now then that wee may proceed to the Praxis of this Art; firſt it is to be knowne, that all Figures upon which this whole Art is founded are onely ſixteen, as in this following Table you ſhall ſee noted, with their names.

The greater Fortune. 〈☐〉 The leſser Fortune. 〈☐〉 Solis. ☉ Via. 〈☐〉 Populus. 〈☐〉 Luna. Acquiſitio. 〈☐〉 Letitia. 〈☐〉 Jovis.♃ Puella. 〈☐〉 Amiſſio. 〈☐〉 Veneris.♀ Conjunctio. 〈☐〉 Alous. 〈☐〉 Mercurii.☿ Puer. 〈☐〉 Rubeus. 〈☐〉 Martis.♂ Cancer. 〈☐〉 Triſtitia. 〈☐〉 Saturni.♄ ☊ Dragons head. 〈☐〉 ☋ Dragons taile. 〈☐〉  

Now we proceed to declare with what Planets theſe Figures are diſtributed; for hereupon all the propriety and nature of Figures and the judgement 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 diurnall, and poſited in his dignities; the other, or leſſer Fortune is when the Sun is nocturnall, or placed in leſſe dignities: Via, and Populus (that is, the Way, and People) are referred to the Moone; the firſt from her beginning and encreaſing, the ſecond from her full light and quarter decreaſing; Acquiſitio, and Laetitia (which is Gaine, Profit; Joy and Gladneſs) are of Jupiter: But the firſt hath Jupiter the greater Fortune, the ſecond the leſſe, but without detriment: Puella, and Amiſſio are of Kenus; the firſt fortunate, the other (as it were) rettograde, or combuſt: Conjunctio and Albus are both Figures of Mercury, and are both good; but the firſt the more Fortunate: Puer, and Rubius are Figures aſcribed to Mars; the firſt whereof hath Mars benevolent, the ſecond malevolent: Carter, and Triſtitia are both. Figures of Sataru, and both evill; but the firſt of the greater detriment: the Dragons head, and Dragons tayle doe follow their owne natures.

And theſe are the infallible compariſons of the Figures, and from theſe wee may eaſily diſcerne the equality of their ſignes; therefore the greater and leſſer Fortunes have the ſignes of Leo, which is the Houſe of the Sun: Via and Populus have the ſigne of Cancer, which is the Houſe of the Moone: Acquiſitio hath for his ſigne Piſces; and Laetitia Sagitary, which are both the Houſes of Jupiter: Puella hath the ſigne of Taurus, and Amiſſio of Libra, which are the Houſes of Venus: Conjunctio hath for its ſigne Virgo, and Albus the ſigne Gemini, the Houſes of Mercury: Puella and Rubeus have for their ſigne Scorpio, the Houſe of Mars: Carcer hath the ſigne Capricorne, and Triſtitia Aquary, the Houſes of Saturne: The Dragons head and taile are thus divided, the head to Capricorne, and the Dragons taile adhereth to Scorpio; and from hence you may eaſily obtaine the triplicities of theſe ſigns after the manner of the triplicities of the ſignes of the Zodiack: Puer therefore, both Fortunes, and Latitia do govern the fiery triplicity; Puella, Conjunctio, Carcer, and the Dragons head the earthly triplicity: Albus, Amitia, and Triſtitia, doe make the Airy triplicity: and Via, Populus, and Rubeus, with the Dragons taile, and Acquiſitio do rule the watry triplicity, and this order is taken according to the courſe or manner of the ſignes.

But if any one will conſtitute theſe triplicities according to the natures of the Planets, and Figures themſelves, let him obſerve this Rule, that Fortuna major, Rubeus, Puer, and Amiſſio doe make the fiery triplicity: Fortuna minor, Puella, Latitia, and Conjunctio triplicity of the Ayre: Acquiſitio, the Dragons taile, Via, and Populus doe governe 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 then the firſt which we have ſet forth; becauſe it is conſtituted according to the Rule and manner of the ſignes.

This order is alſo far more true and rationall then 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, Laetitia, Puer, and Conjunctio: of the watry triplicity are, Populus, Via, Albus, and Puella: And Caput, Fortuna major, Carcer, and Triſtitia are of the earthly triplicity.

They doe likewiſe diſtribute theſe Figures to the twelve ſignes of the Zodiack, after this manner, Acquiſitio is given to Aries; Fortuna, both major and minor to Taurus; Latitia to the ſigne Gemini; Puella and Rubens 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 Sagitary; the Dragons taile to Capricorne; Populus to Aquarius; and Carcer is aſſigned the ſigne Piſces.

And now we come to ſpeake of the manner of projecting or ſetting downe theſe Figures, which is thus; that we ſet downe the points according to their courſe in four lines, from the right hand towards the left, and this in foure courſes: There will therefore reſult unto us foure Figures made in foure ſeverall lines, according to the even or uneven marking every ſeverall line; which foure Figures are wont to be called Matres: which doe bring forth the reſt, filling up and compleating the whole Figure of Judgement, an example whereof you may ſee heere following.

Of theſe foure Matres are alſo produced foure other ſecondary Figures, which they call Fili , or Succedents, which are gathered together after this manner; that is to ſay, by making the foure 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 Fili , the order whereof is by diſcending from the ſuperior points through both 〈◊〉 to the loweſt: as in this example.

Matres.

Filiae produced.

And theſe 8 Figures do make 8 Houſes of Heaven, after this manner, by placing the Figures from the left hand towards the right: as the foure Matres do make the foure firſt Houſes, ſo the foure Filia doe make the foure following Houſes, which are the fift, ſixt, ſeaventh, 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 or joyning together of two Figures according to the rule of the even or uneven number in the remaining points of each Figure. After the ſame manner there are produced out of the laſt foure 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.

A Theme of Geomancy.

Filiae.

Matres.

And this which we have declared is the common manner obſerved by Geomancers, which we do not altogether reject neither extoll; therefore this is alſo to be conſidered in our judgements: Now therefore I ſhall give unto you the true Figure of Geomancy, according to the right conſtitution of Aſtrologicall reaſon, which is thus.

As the former Matres doe make the foure 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 foure Filiae ariſing from the Matres, doe conſtitute the foure ſuccedent Houſes; the firſt maketh 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 Cadents are to be calculated according to the Rule of their triplicity; that is to ſay, by making the ninth out of the fourth and fifth, and the ſixth out of the tenth and ſecond, of the ſeventh, and eleventh the third, and of the fourth and eighth the twelfth.

And now you have the whole Figure of true judgement conſtituted according to true and efficatious reaſons, whereby I ſhal ſhew how you ſhall compleat it: the Figure which ſhall bee in the firſt Houſe ſhall give you the ſigne aſcending, which the firſt Figure ſheweth; which being done, you ſhall attribute their ſignes to the reſt of their Houſes, according to the order of the ſignes: then in every Houſe you ſhall note the Planets according to the nature of the Figure: then from all theſe you ſhall build your judgement according to the ſignification of the Planets in the ſignes and Houſes wherein they ſhall be found, and according to their aſpects among themſelves, and to the place of the querent and thing queſited; and you ſhall judge according to the natures of the ſignes aſcending in their Houſes, and according to the natures and proprieties of the Figures which they have placed in the ſeverall Houſes, and according to the 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 ſhal give you the ſecret of the whole Art, to find 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 Judgement of the thing queſited; and this together with the ſignifications of the Judgements 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.

There remains out of the diviſion of the projections 6 points; wherefore Jupiter in the 6 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 ſignifie concerning 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 appertaining to him. And this Houſe declareth the Judgement of the life, form, ſtate, condition, habit, diſpoſition, form and figure, and of the colour of men. The ſecond Houſe containeth the Judgement of ſubſtance, riches, poverty, gain and loſs, good fortune and evil fortune: and of accidents in ſubſtance; as theft, loſs or negligence. The third Houſe ſignifieth brethren, ſiſters, and Collaterals in blood: It judgeth of ſmall journeys, and fidelities of men. The fourth Houſe ſignifies fathers 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 judgement of Legats, Meſſengers, Rumours, News; of Honour, and of accidents after death: and of Queſtions that may be propounded concernning women with childe, or creatures pregnant. The ſixth Houſe giveth Judgement of infirmities, and medicines; of familiars and ſervants; of cattel and domeſtick animals. The ſeventh Houſe ſignifies wedlock, whoredom, and fornica ion; rendreth Judgement of friends, ſtrifes, and controverſies; and of matters acted before Judges. The eighth hath ſignification of death, and of thoſe things which come by death of Legats, and hereditaments; of the dowry or portion of a wife. The ninth Houſe ſheweth journeys, faith, and conſtancie; 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 enemies, ſervants, impriſonment, and misfortune, and whatſoever evil can happen beſides death and ſickneſs, the Judgements 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 The greater Fortune. life, and freeth from the moleſtation of Diſeaſes: it demonſtrateth a man to be noble, magnanimous, of good manners, mean of ſtature, complexion ruddy, hair curling, and his ſuperiour members greater then his inferiour. In the ſecond Houſe, he ſignifies manifeſt riches and manifeſt gain, good fortune, and the gaining of any thing loſt or miſ-laid; the taking of a thief, and recovery of things ſtollen. In the third Houſe, he ſignifies brethren and kinſmen, Nobles, and perſons of good converſation; journeys 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 enlargeth poſſeſſions in Cities, increaſeth Patrimonies, and diſcovereth hidden treaſures. In this place he likewiſe ſignifies theft, and recovers every thing loſt. In the fifth Houſe, he giveth joy 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 publike Honours, and cauſeth a man to be very famous after death: foreſheweth a woman with childe to bring forth a man-childe. In the ſixth Houſe, he freeth from diſeaſes; ſheweth thoſe that have infirmities ſhall in a ſhort time recover; ſignifieth a Phyſitian to be faithful and honeſt to adminiſter good Phyſick, of which there ought to be had no ſuſpicion; houſholdſervants 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 manners; loving and pleaſant: he overcometh ſtrifes and contentions. But if the Queſtion be concerning 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 kinde 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 inheritance. In the ninth Houſe, he ſignifies journeys to be proſperous; and by land on horſeback, rather then 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, beſtoweth publike Offices, Magiſtracie, and Judgements; 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: ſignifieth a mother to be noble, and of long life. In the eleventh houſe, he ſignifies true friends, and profitable; a Prince rich and liberal; maketh a man fortunate, and beloved of his Prince. In the twelfth Houſe, if a Queſtion be propoſed of the quality of enemies, it demonſtrateth them to be potent and noble, and hardly to be reſiſted: But if a Queſtion ſhall be concerning any other condition or reſpect to the enemies, he will deliver from their treacheries. It ſignifieth 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 The leſſer Fortune. perſon of ſhort ſtature, a lean body, having a mold or mark in his forehead or right eye. In the ſecond Houſe, he ſignifies ſubſtance, and that to be conſumed with too much prodigality: hideth a thief; and a thing ſtoln is ſcarcely to be recovered, but with great labour. In the third Houſe, he cauſeth diſcord amongſt brethren and kinsfolks; threatneth danger to be in a journey, but eſcapeth it: rendreth men to be of good faith, but of cloſe and hidden mindes. In the fourth Houſe, he prejudiceth Patrimonies and Inheritances; concealeth treaſuries; and things loſt cannot be regained, but with great difficulty: He ſignifieth a father to be honeſt, but a ſpender of his eſtate through prodigality, leaving ſmall portions to his children. Fortuna minor in the fifth Houſe, giveth few children; a woman with childe he ſignifies ſhall have a woman-childe; ſignifies Embaſſages to be honourable, but little profitable; raiſeth to mean honours; giveth a good fame after death, but not much divulged; nor of laſting memory. In the ſixth Houſe, he ſignifies diſeaſes, both Sanguine and Cholerick; ſheweth the ſick perſon to be in great danger, but ſhall recover: ſignifies faithful ſervants, but ſlothful and unprofitable: And the ſame of other animals. In the ſeventh Houſe, he giveth a wife of a good progenie deſcended; but you ſhall be incumbred with many troubles with her: cauſeth love to be anxious & unconſtant: prolongeth contentions, and maketh ones adverſary to circumvent him with many cavillations; but in proceſs of time he giveth victory. In the eighth Houſe, he ſheweth the kind of death to be good and honeſt; but obſcure, or in a ſtrange place, or pilgrimage: diſcovereth Legacies and Poſſeſſions; but to be obtained with ſuit and difficulty: denoteth Funerals and Buryings to be obſcure; the portion of a wife to be hardly gotten, but eaſily ſpent. In the ninth Houſe, he maketh journeys to be dangerous; and a party abſent ſlowly to return: cauſeth men to be occupied in offices of Religion: ſheweth Sciences to be unaccompliſhed; but keepeth conſtancy in faith and Religion. In the tenth Houſe, he ſignifieth Kings and Princes to be potent; but to gain their power with war and violence: baniſhed men he ſheweth ſhall ſoon return: it likewiſe diſcovereth Honors, great Offices and benefits; but for which you ſhall continually labour and ſtrive, and wherein you ſhall have no ſtable continuance: A Judge ſhall not favour you: Suits and contentions he prolongeth: A father and mother he ſheweth ſhall ſoon die, and always to be affected with many diſeaſes. In the eleventh Houſe, he maketh many friends; but ſuch as are poor and unprofitable, and not able to relieve thy neceſſities: it ingratiates you with Princes, and giveth great hopes, but ſmall gains; neither long to continue in any benefice or offices beſtowed by a Prince. In the twelfth Houſe, he ſheweth enemies to be crafty, ſubtil, and fraudulent, and ſtudying to circumvent you with many ſecret factions: ſignifies one in priſon to be long detained, but at length to be delivered: Animals he ſheweth to be unfruitful, and ſervants unprofitable; and the changes of fortune to be frequent, from good to evil, and from bad to good.

Via in the firſt Houſe, beſtoweth a long and proſperous Way. life; giveth ſignification of a ſtranger; lean of body, and tall of ſtature; fair of complexion, having a ſmall beard: a perſon liberal and pleaſant; but ſlowe, and little addicted to labour. In the ſecond, he increaſeth ſubſtance and riches; recovereth any thing that is ſtolen or loſt; but ſignifies the thief to be departed without the City. In the third, he multiplies brethren and kinsfolks; ſignifies continual journeys, and proſperous; men that are publikely known, honeſt, and of good converſation. Via in the fourth Houſe, ſignifies the father to be honeſt; increaſeth the Patrimony and Inheritance; produceth wealthy fields; ſheweth treaſure to be in the place enquired after; recovereth any thing loſt. In the fifth, he increaſeth the company of male-children; ſheweth a woman with childe to bring forth a male-childe; ſendeth Embaſſages to ſtrange and remote parts; increaſeth publike honours; ſignifieth an honeſt kinde of death, and to be known thorow many Provinces In the ſixth Houſe, Via preſerveth from ſickneſs; ſignifies the diſeaſed ſpeedily to recover; giveth profitable ſervants, and animals fruitful and profitable. In the ſeventh Houſe, he beſtoweth a wife fair and pleaſant, with whom you ſhall enjoy perpetual felicity: cauſeth ſtrifes and controverſies moſt ſpeedily to be determined; adverſaries to be eaſily overcome, and that ſhall willingly ſubmit their controverſies to the Arbitration of good men. In the eighth Houſe, he ſheweth the kinde of death to proceed from Phlegmatick diſeaſes; to be honeſt, and of good report: diſcovereth great Legacies, and rich Inheritances to be obtained by the dead: And if any one hath been reported to be dead, it ſheweth him to be alive. In the ninth Houſe, Via cauſeth long journeys by water, eſpecially by Sea, and portendeth very great gains to be acquired thereby: he denoteth Prieſthoods, and profits from Eccleſiaſtical employments; maketh men of good Religion, upright, and conſtant of faith: ſheweth dreams to be true, whoſe ſignification ſhall ſuddenly appear: increaſeth Philoſophical and Grammatical Sciences, and thoſe things which appertain to the inſtruction and bringing up of children. In the tenth Houſe if Via be found, he maketh Kings and Princes happie 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 publike Honours, Offices, and Magiſtracie amongſt the vulgar and common people; or about things pertaining to the water, journeys, or about gathering Taxes and Aſſeſments: ſheweth Judges to be juſt and merciful, and that ſhall quickly diſpatch Cauſes depending before them: and denotes a mother to be of good repute, healthy, and of long life. In the eleventh Houſe, he raiſeth many wealthy friends, and acquireth faithful friends in forraign Provinces and Countries, and that ſhall willingly relieve him that requires them, with all help and diligence: It ingratiates perſons with profit and truſt amongſt Princes, employing him in ſuch Offices, as he ſhall be incumbred with continual travels. Via in the twelfth Houſe, cauſeth many enemies, but ſuch as of whom little hurt or danger is to be feared: ſignifies ſervants and animals to be profitable: whoſoever is in priſon, to be eſcaped, 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 People. propounded concerning that Houſe, ſheweth a mean life, of a middle age, but inconſtant, with divers ſickneſſes, and various ſucceſſes 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 propounded concerning the figure of a man, and to this figure if there be joyned 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 encompaſ ed 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 laborious toyl: things ſtoln 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 trouble; 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 inheritances 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 publike Carryers: he di •• lgeth 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 childe to be abortives: appointeth an inglorious Funeral, and ill report after death. In the ſixth Houſe, Populus ſheweth cold ſickneſſes; and chiefly affecteth the lower parts of the body: A Phyſician is declared to be careleſs and negligent in adminiſtring Phyſick to the ſick, and ſignifies thoſe that are affected with ſickneſs to be in danger of death, and ſcarcely recover at all: it notes the decitfulneſs of ſervants, and detriment of cattel. In the ſeventh Houſe, it ſheweth a wife to be fair and pleaſant, but one that ſhall be ſollicited 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 eighth Houſe, it denotes ſudden death without any long ſickneſs or anguiſh, and oftentimes ſheweth death by the water; giveth no inheritance, poſſeſſion or legacy from the dead; and if any be, they ſhall be loſt by ſome intervening contention, or other diſcord: he ſignifies the dowry of a wife to be little or none. Populus in the ninth Houſe, ſneweth falſe dreams, perſonates a man of rude wit, without any learning or ſcience; In religion he ſignifies infericur Offices, ſuch as ſerve either 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, & things of the like ſort; maketh Judges to be variable and ſlowe in expediting of Cauſes before them; declareth a Mother to be ſickly, and of a ſhort life. In the eleventh Houſe he giveth few friends, and many 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 Gain. proſperous old age; ſignifies a man of a middle ſtature, and a great head, a countenance very well to be diſtinguiſhed or known, a long noſe, much beard, hair curling, and fair eyes, free of his meat and drink, but in all things elſe ſparing and not liberal. In the ſecond Houſe, he ſignifies very great riches, apprehendeth all theeves, and cauſeth whatſoever is loſt to be recovered. In the third Houſe, many brethren, and they to be wealthy; many gainful journies; ſignifies a man of good faith. In the fourth is ſignified a Patrimony of much riches, many poſſeſſions of copious fruits; he ſignifieth that treaſure hid in any place ſhall be found; and ſheweth a Father to be rich, but covetous. In the fifth Houſe, Acquiſitio ſignifies many children of both Sexes, but more Males then Females; ſheweth a woman to be with child, and that ſhe ſhall be delivered without danger: and if a queſtion be propounded concerning any Sex, he ſignifies 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 rumours to be true. In the ſixth Houſe he ſignifies 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 Phyſitian to be learned and honeſt; giveth many ſervants and chattel, 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 wedlock ſhall be effected by lot. In the eighth Houſe, if a man he enquired after, it ſheweth him to be dead, ſignifieth the kinde of death to be ſhort, and ſickneſs to laſt but a few dayes; diſcovereth very profitable legacies and inheritances, and ſignifieth a wife to have a rich dowry. In the minth Houſe he ſignifies 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 Science. In the tenth Houſe, he maketh Princes to inlarge their Dominions; a Judge favourable, but one that muſt be continually preſented with gifts; cauſeth Offices 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 potent enemies; reduceth and bringeth home ſervants fled away, and cattel 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 cauſeth a man to out-live and Joy. be more victorious then 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 ſignifies riches and many gains, but great expences and various mutations of ones ſtate and condition; theft and any thing loſt is recovered and returned: but if the Queſtion be of a theef, it declareth him to be fled away. In the third Houſe Latitia ſheweth brethren to be of a good converſation, but of 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 enquired after, but of leſs worth and value then is ſuppoſed, 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 rumours and news to be altogether true, and leaveth a good and ample fame after death. In the ſixth Houſe it ſheweth the ſick ſhall recover, denoteth good ſervants, good and profitable cattel and animals. In the ſeventh Houſe Laetitia giveth a wife fair, beautiful and young; overcometh ſtrifes and contentions, and rendereth the ſucceſs 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 concerning the condition of any man, it ſignifies him to be alive, and declares an honeſt, quiet, and meek kinde of death. In the ninth Houſe Laetitia ſignifies very few journies, and thoſe that do apply themſelves to travail, their journyes either are about the Meſſages and Embaſſages of Princes, or Pilgrimages to fulfil holy vows; ſheweth a man to be of a good religion, of indifferent knowledge, and who eaſily apprehendeth all things with natural ingenuity. In the tenth Houſe, it raiſeth Kings and Princes to honour and great renown; maketh them famous by maintaining peace during their times; ſignifies Judges to be cruel & ſevere; honeſt Offices and Magiſtracy; ſignifies thoſe things which are exerciſed either about Eccleſiaſtical affairs, ſchools, or the adminiſtration of juſtice; ſheweth a mother if ſhe be a widow, that ſhe ſhall be married again. In the eleventh Houſe Laetitia increaſeth favour with Princes, and multiplies friends. And in the twelfth Houſe Laetitia giveth the victory over 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 ſtature, little fat, but fair, Maid. effeminate and luxurious, and one who will incur many troubles and dangers in his ife-time for the love of women. In the ſecond Houſe, it neither encreaſeth riches, nor diminiſheth poverty; ſignifies a theef not to be departed from the City, and a thing ſtollen to be alienated and made away: if a Queſtion be of treaſure in a place, it is reſolved there is none. In the third Houſe Puella ſignifies more ſiſters then brethren, and encreaſeth and continueth good friendſhip and amity amongſt them; denoteth journies to be pleaſant and joyous, and men of good converſations. In the fourth Houſe Puella ſignifies a very ſmall patrimony, and a Father not to live long, but maketh the fields fertile with good fruits. In the fifth Houſe a woman with child is ſignified to bring forth a woman-child; denotes no Embaſſages, cauſeth much commerce with women, and ſome office to be obtained from them. Puella in the ſixth Houſe ſignifies much weakneſs of the ſick, but cauſeth the ſick ſhortly to recover; and ſheweth a Phyſitian to be both unlearned and unskilful, but one who is much eſteemed of in the opinion of the vulgar people; giveth good ſervants, handmaids, cattel and animals. In the ſeventh Houſe Puella giveth a wife fair, beautiful and pleaſant, leading a peaceable and quiet converſation with her husband, notwithſtanding one that ſhall burn much with luſt, and be coveted and luſted after of many men; denoteth no ſuits or controverſies, which ſhall depend before a Judge, but ſome jarres and wranglings with the common people one amongſt another, which ſhall be eaſily diſſolved and ended. In the eighth Houſe, if a Queſtion be of one reputed to be dead, Puella declareth him to be alive: 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 or knowledge in ſciences, unleſs happily Muſick, aſwel 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 canſeth them to be affable, milde and courteous, and that they ſhall alwayes exerciſe themſelves with continual mirth, plays, and huntings; maketh Judges to be good, godly and merciful; giveth Offices about women, or eſpecially from noble women. In the eleventh Houſe Puella giveth many friends, and encreaſeth 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 li e long, Loſs. and ſheweth a ſhort life; ſignifies a man of diſproportioned members of his body, and one of a wicked life and coverſation, 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 undergo the burden of miſerable poverty; neither theef, nor the thing ſtollen ſhall be found; ſignifies treaſure not to be in the place ſought after, and to be ſought for with loſs and damage. In the third Houſe Amiſſio ſignifies death of brethren, or the want of them, and of kindred and friends; ſignifieth 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; raiſeth no fame or honours, and diſperſeth falſe rumors. In the ſixth Houſe Amiſſio ſi nifies the ſick to be recovered, or that he ſhall ſoon recover; but cauſeth loſs and damage by ſervants and cattels. In the ſeventh Houſe Amiſſio giveth an adulterous wife, and contrarying her husband with continual contention; nevertheleſs ſhe ſhall not live long; and it cauſeth contentions to be ended. In the eighth Houſe Amiſſio ſignifies a man to be dead, conſumeth the dowry of a wife; beſtoweth or ſendeth no inheritances or legacies. In the ninth Houſe Amiſſio cauſeth no journies, but ſuch as ſhall be compaſſed with very great loſs; ſignifies men to be inconſtant in Religion, and often changing their opinion from one ſect to another, and altogether ignorant of learning. In the tenth Houſe Amiſſio rendereth 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 damageable, and ſheweth the death of a Mother. In the eleventh Houſe Amiſſio ſignifies few friends, and cauſeth them to be eaſily loſt, and turned to become enemies; and cauſeth a man to have no favour with his Prince, unleſs it be hurtful to him. In the twelfth Houſe Amiſſio deſtroyeth all enemies, detaineth long in priſon, but preſerveth from dangers.

Conjunctio in the firſt Houſe maketh a proſperous life, and Conjunction. ſignifies a man of a middle ſtature, not lean nor fat, long face, plain hair, a little beard, long fingers and thighs, liberal, amiable, and a friend to many people. In the ſecond Houſe Conjunctio doth not ſignifie any riches to be gotten, but preſerveth a man ſecure and free from the calamities of poverty; detecteth both the theef and the thing ſtolen, and acquireth hidden treaſure. In the third Houſe he giveth various journeys with various ſucceſs, and ſignifieth good faith and conſtancy. In the fourth Houſe Conjunctio ſheweth a mean Patrimony; cauſeth a Father to honeſt, of good report, and of good underſtanding. In the fifth Houſe he giveth Children of ſubtile ingenuity and wit, ſheweth a woman pregnant to have a male-child, and raiſeth men to honours by their own meer proper wit and ingenuity, and diſperſeth their fame and credit far abroad; and alſo ſignifies news and rumours to be true. In the ſixth Houſe Conjunctio ſignifies ſickneſſes to be tedious and of long continuance; but foreſheweth the Phyſitian to be learned and well experienced; and ſheweth ſervants to be faithful and blameleſs, and animals pro table In the ſeventh Houſe he giveth a wife very obedient, conformable, and dutiful to her husband, and one of a good wit and ingenuity; cauſeth difficult ſuits and controverſies, and crafty, ſubtil and malicious adverſaries. In the eighth Houſe, him of whom a Queſtion is propounded, Conjunctio ſignifies him to be dead, & 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 delighted and affected with divers Sciences, and ſecret Arts, and with men learned therein; cauſeth Judges to be juſt, and ſuch who with a piercing and ſubtil ſpeculation, do eaſily diſcern cauſes in controverſie before them; enlargeth Offices which are concerned about Letters, Learning, ſound Doctrines and Sciences; and ſignifies a Mother to be honeſt, of good ingenuity and wit, and alſo one of a proſperous life. In the eleventh Houſe Conjunctio ſignifies great encreaſe of friends; and very much procureth the grace and favour of Princes, powerful and noble Men. In the twelfth Houſe Conjunctio ſignifies wary and quick-witted enemies; cauſeth ſuch as are in priſon to remain and continue 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 White. ſickneſs and greivous diſeaſes; ſignifies a man of a ſhort ſtature, broad breſt, and groſs arms, having curled or criſped hair, one of a broad full mouth, a great talker and babler, given much to uſe vain and unprofitable diſcourſe, but one that is merry, joyous and jocond, and much pleaſing to men. In the ſecond Houſe Albus enlargeth and augmenteth ſubſtance gained by ſports, playes, vile and baſe arts and exerciſes, but ſuch as are pleaſing and delightful; as by playes, paſtimes, dancings and laughters: he diſcovereth both the theef, and the theft or thing ſtollen, and hideth and concealeth treaſure. In the third Houſe Albus ſignifies very few brethren; giveth not many, but tedious and weariſome journyes, and ſignifies all deceivers. In the fourth Houſe he ſheweth very ſmall or no Patrimony, and the Father to be a man much known; but declareth him to be a man of ſome baſe and inferiour Office and Imployment. 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 rumours to be falſe, and raiſeth to no honour. In the ſixth Houſe Albus cauſeth very tedious ſickneſſes and diſeaſes; diſcovereth the fraud, deceit and wickedneſs of ſervants, and ſignifies diſeaſes and infirmities of cattel to be mortal, and maketh the Phyſitian to be ſuſpected of the ſick Patient. Albus in the ſeventh Houſe giveth a barren 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 queſtion 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 denoteth ſome journyes 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 and deceitful Sciences. In the tenth 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 friends; cauſeth love and favour to be inconſtant. Albus in the twelfth Houſe denoteth vile, impotent and ruſtical enemies; ſheweth ſuch as are in priſon ſhall not eſcape, and ſignifies a great many and various troubles and diſcommodities of ones life.

Puer in the firſt Houſe giveth an indifferent long life, but Child. laborious raiſeth men to great fame through military dignity; ſignifies a perſon of a ſtrong body, ruddy complexion, a fair countenance, 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 theef and the 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 journies to be dangerous, and denoteth perſons of good credit. In the fourth Houſe Puer ſignifies dubious inheritances and poſſeſſions, and ſignifies a Father to attain to his ſubſtance and eſtate through violence. In the fifth Houſe Puer ſheweth good children, and ſuch as ſhall attain to honors and dignities; he ſignifies a woman to have a male-child, and ſheweth honors to be acquited by military diſcipline, and great and full fame. In the ſixth Houſe Puer cauſeth violent diſeaſes and infirmities, as wounds, falls, contuſions, bruiſes, but eaſily delivereth the ſick, and ſheweth the Phyſitian and Chirurgion to be good; denoteth ſervants and animals to be good, ſtrong and profitable. In the ſeventh Houſe Puer cauſeth a wife 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 ſtrifes and contentions, and ſuch adverſaties, as ſhall ſcarcely be reſtrain'd by Juſtice. Puer in the eighth Houſe ſheweth him that is ſuppoſed to be dead to live, ſignifieth the kinde of death not to be painful, or laborious, but to proceed from ſome hot humour, or by iron, or the ſword, or from ſome other cauſe of the like kinde, 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 Religion, and uſing little conſcience, notwithſtanding giveth the knowledge of natural philoſophy and phyſick, and many other liberal and excellent Arts. Puer in the tenth Houſe ſignifies Princes to be powerful, glorious, and famous in warlike atchievements, but they ſhall be unconſtant and unchangeable, by reaſon of the mutable and various ſucceſs of victory. Puer in this Houſe cauſeth Judges to 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 Red. end; ſignifies a man to be filthy, unprofitable, and of an evil, cruel and malicious countenance, having ſome remarkable and notable ſigne or ſcar in ſome part of his body. In the ſecond Houſe Rubeus ſignifies poverty, and maketh theeves 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 theeves, and concealeth 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, & ill diſpoſition: cauſeth journeys to be very dangerous, and foreſheweth falſe faith and treachery. In the fourth Houſe he deſtroyeth and conſumeth Patrimonies, and diſperſeth 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 quick and ſudden 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 Phyſitian ſhall erre, ſervants prove falſe and treacherous, cartel and beaſts ſhall produce hurt and danger. In the ſeventh Houſe Rubeus ſignifies a wife to be infamous, publickly adulterate, and contentious; deceitful and treacherous adverſaries, who ſhall endeavour to overcome 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 publike Juſtice; and ſignifies, if any one be enquired after, that he is certainly dead; and a wiſe 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 theeves 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 eaſily be induced to deny and go from their faith for every ſmall occaſion; denoteth Sciences to be falſe and deceitful, and the profeſſors thereof to be ignorant. In the tenth Houſe Rubeus ſignifies 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 conquerers, and put to an ignominious and cruel death, or ſhall miſerably end their lives in hard impriſonment; ſignifies Judges and Officers to be falſe, theeviſh, and ſuch as ſhall be addicted to uſury; ſheweth that a mother ſhall ſoon die, and denoteth her to be blemiſht with an evil fame and report. In the eleventh Houſe Rubeus giveth no true, nor any faithful friends; ſheweth men to be of wicked lives and converſations, and cauſeth a man to be rejected and caſt out from all ſociety and converſation with good and noble perſons. Rubeus in the twelfth Houſe maketh enemies to be cruel and traiterous, of whom we ought circumſpectly to beware; ſignifies ſuch as are in priſon ſhall come to an evil end; and ſheweth a great many inconveniences and miſchiefs to happen in a mans life.

Carcer in the firſt Houſe being poſited, giveth a ſhort life; Priſon. ſignifies men to be moſt wicked, of a filthy and cruel unclean figure and ſhape, and ſuch as are hated and deſpiſed of all men. Carcer in the ſecond Houſe cauſeth moſt cruel and miſerable poverty; ſignifies both the theef and thing ſtollen to be taken and regained; and ſheweth no treaſure to be hid. In the third Houſe Carcer ſignifieth hatred and diſſention amongſt brethren; evil journeys, moſt wicked faith and converſation. Carcer in the fourth Houſe ſignifieth a man to have no poſſeſſions or inheritances, a Father to be moſt wicked, and to die a ſudden and evil death. In the fifth Houſe Carcer giveth many 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; ſignifieth ſervants to be wicked, rather unprofitable; Phyſitians 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 kinde of death to be by ſome fall, miſchance, or falſe accuſation, or that men ſhall be condemned in priſon, or in publike judgement, and ſheweth them to be put to death, or that they ſhall often lay violent and deadly hands upon themſelves; denieth a wife to have any portion and legacies. Carcer in the ninth Houſe, ſheweth he that is abſent ſhall not return, and ſignifieth ſome evil ſhall happen to him in his journey; it denotes perſons of no Religion, a wicked conſcience, and ignorant of learning. In the tenth Houſe Carcer cauſeth Princes to be very wicked, and wretchedly to periſh, becauſe when they are eſtablished in their power, they will wholly addict 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 Sorrow afflicteth it with many moleſtations; ſignifieth a perſon of good manners and carriage, but one that is ſolitary, and ſlow in all his buſineſs and occaſions; one that is ſolitary, melancholly, ſeldom laughing, but moſt covetous 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 theef nor the theft. Tristitia in the third Houſe ſignifieth a man to have few brethren, but ſheweth that he ſhall outlive 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 hoorder up of money. In the fifth Houſe it ſignifies no children, or that they ſhall ſoon die; ſheweth a woman with child to bring forth a woman-child, giveth no fame nor honors. 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 contentions to be very hurtful, and determining againſt you. In the eighth Houſe it ſignifies the kinde of death to be with long and grievous ſickneſs, 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 unfortunate, but declareth men to be of good Religion, devour, 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 ſlow in determining of cauſes; bringeth a Mother to a good old age, with integrity and honeſty of life, but mixt with divers diſcommodities and miſfortunes; it raiſeth to great Offices, but they ſhall not be long enjoyed nor perſevered in; it ſignifies ſuch Offices as do appertain to the water, or tillage, and manuring of the Earth, or ſuch as are to be imployed about matters of Religion and wiſdom. In the eleventh Houſe Tristitia ſignifies ſcarcity of friends, and the death of friends; and alſo ſignifies little love or favour. In the twelfth Houſe it ſheweth no enemies; wretchedly condemneth the impriſoned; and cauſeth many diſcommodities and diſprofits to happen in ones life.

Caput Draconis in the firſt Houſe augmenteth life and fortune. Dragons head. In the ſecond Houſe he increaſeth riches and ſubſtance; ſaveth and concealeth a theef; 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 many 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; ſignifieth the Phyſitian 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 eight Houſe he ſheweth the death to be certain, increaſeth 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 gainful Magiſtracy. In the eleventh Houſe he cauſeth many friend, 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 reſpective Houſes aforeſaid, Dragons tail. giveth the contrary judgement to Caput. And theſe are the natures of the figures of Geomancy, and their judgments, in all and ſingular their Houſes, upon all maner of Queſtions to be propounded, of or concerning any matter or thing whatſoever.

But now in the maner of proceeding to judgement, 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 onely anſwer thereunto by the figure contained in ſuch a Houſe; but beholding and diligently reſpecting all the figures, and the Index it ſelf in two Houſes, you ſhall ground the face of judgement. 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 judgement: as for example, if a Queſtion ſhall be propounded of the ſecond Houſe concerning a theef, and the figure of the ſecond Houſe ſhall be found in the ſixth, it declareth the theef to be ſome of ones own houſhold or ſervants: and after this maner ſhall you judge and conſider of the reſt; for this whole Art conſiſteth in the Commixtures of the figures, and the natures thereof; which whoſoever doth rightly practice, he ſhall alwaies declare moſt true and certain judgements upon every particular thing whatſoever.

Of OCCULT PHILOSOPHY, OR Of MAGICAL CEREMONIES: The Fourth Book. 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 it ſelf, and after what maner 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, then Practically; and ſome alſo are not handled compleatly and fully, and others very figuratively, and as it were Enigmatically and obſcure Riddles, as being thoſe which we have attained unto with great ſtudy, diligence, and very curious ſearching and exploration, and are heretofore ſet forth in a more rude and unfaſhioned maner. Therefore in this book, which we have compoſed 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 Magical Diſcipline, and the moſt pleaſant and delectable experiments of the ſacred Deities. So that as by the reading of our other books of Occult Philoſophy, thou maiſt earneſtly covet the knowledge of theſe things; even ſo with reading this book, thou ſhalt truely triumph. Wherefore let ſilence hide theſe things within the ſecret cloſets of thy religious breaſt, and conceal them with conſtant Taciturnity.

This therefore is to be known, That the names of the intelligent preſidents of every one of the Planets are conſtituted after this maner: 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 Signes through the ſeveral degrees; and out of the ſeveral degrees, from the aſpects of the Planet himſelf, the calculation being made from the degree of the aſcendant. In the like maner 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 ſignes, from the beginning of these •• th Houſe. Now the name of the ſupreme & 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 maner already delivered: & 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 maner ſhalt thou underſtand the names of the great preſident in 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 signes, beginning from the degree of the aſcendant and to attain to the names of the evil ſpirits, by working the contrary way.

You muſt alſo obſerve, that the names of the evil ſpirits are extracted, aſwel from the names of the good ſpirits, as of the evil: ſo notwithſtanding, that if we enter the table with the name of a good ſpirit of the ſecond order, the name of the evil ſpirit ſhall be extracted from the order of the Princes and Governours; 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 Governour, after what maner ſoever they are extracted, whether by this table, o from a celeſtial 〈◊〉 , the names which do proceed from hence, ſhall be the names of the evil ſpirits, the Miniſters of the inferiour 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 ſuperiour order of the Governours. The ſame order is, if we enter with the name of an evil ſpirit of the ſuperiour order. If therefore we enter this table with the names of the 〈◊〉 of the third order, or with the names of the 〈◊〉 ſpirits, aſwel of the good ſpirits, as of the evil, the names extracted ſhall be the names of the miniſtring ſpirits of the inferiour order.

But many Magicians, men of no ſmall Authority, will have the tables of this kinde to be extended with 〈◊〉 letters: ſo that by the ſame tables alſo, 〈◊〉 of the name of any office or effect, might be found out the name of any ſpirit, aſwel good as evil, by the ſame maner which is above delivered, by taking the name of the office or of the effect, in the columne of letters, in their own line, under their 〈◊〉 . And of this practice Triſmegistus is a great Author, who delivered this kinde of calculation in Egyptian letters: not unproperly alſo may they be referred to other letters of other tongues, for the reaſons aſſigned to the ignes; for truly he only in extant of all men, who have 〈◊〉 concerning the attaining to the names of ſpirits.

Therefore the force, ſecrecy and power, in what maner the ſacred names of ſpirits are truly and tightly found out, conſiſteth in the diſpoſing of vowels, which do make the name of a ſpirit, and wherewith is conſtituted the true name, and right word. Now this art is thus perfected and brought to paſs: firſt, we are to take heed of the placing the vowels of the letters, which are found by the calculation of the celeſtial figure, to finde the names of the ſpirits of the ſecond order, Preſidents and Governours. And this in the good ſpirits, is thus brought to effect, by conſidering the ſtars which do conſtitute and make the letters, and by placing 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 remianeth thereof, let it be projected from the degree of the aſcendent, and where that number endeth, there is part of the vowel of the firſt letter: begin therefore to calculate the vowels of their letters, according to their number 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 finde the part of the ſecond letter, by ſubſtracting the degree of a ſtar which is the ſecond in order from the firſt ſtar; and that which remaineth, caſt from the aſcendant. 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 maiſt thou ſearch out the vowels of the following letters alwaies, 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 ſucceſſion of the ſignes. And in calculating the names of the evil ſpirits, where in the names of the good ſpirits is taken the degree 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 ſignes, by taking the beginning from the degree of the tenth Houſe.

But in all extractions by tables, the vowels are placed after another maner. In the firſt place therefore is taken the certain number of letters making the name it ſelf, and is thus numbred from the beginning of the columne of the firſt letter, or whereupon the name is extracted; and the letter on whi h this number falleth, is referred to the firſt letter of the name, extracted by taking the diſtance of the one from the other, according to the order of the Alphabet. But the number of that diſtance is projected from the beginning of his columne; and where it endeth, there is part of the firſt vowel; from thence therefore thou ſhalt calculate the vowels themſelves, in their own number and order, in the ſame columne; and the vowel which ſhall fall upon the firſt letter of a name, the ſame ſhall be attributed to that name. Now thou ſhalt finde 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 columne; and where he ſhall ceaſe, there is the 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 their own letters, are to be attributed unto them: if therefore any vowel ſhall 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 alſo you may proceed in the ſame way; except only, that you make the numerations after a contrary and backward order, contrary to the ſucceſſion of the Alphabet, and contrary to the order of the columnes (that is to ſay) in aſcending.

The name of good Angels, and of every man, which we have taught how to finde out, in our third book of Occult Philoſophy, according to that maner, 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 figure 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 th ſe letters which fall upon the degrees of the ſaid places, according 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 ſtars 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, according 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 calculation 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 D •• on: 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 maner, except only that the projections muſt be performed contrary to the courſe and order of the ſucceſſion of the ſignes, ſo that whereas in ſeeking the names of good ſpirits, we are to calculate from the beginning of Aries contrariwiſe, in attaining the names of the evil, we ought to account from the beginning of Libra. And whereas in the good ſpirits we number from the degree of the 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 dilivered 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 cometh 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, according to the ſix magnitudes of the ſtars, whereunto the planets alſo are reduced. The firſt magnitude holdeth a Star, with the Sun, 〈◊〉 a Croſs. The ſecond with Jupiter a circular point. The third holdeth with Saturn, a ſemicircle, a triangle, either crooked, round, or acute. 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 in 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.

When therefore a character is to be found of any celeſtial Image aſcending in any degree or face of a ſigne, 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 ſines are drawn after the ſimilitude of the Image ſignified, as copiouſly as the ſame can be done.

But the Characters which are extracted according 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 eaſie to thoſe that apprehend it, yet there 〈◊〉 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 product: 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 that number 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 Arithmetical figure of number; which notwithſtanding ought no 〈◊〉 〈◊〉 the number of nine, or nine Angles.

The Characters of good Spirits.

A ſimple point.

Round.

Starry.

Straight ſtanding line.

Lying.

Oblique.

Line crooked like a bow.

Like waves.

Toothed.

Interſection right.

Inherent.

Adhering ſeparate.

Obli que interſection ſimple.

Mixt.

Manifold.

Perpendicular right dexter.

Sinister.

Neuter.

A whole figure.

Broken.

Half.

A letter inhering.

Adhering.

Separate.

The Characters of evil Spirits.

A right line.

Crooked.

Reflexed.

A ſimple figure.

Penetrate.

Broken.

A right letter.

Retrograde.

Invers'd.

Flame.

Winde.

Water.

A maſs.

Rain.

Clay.

A flying thing.

A creeping thing.

A ſerpent.

An eye.

A hand.

A foot.

A crown.

A crest.

Horns.

A ſcepter.

A ſword.

A ſcourge.

But the Characters which are underſtood by the revelation of Spirits, take their vertue from thence; becauſe they are, as it were, certain hidden ſeals, making the harmony of ſome divinity: either they are ſignes of a Covenant entred into, and of promiſed and plighted faith, or of obedience. And thoſe Characters cannot by any other means be ſearched out.

Moreover, beſides theſe Characters, there are certain familiar Figures & Images of evil Spirits, under which forms they are wont to appear, and yield obedience to them that invoke them. And all theſe Characters or Images may be ſeen by the table following, according to the courſe of the letters conſtituting the names of Spirits themſelves: ſo that if in any letter there is found more then the name of one Spirit, his Image holdeth the pre-eminence, the others imparting their own order; ſo that they which are the firſt orders, to them is attributed the head, the upper part of the body, according to their own figure: thoſe which are the loweſt, do poſſeſs the thighs and feet; ſo alſo the middle letters do attribute like to themſelves the middle parts of the body, or give the parts that 〈◊〉 . But if there happen any contrariety, that letter which is the ſtronger in the number ſhall bear rule: and if they are equal, they all impart equal things. Furthermore, if any name ſhall obtain any notable Character or Inſtrument out of the Table, he ſhall likewiſe have the ſame character in the Image.

We may alſo attain to the knowledge of the dignities of the evil Spirits, by the ſame Tables of Characters and Images: for upon what ſpirit ſoever there falleth any excellent ſigne or inſtrument out of the Table of Characters, he poſſeſſeth that dignity. As if there ſhall be Crown, it ſheweth a Kingly dignity; if a Creſt or Plume, a Duke dome; if a Horn, a County; if without theſe there be a Scepter, Sword, or forked Inſtrument, it ſheweth Rule and Authority. Likewiſe out of the Table of Images you ſhall finde them which bear the chief Kingly dignity: from the Crown judge dignity; and from the Inſtruments, Rule and Authority. Laſtly, they which bear an humane ſhape and figure, have greater dignity then thoſe which appear under the Forms and 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 and excellency of Spirits, one before another. Moreover, you muſt underſtand, that the Spirits of the inferiour order, of what dignity ſoever they be, are alwaies ſubject to the Spirits of the ſuperiour order: ſo alſo, that it is not incongruent for their Kings and Dukes to be Subject and Miniſter to the preſidents of the ſuperiour order.

The ſhapes familiar to the Spirits of Saturn. ♄

THey appear for the moſt part with a tall, lean, and ſlender body, with an angry countenance, having four faces; one in the hinder part of the head, one on the former part of the head, and on each ſide noſed or beaked: there likewiſe appeareth a face on each knee, of a black ſhining colour: their motion is the moving of the winde, with a kinde of earthquake: their ſigne is white earth, whiter then any Snow.

The particular forms are, A King having a beard, riding on a Dragon. An Old man with a beard. An Old woman leaning on a ſtaffe. A Hog. A Dragon. An Owl. A black Garment. A Hooke or Sickle. A Juniper-tree.
The familiar forms to the Spirits of Jupiter. ♃

THe Spirits of Jupiter do appear with a body ſanguine and cholerick, of a middle ſtature, with a horrible fearful motion; but with a milde countenance, a gentle ſpeech, and of the colour of Iron. The motion of them is flaſhings of Lightning and Thunder; their ſigne is, there will appear men about the circle, who ſhall ſeem to be devoured of Lions.

Their particular forms are, A King with a Sword drawn, riding on a Stag. A Man wearing a Mitre in long rayment. Homo mitratus. A Maid with a Laurel-Crown adorned with Flowers. A Bull. A Stag. A Peacock. An azure Garment. Azurino veſtis. 〈◊〉 . A Sword. A Box-tree.
The familiar forms of the Spirits of Mars. ♂

THey appear in a tall body, cholerick, a filthy countenance, of colour brown, ſwarthy or red, having horns like Harts horns, and Griphins claws, bellowing like wilde Bulls. Their Motion is like fire burning; their ſigne Thunder and Lightning about the Circle.

Their particular ſhapes are, A King armed riding upon a Wolf. A Man armed. A Woman holding a buckler on her thigh. A Hee-goat. A Horſe. A Stag. A red Garment. Wool. A Cheeſlip.
Multiceps.Shapes familiar to the Spirits of the Sun. ☉

THe Spirits of the Sun do for the moſt part appear in a large, full and great body ſanguine and groſs, in a gold colour, with the tincture of blood. Their motion is as the Lightning of Heaven; their ſigne 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. Candatus.
Familiar ſhapes of the Spirits of Venus. ♀

THey do appear with a fair body, of middle ſtature, with an amiable and pleaſant countenance, of colour white or green, the upper part golden. The motion of them is as it were a moſt clear Star. For their ſigne, there will ſeem to be maids playing without the Circle, which will provoke and allure him that calleth them to play. But their particular forms are,

A King with a Scepter riding upon a Camel. A Maid clothed and dreſſed beautifully. A Maid naked. A Shee-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 with an affable ſpeech; in a humane 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 ſigne, they cauſe and bring horror and fear unto him that calls them. But their particular ſhapes are,

A King riding upon a Bear. A fair Youth. A Woman holding a diſtaffe. A Dog. A Shee-bear. A Magpie. A Garment of ſundry changeable colours. A Rod. A little ſtaffe.
The forms familiar to the Spirits of the Moon.

THey will for the moſt part appear in a great and full body, ſoft and phlegmatique, of colour like a black obſcure cloud, having a ſwelling countenance, with eyes red and full of water, a bald head, and teeth like a wilde boar. Their motion is as it were an exceeding great tempeſt of the Sea. For their ſigne, there will appear an exceeding great rain about the Circle. And their particular ſhapes 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 having many feet.

But we now come to ſpeak of the holy and ſacred Pentacles and Sigils. Now theſe pentacles, are as it were certain holy ſignes preſerving us from evil chances and events, and helping and aſſiſting us to binde, exterminate, and drive away evil ſpirits, and alluring the good ſpirits, and reconciling them unto us. And theſe pentacles do conſiſt either of Characters of the good ſpirits of the ſuperiour order, or of ſacred pictures of holy letters or revelations, with apt and fit verſicles, which are compoſed either of Geometrical figures and holy names of God, according to the courſe and maner of many of them; or they are compounded of all of them, or very many of them mixt. And the Characters which are uſeful for us to conſtitute and make the pentacles, they are the Characters of the good Spirits, eſpecially and chiefly of the good ſpirits of the firſt and ſecond order, and ſometimes alſo of the third order. And this kinde of Characters are eſpecially to be named holy; and then thoſe Characters which we have above called holy. What Character ſoever therefore of this kinde is to be inſtituted, we muſt draw about him a double circle, wherein we muſt write the name of his Angel: and if we will adde 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 maner of his numbers, that alſo ſhall be lawful to be done. But the holy pictures which do make the pentacles, are they which everywhere are delivered unto us in the Prophets and ſacred Writings, as well of the old as of the new Teſtament. Even as the figure of the Serpent hanging on the croſs, and ſuch-like; whereof very many may be found out of the iſions of the Prophets, as of The brazen ſerpent ſet up in the wilderneſs. Eſaias, Daniel, Eſdras and others, and alſo out of the revelation of the Apocalypſe. And we have ſpoken of them in our third book of Occult Philoſophy, where we have made mention of holy things. Therefore when any picture is poſited of any of theſe holy Images, let the circle be drawn round about it on each ſide thereof, wherein let there be written ſome divine name, that is apt and conformed to the effect of that figure, or elſe there may be written about it ſome verſicle taken out of part of the body of holy Scripture, which may deſire to aſcertain or deprecate the deſired effect. As, if a pentacle were to be made to gain victory or revenge againſt ones enemies, aſwel viſible as 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 Accipe gladium ſanctum, munus à Deo, in quo concides adverſarios populi mei Iſrael. contained; To wit, Take the holy Sword, the gift of God, wherewith thou ſhalt ſtay the adverſaries of my people Iſrael. Or alſo 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 any 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 according to the reaſon and rule of the numbers, as we have taught in our ſecond book of Occult Philoſophy, where we have treated of the numbers, and of the like operations. And of this fort there are two pentacles of ſublime vertue and great power, very uſeful and neceſſary to be uſed in the conſecration of experiments and Spirits: one whereof is that in the firſt 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 it is written, about which let there be written, I am Alpha & Omega, the beginning Ego ſum primus & noviſſimus, vivus & fui mortuus: & ecce ſum vivens in ſecula ſeculorum; & babeoclaves mortis & inferni. 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 virtuti tuae, &c.

Give commandment, O God, to thy ſtrength.

Confirm, Oh God, thy work in us.

Let them be as duſt before the face of the winde. And let the Angel of the Lord ſcatter them. Let all their wayes be darkneſs and uncertain. And let the Angel of the Lord perſecute them.

Moreover, let there be written about it the ten general names, which are, El, Elohim, Elohe, Zebaoth, Elion, Eſcerchie, Adonay, Jah, Tetragrammaton, Saday.

There is another pentacle, the figure whereof is like unto a Lambe ſlain, having ſeven eyes, and ſeven horns, and under his feet a book ſealed with ſeven ſeals, as it is in the 5. chap. of the Apocalypſe. Whereabout let there be written this verſicle: Behold the Lion hath overcome of 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 lghtning fall down from heaven. Behold, I have given you power to tread upon Serpents and Scorpions, and over all the power of your enemies, and nothing 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 vertue, there muſt be written thereupon, in all the ſeveral Angles, ſome Divine name, obtaining the force and efficacie of the thing deſired: yet ſo nevertheleſs, that the name which is of this ſort do conſiſt of juſt ſo many letters, as the Figure may conſtitute a number; or of ſo many letters of a name, as joyned together amongſt themſelves, may make the number of a Figure; or by any number which may be divided without any ſuperfluity or diminution. Now ſuch a name being found, whether it be onely one name or more, or divers names, it is to be written in all the ſeveral Angles in the Figure: but in the middle of the Figure let the revolution of the name be whole and totally placed, or at leaſt principally.

Oftentimes alſo we conſtitute Pentacles, by making the revolution of ſome kinde 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 befitting 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 efficacie, 〈◊〉 extenſion and enlargement of force and vertue.

As, if a deprecation ſhould be made for the overthrow and deſtruction of ones enemies, then we are to minde and call to remembrance how God deſtroyed the whole face of the earth in the deluge of waters; and the deſtruction of Sodom and Gomorrha, by raining down fire and brimſtone; likewiſe, how God overthrew Pharaoh and his hoſt in the Red-Sea: and to call to minde if any other malediction or curſe be found in holy Writ. And thus in things of the like ſort. So likewiſe in deprecating and praying againſt perils and dangers of waters, we ought to call to remembrance the ſaving of Noah in the deluge of waters, the paſſing of the children of Iſrael thorow the Red-ſea; and alſo we are to minde how Chriſt walked upon the waters, and ſaved the ſhip in danger to be caſt away with the tempeſt; and how he commanded the windes 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 holy names of God, God; to wit, ſuch as are ſignificative to accompliſh our deſire, and accommodated to the deſired effect: as, if it be to overthrow enemies, we are to invoke and call upon the names of wrath, revenge, fear, juſtice, and fortitude of God: and if we would avoid and eſcape any evil or danger, we then call upon the names of mercy, defence, ſalvation, fortitude, goodneſs, and ſuch-like names of God. When alſo we pray unto God that he would grant unto us our deſires, we are likewiſe to intermix therewith the name of ſome good ſpirit, whether one onely, or more, whoſe office it is to execute our deſires: and ſometimes alſo we require ſome evil ſpirit to reſtrain or compel, whoſe name likewiſe we intermingle; and that rightly eſpecially, if it be to execute any evil work; as revenge, puniſhment, or deſtruction.

Furthermore, if there be any Verſicle in the Pſalms, or in any other part of holy Scripture, that ſhall ſeem congruent and agreeable to our deſire, the ſame is to be mingled with our prayers. Now after Prayer hath been made unto God, it is expedient afterwards to make an Oration to that executioner whom in our precedent prayer unto God we have deſired ſhould adminiſter unto us, whether one or more, or whether he be an Angel, or Star, or Soul, or any of the noble Angels. But this kinde 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 Inchantments.

You may know further, that theſe kinde of bonds have a threefold difference: for the firſt bond is, when we conjure by Natural things: the ſecond is compounded of Religious myſteries, by Sacraments, Miracles, and things of this ſort: and the third is conſtituted by Divine names, and holy Sigils. And by theſe kinde of bonds, we may binde not onely ſpirits, but alſo all other creatures whatſoever; as animals, tempeſts, Incendia; Envie and Malice. burnings, floods of waters, and the force and power of Arms. Oftentimes alſo we uſe theſe bonds aforeſaid, not onely by Conjuration, but ſometimes alſo uſing the means of Deprecation and Benediction. Moreover, it conduceth much to this purpoſe, to joyn ſome ſentence of holy Scripture, if any ſhall be found convenient hereunto: as, in the Conjuration of Serpents, by commemorating the curſe of the Serpent in the earthly Paradiſe, and the ſetting up of the Serpent in the wilderneſs; and further adding that Verſicle, Thou ſhalt walk upon the Aſp and the Baſilisk, &c. Superſtition Super aſpidem & baſiliſcum ambulabis, &c. alſo is of much prevalency herein, by the tranſlation of ſome Sacramental Rites, to binde that which we intend to hinder; as, the Rites of Excommunication, of Sepulchres, Funerals, Buryings, and the like.

And now we come to treat of the Conſecrations which men ought to make upon all inſtruments and things neceſſary to be uſed in this Art: and the vertue of this Conſecration moſt chiefly conſiſts in two things; to wit, in the power of the perſon conſecrating, and by the vertue of the prayer by which the Conſecration is made. For in the perſon conſecrating, there is required holineſs of Life, and power of ſanctifying: both which are acquired by Dignification and Initiation. And that the perſon himſelf ſhould with a firm and undoubted faith believe the vertue, power, and efficacie hereof. And then in the Prayer it ſelf by which this Conſecration is made, there is required the like holineſs; which either ſolely conſiſteth in the prayer it ſelf, as, if it be by divine inſpiration ordained to this purpoſe, ſuch as we have in many places of the holy Bible; or that it be hereunto inſtituted through the power of the Holy Spirit, in the ordination of the Church. Otherwiſe there is in the Prayer a Sanctimony, which is not onely by it ſelf, but by the commemoration of holy things; as, the commemoration of holy Scriptures, Hiſtories, Works, Miracles, Effects, Graces, Promiſes, Sacraments and Sacramental things, and the like. Which things, by a certain ſimilitude, do ſeem properly or improperly to appertain to the thing conſecrated.

There is uſed alſo the invocation of ſome Divine names, with the conſignation of holy Seals, and things of the like ſort, which do conduce to ſanctification and expiation; ſuch as are the Sprinkling with Holy-Water, Unctions with holy Oyl, and odoriferous Suffumigations appertaining to holy Worſhip. And therefore in every Conſecration there is chiefly uſed the Benediction and Conſecration of Water, Oyl, Fire, and Fumigations, uſed everywhere with holy Wax-lights or Lamps burning: for without Lights no Sacrament is rightly performed. This therefore is to be known, and firmly obſerved, That if any Conſecration be to be made of things profane, in which there is any pollution or defilement, then an exorciſing and expiation of thoſe things ought to precede the conſecration. Which things being ſo made pure, are more apt to receive the influences of the Divine vertues. We are alſo to obſerve, that in the end of every Conſecration, after that the prayer is rightly performed, the perſon conſecrating ought to bleſs the thing conſecrated, by breathing out ſome words, with divine vertue and power of the preſent Conſecration, with the commemoration of his vertue and authority, that it may be the more duely performed, and with an earneſt and intentive minde. And therefore we will here lay down ſome examples hereof, whereby the way to the whole perfection hereof may the more eaſily be made to appear unto you.

So then, in the conſecration of water, we ought to commemorate how that God hath placed the firmament in the midſt of the waters, and in what maner that God placed the fountain of waters in the earthly Paradiſe, from whence ſprang four holy rivers, which watered the whole earth. Likewiſe we are to call to remembrance in what manner God made the water to be the inſtrument of executing his juſtice in the deſtruction of the Gyants 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 thorow the midſt of the Sea on dry ground, and through the midſt of the river of Jordan; and likewiſe how marvelouſly he drew forth water out of the ſtony rock in the wilderneſs; and how at the prayer of Samſon, 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. Moreo er, certain divine names are to be invocated, which are conformable hereunto; as, that God is a living fountain, living water, the fountain of mercy; and names of the like kinde.

And likewiſe in the conſecration of fire, we are to commemorate how that God hath created the fire to be an inſtrument to execute his juſtice, for puniſhment, vengeance, and for the expiation of ſins: alſo, when God ſhall come to judge the world, he will command a conflagration of fire to go before him. And we are to call to remembrance in what manner God appeared to Moſes in the burning buſh; and alſo, how he went before the children of Iſrael in a pillar of fire; and that nothing can be duely offered, ſacrificed, or ſanctified, without fire; and how that God inſtituted fire to be kept continually burning in the Tabernacle of the Covenant; and how miraculouſly he re-kindled the ſame, being extinct, and preſerved it elſewhere from going out, being hidden under the waters: and things of this ſort. Likewiſe the Names of God are to be called upon which are conſonant hereunto; as, it is read in the Law and the Prophets, that God is a conſuming fire: and if there be any of the Divine names which ſignifies 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 Oyl and Perfumes, we are to call to remembrance ſuch holy things as are pertinent to this purpoſe, which we read in Exodus of the holy anoynting oyl, and divine names ſignificant hereunto, ſuch as is the name Chriſt, which ſignifies anoynted: and what myſteries there are hereof; as that in the Revelation, of the two Olive-trees diſtilling holy oyl into the lamps that burn before the face of God: and the like.

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

Theſe therefore are the Conſecrations which firſt of all are neceſſary to be uſed in every kinde of devotion, and ought to precede it, and without which nothing in holy Rites can be duely performed.

In the next place now we ſhall ſhew unto you the conſecration of Places, Inſtruments, and ſuch-like things.

Therefore when you would conſecrate any Place or Circle, you ought to take the prayer of Solomon uſed in the dedication of the Temple: and moreover, you muſt bleſs the place with the ſprinkling of Holy-water, and with Fumigations; by commemorating in the benediction holy myſteries; ſuch as theſe are: The ſanctification of the throne of God, of mount Sinai, of the Tabernacle of the Covenant, of the Holy of holies, of the temple of Jeruſalem. Alſo, the ſanctification Sanctum ſanctorum. of mount Golgotha, by the crucifying of Chriſt; the ſanctification of the Temple of Chriſt; of mount Tabor, by the transfiguration and aſcenſion of Chriſt: and the like. And by invocating divine names which are ſignificant hereunto; ſuch as the Place of God, the Throne of God, the Chayr of God, the Tabernacle of God, the Altar of God, the Habitation of God, and ſuch-like divine names of this ſort; which are to be written about the Circle or place to be conſecrated.

And in the conſecrations of inſtruments, and of all other things whatſoever that are ſerviceable to this Art, you ſhall proceed after the ſame manner, by ſprinkling the ſame with Holy-water, perfuming the ſame with holy Fumigations, anoynting it with holy Oyl, ſealing it with ſome holy Sigil, and bleſſing it with prayer; and by commemorating holy things out of the ſacred Scriptures, Religion, and Divine names which ſhall be found agreeable to the thing that is to be conſecrated: as for examples ſake, in conſecrating a ſword, we are to call to remembrance that in the Goſpel, He that hath Qui habet duas tunicas, &c. two coats, &c. and that place in the ſecond of the Macchabees, That a ſword was divinely and miraculouſly ſent to Judas Macchabew. And if there be any thing of the like in the Prophets; as that place, Take unto you two-edged Swords, &c. Accipte vobis gladios bis acutos.

In like maner you ſhall conſecrate experiments and books, and whatſoever of the like nature, as is contained in writings, pictures, and the like, by ſprinkling, perfuming, anointing, ſealing, and bleſſing with holy commemorations, and calling to remembrance the ſanctifications of myſteries; As, the ſanctifying 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 New; The ſanctification of the Law, and of the Prophets, and Scriptures, which are promulgated by the holy Ghoſt. Moreover, there is to be commemorated ſuch divine names as are fit and convenient hereunto; as theſe are: The Teſtament of God, The book of God, The book of life, The knowledge of God, The wiſdom of God; and the like. And with ſuch kinde of Rites is the perſonal conſecration performed.

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

It is to be known alſo, that Vowes, Oblations, and Sacrifice, have the power of conſecration, aſwel 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 ſacrifice, with certain names or things; as, Fumigations, Unctions, Rings, Images, Looking-glaſſes; and things leſs material, as Deities, Sigils, Pentacles, Inchantments, Orations, Pictures, and Scriptures: of which we have largely ſpoken in our third book of Occult Philoſophy.

There is extant amongſt thoſe Magicians (who do moſt uſe the miniſtery of evil ſpirits) a certain Rite of invocating ſpirits by a Book to be conſecrated before to that purpoſe; which is properly called, A book of Spirits; whereof we Liber Spirituum. ſhall now ſpeak a few words. For this book is to be conſecrated, a book of evil ſpirits, ceremoniouſly to be compoſed, in their name and order: whereunto they binde 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 maner: 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, and his dignity and place, with his office and power. Yet very many do compoſe this book otherwiſe, omitting the characters or image: but it is more efficacious not to neglect any thing which conduceth to it.

Moreover, there is to be obſerved the circumſtances of places, times, hours, according to the Stars which theſe ſpirits are under, and are ſeen to agree unto, their ite, rite, and order being applied.

Which book being ſo written, and well bound, is to be adorned, garniſhed, and kept ſecure, with Regiſters and Seals, leſt it ſhould happen after the conſecration to open in ſome place not intented, and indanger the operator. Furthermore, this book ought to be kept as reverently as may be: for irreverence of minde cauſeth it to loſe its vertue, with pollution and profanation.

Now this ſacred book being thus compoſed according to the maner already delivered, we are then to proceed to the conſecration thereof after a twofold way: one whereof is, That all and ſingular the ſpirits who are written in the book, be called to the Circle, according to the Rites and Order which we have before taught; and the book that is to be 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 Oathes which are written in that book; and then the book to be conſecrated being placed without the Circle in a triangle 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 rite and order.

There is another maner of conſecrating a book of ſpirits, which is more eaſie, and of much efficacie 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 before ſet forth; but in the end thereof let there be written Invocations and Bonds, and ſtrong Conjurations, wherewith every ſpirit may be bound. Then this book muſt be bound between two Tables or Lamens, and in the inſide thereof let there be drawn the holy Pentacles of the Divine Majeſtie, 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 maner, let it be brought in a clear and fair time, to a Circle prepared in a croſs way, according to the Art which we have before delivered; and there in the firſt place the book being opened, let it be conſecrated to the rites and ways which we have before declared concerning Conſecration. Which being done, let all the ſpirits be called which are written in the book, in their own order and place, by conjuring them thrice by the bonds deſcribed in the book; that they come unto that place within the ſpace of three days, to aſſure their obedience, and confirm the ſame, to the book ſo to be conſecrated. Then let the book be wrapped up in clean linen, and buried in the middle of the Circle, and there faſt ſtopped up: and then the Circle being deſtroyed, after the ſpirits are licenſed, depart before the riſing of the ſun: and on the third day, about the midd e 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 their order, and deſtroying the Circle, depart before the ſun riſe. And this is the laſt rite and maner of conſecrating, profitable to whatſoever writings and experiments, which do direct to ſpirits, placing the ſame between two holy Lamens or Pentacles, as before is ſhewn.

But the Operator, when he would work by the book thus conſecrated, let him do it in a fair and clear ſeaſon, when the ſpirits are leaſt troubled; and let him place himſelf towards the region of the ſpirits. Then let him open the book under a due Regiſter; let him invoke the ſpirits by their Oath there deſcribed and confirmed, and by the name of their character and image, to that purpoſe which you deſire: and, if there be need, conjure them by the bonds placed in the end of the book. And having attained your deſired effect, then you ſhall licenſe the ſpirits to depart.

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

The good ſpirits may be invocated of us, divers ways, and in ſundry manners do offer themſelves unto us. For they do openly ſpeak to thoſe that watch, and do offer themſelves to ourſight, 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 ight, it behoveth them eſpecially to obſerve two things: one whereof is about the diſpoſition of the invocant; the other about thoſe things which are outwardly to be adhibited to the invocation, for the conformity of the ſpirits to be called. It behoveth therefore that the invocant himſelf be religiouſly diſpoſed for many days to ſuch a myſtery. In the firſt place therefore, he ought to be confeſſed and contrite, both inwardly and outwardly, and rightly expiated, by daily waſhing himſelf with holy water. Moreover, the invocant ought to conſerve himſelf all theſe days, chaſte, abſtinent, and to ſeparate himſelf as much as may be done, from all perturbation of minde, and from all maner of forraign and ſecular buſineſs. Alſo, he ſhall obſer e faſtings 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 clothed with a holy linen garment, ſeven times call upon God, and make a deprecation to the Angels to be called according to the rule which we have before taught. Now the number of days of faſting and preparation, is commonly the time of a whole Lunation. There is alſo another number obſerved amongſt the Caballiſts, which is fourty days.

Now concerning thoſe things which do appertain to this Rite of Invocation, the firſt is, That a place be choſen, clean, pure, cloſe, quiet, free from all maner of noiſe, and not ſubject to any ſtrangers ſight. This place muſt firſt be exerciſed 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 pure 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 oyl; 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 garment of white linen, cloſe before and behinde, which may cover the whole body and the feet, and girt about you with a girdle. You ſhall alſo have a veil of pure clean linen, and in the fore-part thereof let there be fixed golden or gilded Lamens, with the inſcription of the name Tetragrammaton; all which things are 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 feet 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 your ſelf, then with making a perfume, you ſhall ſigne your ſelf with holy oyl 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 chaſte communication, and licenſe them to depart.

Now the Lamen which is to be uſed to invoke any good ſpirit, you ſhall make after this maner; either in metal conformable, or in new wax, mixt with ſpecies and colours conformable: or it may be made in clean paper, with convenient 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 ſix corners; in the middle whereof, let there be Hexagonus written the name and character of the Star, or of the Spirit his governour, to whom the good ſpirit that is to be called is ſubject. And about this character, let there be placed ſo many characters of five corners, as the ſpirits we would call Pentagonus together at once. And if we ſhall call onely one ſpirit, nevertheleſs 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 above delivered.

And this is the way of making the general Table, ſerving for the invocation of all good ſpirits whatſoever. Nevertheleſs we may make ſpecial Tables congruent to every ſpirit, by the rule which we have abo e ſpoken of concerning holy Pentacles.

And now we will declare unto y •• another Rite more eaſie to perform this thing: that is to ſay, Let the man that is to receive any Oracle from the good ſpirits, be chaſte, pure, and confeſs'd. Then a place being prepared pure and clean, and covered everywhere with white linen, on the Lords day in the new of the moon let him enter into that place, clothed with clean white garments; and let him exorcize the place, and bleſs it, and make a Circle therein with a ſanctified cole; and let there be written in the vttermoſt part of the Circle the names of the Angels, and in the inner part thereof let there be written the mighty names of God: and let him place within the Circle, at the four angles of the world, the Cenſers for the perſumes. Then let him enter the place faſting, and waſhed, and let him begin to pray towards the eaſt this whole Pſalm: Beati immaculati in via, &c. Pſal. 119. Bleſſed are the undefiled in the way, &c. by perfuming; and in the end deprecating the Angels, by the ſaid divine names, that they wil daign to diſcover and 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 oyl, 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, and let him begin to walk about in a circuit within the ſaid Circle from the eaſt to the weſt, until he is wearied with a dizzineſs of his brain: let him fall down in the Circle, and there he may reſt; and forthwith he ſhall be wrapt up in an ecſtaſie, 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 maner of faſting muſt be ſuch, that he abſtain from all things having a life of Senſe, and from thoſe things which do proceed from them: and let him onely 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 oyl 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 have upon 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 receive 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 unto himſelf a Ring of the Sun or of Saturn for this purpoſe. There is alſo an Image to be made, of excellent efficacie and power to work this effect; which being put under his head when he goeth to ſleep, doth effectually give true dreams of what things ſoever the minde hath before determined or conſulted on. The Tables of Numbers do likewiſe confer to receive an Oracle, being duly formed under their own Conſtellations. And theſe things thou mayſt know in the third book of Occult Philoſophy.

Holy Tables and Papers do alſo ſerve to this effect, being ſpecially compoſed and conſecrated: ſuch as is the Almadel of Solomon, and the Table of the Revolution of the name Tetragrammaton. And thoſe things which are of this kinde, and written unto theſe things, out of divers figures, numbers, holy pictures, with the inſcriptions of the holy names of God and of Angels; the compoſition whereof is taken out of divers places of the holy Scriptures, Pſalms, and Verſicles, and other certain promiſes of the divine Revelation and Prophecies.

To the ſame effect do conduce holy prayers and imprecations, as well unto God, as to the holy Angels and Heroes: 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, Joſeph, Pharaoh, Daniel, and Nebuchadnezzar: if out of the New Teſtament, of the dream of Joſeph the husband of the bleſſed virgin Mary; of the dream of the three Wiſe-men; of John the Evangeliſt ſleeping upon the breſt of our Lord: and whatſoever of the like kinde can be found in Religion, Miracles, and Revelations; as, the revelation of the Croſs to Helen, the revelation of Conſtantine and Charles the Great, therevelations of Brilges, Cyril, Methodius, Mechtild, Joa him, 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 directed 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, exerciſed and conſecrated if he will; then let him perfume the ſame with ſome convenient fumigation; and let him anoint his temples with ſome unguent efficacious 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 certain and undoubted oracle by a dream, when the Moon goeth thought that ſigne which was in the ninth Houſe of his nativity, and alſo when ſhe goeth through the ſigne of the ninth Houſe of the Revolution of his nativity; and when ſhe is in the ninth ſigne from the ſigne of perfection. And this is the way and means whereby we may obtain all Sciences and Arts whatſoever, ſuddenly and perfectly, with a true Illumination of our underſtanding; although all inferiour familiar Spirits whatſoever do conduce to this effect; and ſometimes alſo evil Spirits ſenſibly informing us Intrinſecally or Extrinſecally.

But if we would call an 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 that Planet; which being known, let there be ſought out a place fit and proper for his invocation, according 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 Flouds, then let the place be choſen in the Shore; and ſo of the reſt. Then her there be choſen a convenient time, both for the quality of the Air, ſerene, clean, 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 infortunate, ſometimes of the day, and ſometimes of the night, as the Scars and Spirits do require. Theſe things being conſidered, let there be a Circle in the place elected, aſwel for the defence of the 〈◊〉 , as for the confirmation of the Spirit. And in the Circle it ſelf there are to be written the divine general names, and thoſe things which do yeild defence 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 bear rule, and are able to binde and conſtrain that Spirit which we intend to call. And if we will any more fortifie and ſtrengthen our Circle, we may adde 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 maner of numbers and figures: of which in the ſecond book of Occult Philoſophy it is ſufficiently ſpoken. Further, He is to be provided of lights, perfumes, unguents and medicines, compounded according to the nature of the Planet and Spirit; which do partly agree with the Spirit, by reaſon of their natural and coeleſtial vertue; and partly are exhibited to the Spirit for religious and ſuperſtitious worſhip. Then he muſt be furniſhed with holy and conſecrated things, neceſſary aſwel for the defence of the Invocant, and his fellows, as alſo ſerving for bonds to binde and conſtrain the Spirits; ſuch as are either holy Papers, Lamens, Pictures, Pentacles, Sword, Scepters, Garments of convenient matter and colour, 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 f rſt place let him conſecrate the Circle, and all thoſe things which he uſeth; which being performed with a convenient geſture and countenance let him begin to pr •• wi h 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, the ought to take the firſt place. After theſe Prayers and Orations are ſaid, then let him begin to invocate the Spirit which he deſireth, with a gentle and loving Inchantment, to all the coaſts of the World, with the commemoration 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 et him repeat his invocation, as aboveſaid, unti he hath done it threetimes; and if the Spirit be pertinacious, obſtinate, and will not appear, then let him begin to conjure with divine power; ſo alſo that the conjurations and all his commemorations do agree with the Nature and Offices of the Spirit himſelf, and reiterate the ſame three times, from ſtronger to ſtronger, uſing Objurgations, Contumelies, Curſings, & 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, and earneſtly intreating him, let him firſt require his name, and if he be called by any other name: and then proceeding further, let him ask him whatſoever he will: and if in any thing the Spirit ſhall ſhew himſelf obſtinate or lying; let him be bound by covenient conjurations: and if you doubt of any lye, make without the Circle with the conſecrated Sword, the figure of a triangle or A Character with five corners. Pentagone, and compel the Spirit to enter into it: and if thou receiveſt any promiſe which thou wouldſt have to be confirmed with an Oath, let him ſtretch the ſword out of the Circle, and ſwear the Spirit, by laying his hand upon the Sword. Then having obtained 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 Exorciſmes, and by making contrary fumigations. And when he is departed, go not out of the Circle, but make a ſtay, making prayer, and gi ing of thanks unto God and the good Angels, and alſo pra ing for your defence and conſervation: and then all thoſe things being orderly performed, you may depart.

But if your hope be fruſtrated, and no Spirits 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 that you ſhall amend, by adding or diminiſhing; for the conſtancy of Reiteration doth often increaſe your authority and power, and ſtriketh terror into the Spirits, and humbleth them to obey.

And therefore ſome uſe to make a Gate in the Circle, whereby they may go in and out, which they open and ſhut as they pleaſe, and fortifie 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 neglect this, are very greatly in danger, except they are fortified with ſome ſublime defence.

Often imes alſo the Spirits do come, although they appear not viſible, (for to cauſe terror to him that calls them) either in the things which he uſeth, or in the operation it ſelf. But this kinde of licenſing is not given ſimply, but by a kinde of diſpenſation with ſuſpenſion, until in the following terms they ſhall render themſelves obedient. Alſo without a Circle theſe Spirits may be called to appear, according to the way which is above delivered about the conſecration of a book.

But when we do 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 thing which is to be unto us as an inſtrument, or ſubject of the experiment it ſelf; as, whether it be an Image, or a Ring, or a Writing, or any Character, Candle, or Sacrifice, or any thing of the like ſort; then the name of the Spirit is to be written therein, with his Character, according to the exigency of the experiment, either by writing it with ſome blood, or otherwiſe uſing a perfume agreeable to the Spirit. Oftentimes alſo making Prayers and Orations to God and the good Angels before we invocate the evil Spirit, conjuring him by the divine power.

There is another kinde of Spirits, which we have ſpoken of in our third book of Occult Philoſophy, not ſo hurtful, and neereſt unto men; ſo alſo, that they are effected with humane paſſions, and do joy in the converſation of men, and freely do inhabit with them: and others do dwell in the Woods and Deſarts; & others delight in the company of divers domeſtique Animals and wilde Beaſts; and otherſome do inhabit about Fountains and Meadows. Whoſoever therefore would call up theſe kinde of Spirits, in the place where they abide, it ought to be done with odoriferous perfumes, and with ſweet ſounds and inſtruments of Muſick, ſpecially compoſed for the buſineſs, with uſing of Songs, Inchantments and pleaſant Verſes, with praiſes and promiſes.

But thoſe which are obſtinate to yeild to theſe things, are to be compelled with Threatnings, Comminations, Curſings, Deluſions, Contumelies, and eſpecially by threatning them to expel them from thoſe places where they are converſant.

Further, if need be, thou maiſt betake thee to uſe Exorciſmes; but the chiefeſt thing that ought to be obſerved, is, conſtancy of minde, and boldneſs, free, and alienated from fear.

Laſtly, when you would invocate theſe kinde of Spirits, you ought to prepare a Table in the place of invocation, covered with clean linen; whereupon you ſhall ſet new bread, and running water or milk in new earthen veſſels, and new knives. And you ſhall make a fire, whereupon a perfume ſhall be made. But let the Invocant go unto the head of the Table, and round about it let there be ſeats placed for the Spirits, as you pleaſe, and the Spirits being called, you ſhall invite them to drink and eat. But if perchance you ſhall fear 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 book of Occult Philoſophy, we have taught how and by what means the Soul is joyned to the Body; and, what hapeneth to the Soul after death.

Thou maiſt know further, That thoſe Souls do ſtill love their relinquiſhed Bodies after death, as it were a certain affinity alluring them; ſuch as are the Souls of noxious men, which have vio ently relinquiſhed their Bodies, and Souls wanting a due burial, which do ill wander in a liquid and turbuient Spirit about their dead carkaſſes; for theſe Souls by the known means by which heretofore they were conjo ned to their Bodies, by the like vapors, liquors, and ſavours, 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 application of ſome part of their rei t Body.

In the raiſing up of theſe ſhadows, we are to perfume with new Blood, with the Bones of the dead, and with Fleſh, Egges, Milk, Honey and Oile, and ſuch-like things, which do attribute to the Souls a means apt to receive their Bodies.

It is alſo to be underſtood, That thoſe who are deſirous to raiſe up any Souls of the dead, they ought to do it in thoſe places, wherein theſe kinde of Souls are moſt known to be converſant, or for ſome alliance alluring thoſe ſouls into their forſaken Body; or for ſome kinde of affection in times paſt, impreſſed in them in their life, drawing the ſaid Soul 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, mighty incurſions, and apparitions, and ſuch-like prodigies ſeen.

Therefore the places moſt fitting for theſe things, are Church-yards. And better then them, are thoſe places wherein there is the execution of criminal judgements. And better then theſe, are thoſe places, in which of late yeers there have been ſome publike ſlaughters of men. Furthermore, that place is better then theſe, where ſome dead carkaſs, that came by a violent death, is not yet expiated, nor ritely 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 judgement.

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 right and due burial.

Now although we have ſpoken concerning ſuch places of this kinde, 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 a perfume in due maner, 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 congruent inſcriptions of Names and Seals, do very much avail to the raiſing up of departed Souls.

Moreover, theſe things which now are ſpoken of, are not alwaies ſufficient to raiſe up Souls, becauſe of an extranatural portion of underſtanding and reaſon, which is above, and known onely to the Heaven and Deſtinies, and their power.

We ought therefore to allure the ſaid Souls, by ſupernatural and coeleſtial powers duely adminiſtred, even by thoſe things which do move the very harmony of the Soul, aſwel imaginative, as rational and intellectual; as are Voices, Songs, Sound, Inchantments: and Religious things; as Prayers, Conjurations, Exorciſmes, and other holy Rites, which may very commodiouſly be adminiſtred 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 ſufficiently ſpoken concerning Magical Ceremonies, and Initiations.

But becauſe he ſeemeth to have written to the learned, and well-experienced in this Art; becauſe he doth not ſpecially treat of the Ceremonies, but rather ſpeaketh of them in general, it was therefore thought good to adde hereunto 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 if they were in preſent exerciſe, they may behold the diſtinct functions of ſpirits, how they may 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 ſillable by ſillable.

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 alwaies one and the ſame; but uſeth to be changed, according to the order of the Spirits that are to be called, their places, times, daies 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 another 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 Signe ruling in that part of time wherein you work. Eighthly, The name of the earth, according to that part of time wherein you work. Ninthly, and for the compleating 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 wherein 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 divine 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 bewritten Omega; and let a croſs divide the middle of the Circle. When the Circle is thus finiſhed, according to the rule now before written, you ſhall proceed.

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 conſequently: and when ſeven Planets and hours have made their 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. Hours of the night. 1. Yayn. 1. Beron. 2. Janor. 2. Barol. 3. Naſnia. 3. Thami. 4. Salla. 4. Athar. 5. Sadedali. 5. Mathon. 6. Thamur. 6. Rana. 7. Ourer. 7. Netos. 8. Thamic. 8. Tafrac. 9. Neron. 9. Saſſur. 10. Jayon. 10. Aglo. 11. Abai. 11. Calerva. 12. Natalon. 12. Salam.

Of the names of the Angels and their Sigils, it ſhall be ſpoken in their proper places. Now let us take a veiw of the names of the times. A year therefore is fourfold, and is divided into the Spring, Summer, Harveſt and Winter; the names whereof are theſe.

The Spring. Talvi. The Summer. Caſmaran. Autumne. Ardarael. Winter. Farlas.

The Angels of the Spring. Carataſa. Core. Amatiel. Commiſſeros. The head of the Signe 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 Signe 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 Autumne. Tarquam. Guabarel. The head of the ſigne of Autumne. Torquaret. The name of the earth in Autumne. Rabianara. The names of the Sun and Moon in Autumne. The Sun. Abragani. The Moon. Mataſignais. The 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 purging 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 then ſnow.

The Benediction of perfumes.

THe God of Abraham, God of Iſaac, God of Jacob, bleſshere the creatures of theſe kindes, that they may fill up the power and vertue 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 Exorciſme of the fire upon which the perfumes are to be put.

THe fire which is to be uſed for ſuffumigations, 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 phantaſme 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 ſanctifie it, that it may be bleſſed to ſet forth the praiſe of thy holy name, that no hurt may come to the Exerciſers or Spectators: through our 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.

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

ANcor, Amacor, Amides, Theodonias, Anitor, by the merits of thy Angels, O Lord, I will put on the Garment of Salvation, that this which 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 daies 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 Pentacle, and let the maſter carry the Sword; over which there muſt be ſaid one maſs of the Holy Ghoſt; and on the middle of the Sword, let there be written this name Agla †, and on the other ſide thereof, this 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 Circle, 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, ſaying, A •• erges me Domine, Waſh me O Lord, &c. &c.

The Maſter therefore ought to be purified with faſting, chaſtity, and abſtinency from all luxury the ſpace of three whole dayes before the day of the operation. And on the day that he would do the work, being clothed with pure garments, and furniſhed with Pentacles, Perfumes, and other things neceſſary hereunto, let him enter the Circle, and call the Angels from the four parts of the world, which do govern the ſeven Planets the ſeven dayes of the week, Colours and Metals; whoſe name you ſhall ſee in their places. And with bended knees invocating the ſaid Angels particularly, let him ſay, O Angeli ſupradicti, eſtote adjutores meae petitioni, & in adjutorium mihi, 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 doth 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, o Theos, Iſchyros, Athanatos, Paracletos, Alpha & Omega, & per haec tria nomina ſecreta, Agla, On, Tetragrammaton, quòd hodie debeatis adimplere quod cupio.

Theſe things being performed, let him read the Conjuration aſſigned for the day wherein he maketh the experiment, as we have before ſpoken; but if they ſhall be partinacious and refractory, and will not yeild themſelves obedient, neither to the Conjuration aſſigned to the day, nor to the prayers before made, then uſe the Conjurations and Exorciſmes following.

An Exorciſme of the Spirits of the Air.

NOs facti ad imaginem Dei, dotati potentia Dei, & ejus facti voluntate, per potentiſſimum & corroboratum nomen Dei El, forte & admirabile vos exorcizamus (here he ſhall name the Spirits he would have appear, of what order ſoever they be) & imperamus per eum qui dixit, & factum eſt, & per omnia nomina Dei, & per nomen Adonay, El, Elohim, Elohe, Zebaoth, Elion, Eſcerchie, Jah, Tetragrammaton, Sadai, Dominus Deus, excelſus, exorcizamus vos, atque potenter imperamus, ut appareatis ſtatim nobis hic juxta Circulum in pulchra forma, videlicet humana, & ſine deformitate & tortuoſitate aliqua. Venite vos omnes tales, quia vobis imperamus, per nomen Y & V quod Adam audivit, & locutus eſt: & per nomen Dei Agla, quod Loth audivit, & factus ſalvus cum ſua familia: & per nomen Joth, quod Jacob audivit ab Angelo ſecum luctantes, & liberatus eſt de manu fratris ſui Eſau: and by the name Anephexeton, quod Aaron audivit, & loquens, & ſapiens factus eſt: & per nomen Zebaoth, quod Moſes nominavit, & omnia flumina & paludes de terra Aegypti, verſae fuerunt in ſanguinem: & per nomen Ecerchie Oriſton, quod Moſes nominavit, & omnes flu vii ebullier unt anas, & aſcenderunt in domos Aegyptiorum, omnia deſtruentes: & per nomen Elio , quod Moſes nominavit, & fuit grando talis, qualis non fuit ab initio mundi: & per nomen Adonay, quod Moſes nominavit, & fuerunt locuſtae, & apparuerunt ſuper terram Aegyptiorum, & comederunt quae reſidua erant grandini: & per nomen Schemes amathia, quod Joſua vocavit, & remoratus eſt Solcurſum: & per nomen Alpha & Omega, quod Daniel nominavit, & deſtruxit Beel, & Draconem interfe it: & in nomine Emmanuel, quod tres pueri, Sidrach, Miſach & Abdenago, in camino ignis ardentis, cantaverunt, & liberati fuerunt: & per nomen Hagios, & ſedem Adonar, & per 〈◊〉 Theos, Iſ ytos, Athanatos, Paracletus; & per haec 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 Coelis ejecti fuiſtis uſque ad infernum locum, exorcizamus, & viriliter imper amus, 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 majeſtatis gradiens, & potentiale: & per quatuor divina animalia T. aniè ſedem divinae majeſtatis gradientia, & oculos antè & retrò habentia: & per ignem ante ejus thronum circumſtantem: & per ſanctos Angelos Coelorum, T. & per am quae Eccleſia Dei nominatur: & per ſummam ſapientiam Omnipotentis Dei viriliter exorcizamus, 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 nominis Primeumaton, tota Coeli militia compellente, maledicimus vos, privamus vos omni officio, loco & gaudio veſtro, uſque in profundum abyſſi, & uſque ad ultimum diem ju licii vos ponimus, & relegamus in ignem aeternum, & in ſtagnum ignis & ſulphuris, niſi ſtatim appareatis hic coram nobis, ante Circulum, ad faciendum voluntatem noſtram. In omnibus venite per haec nomina, Adonay Zebaeth, Adonay Amioram, Venite, venite, imperat vobis Adonay, Saday, Rex regum potentiſſimus & tremendiſſinius, eujus vires nulla ſubterfugere poteſt creatura vobis pertinaciſſimis futuris niſi obedieritis, & appareatis ante hunc Circulum, affabiles ſubito, tandem ruina flebilis miſerabiliſque, & ignis perpetuum inextinguibilis vos manet. Venite ergo in nomine Adonay Zebaoth, Adonay Amioram: venite, venite, quid tardatis? festinate imperat vobis Adonay, Saday, Rex regum, El, Aty, Titeip, Azia, Hyn, Jen, Minoſel, Achadan: Vay, Vaa, Ey, Haa, Eye, Exe, à, El, El, El, à, Hy, Hau, Hau, Hau, Va, Va, Va, Va.

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

AMorule, Taneha, Latisten, Rabur, Taneha, Latisten, Eſcha, Aladia, Alpha & Omega, Leyſte, Oriſton, Adonay: O my moſt merciful heavenly 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 illuſtrated with all wiſdom, and alwaies worſhip and glorifie thy name. I humbly implore and beſeech thee, that theſe Spirits which I call by thy judgement, 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 ſhall be commanded them, not hurting any creature, neither injuring nor terrifying me or my fellows, nor hurting 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 Pentaculum Salomonis advocavi, dent mihi reſponſum verum.

Then let him ſay, Beralanenſis, Baldachienſis, Paumachiae & Apologiae ſedes, per Reges poteſtateſ que magnanimas, ac principes praepotentes, genio, Liachidae, miniſtri tartareae ſedes: Primac, hic princeps ſedis Apologia no •• cohorte: Ego vos invoco, & invocando vos conjuro, at que ſupernae Majeſtatis munitus virtute, potenter impero, per eum qui dixit, & factum eſt, & cui obediunt omnes creaturae: & per hoc nomen ineffabile, Tetragrammaton 〈 in non-Latin alphabet 〉 Jehovah, in quo eſt plaſmatum omne ſeculum, quo audito elementa corruunt, aër concutitur, mare retrograditur, ignis extinguitur, terra tremit, omneſ que exercitus Coeleſtium, Terreſtrium, & Infernorum tremunt, turbantur & corruunt: quatenus citò & ſine mora & omni occaſione remota, ab univerſis mundi partibus veniatis, & rationabiliter de omnibus quaecunque interrogavero, reſpondeatis vos, & veniatis pacifice, viſibiles, & affabiles: nunc & ſine mora manifeſtantes quod cupimus: conjurati per nomen aeterni vivi & veri Dei Helioren, & mandata noſtra perficientes, perſiſtentes ſemper uſ que ad finem, & intentionem meam, viſibiles nobis, & affabiles, clara voce nobis, intelligibile, & ſine omni ambiguitate.

Viſions and Apparitions.

QUibus ritè peractis, apparebunt infinitae viſiones, & phantaſmata pulſantia organa & omnis generis inſtrumenta muſica, id que fit à ſpiritibus, vt terrore compulſi ſocii abeant à Circulo, quia nihil adverſus magiſtrum poſſunt. Poſt haec videbis infinitos ſagittarios cum infinita multitudine beſtiarum horribilem: quae ita ſe componunt, ac ſi vellent devorare ſocios: & tamen nil timeant. Tunc Sacerdos ſive Magiſter, adhibens manum Pentaculo, dicat: Fugiat hinc iniquitas veſtra, virtute vexilli Dei. Et tunc Spiritus obedire magiſtro coguntur, & ſocii nil am lius videbu t.

Then let the Exorciſt ſay, ſtretching out his hand to the Pentacle, Ecce Pentaculum Salomonis, quod ante veſtram adduxi praeſentiam: ecce perſonam exorcizatoris in meaio Exorciſmi, qui eſt optimè à Deomunitus, intrepidus, providus, qui v ribus potens vos exercizando invocavit & vocat. Venite ergo cum feſtinatione in virtute nominum iſtorum, Aye Saraye, Aye, Saraye, Aye Saraye, ne differatis venire, per nomina aeterna Dei vivi & veri Eloy, Archima, Rabur: & per hoc praeſens Pentaculum, quod ſuper vos potenter imperat: & per virtutem coeleſtium Spirituum dominorum veſtrorum: & per perſonam exorcizatoris, conjurati, feſtinati venire & obedire praeeeptori veſtro, qui vocatur Octinomos. His peractis, ſibiles in quatuor angulis mundi. Et videbis immediate magnos motus: & cùm videris, dicas: Quid tardatis? quid moramini? qu d facitis? praeparate vos & obedite praeceptori veſtro, in nomine Domini Bathat, vel Vachat ſuper Abrac ruens, ſuperveniens, Abeor ſuper Aberer.

Tunc immedia è venient in ſua forma propria. Et quando videbis eos juxta Circulum, oſtende illis Pentaculum coopertum ſyndone ſacro, & diſcoeperiatur, & dicat: Ecce concluſionem veſtram, nolite fieri inobedientes. Et ſubito videbis eos in pacifica forma: & dicent tibi, Pete quid vis, quia nos ſumus parati complere omnia mandata tua, quia dominus ad hoc nos ſubjugavit. Cùm autem apparuerint Spiritus, tunc dicas, Bene veneritis Spiritus, vel reges nobiliſſimi, quia vos vocavi per illum cui omne genu flectitur, coeleſtium, terreſtrium & infernorum: cujus in manu omnia regna regum ſunt, nec eſt qui ſuae contrarius eſſe poſſit Majeſtati. Quatenus conſtringo vos, ut hic ante circulum viſibiles, affabiles permanetis, tamdiu tam que conſtantes, nec ſint licentia mea recedatis, donec meam ſine fallacia aliqua & veredicè perficiatis voluntatem, per potentiae illius virtutem, qui mare poſuit terminum ſuum, quem praeterire non poteſt, & lege illius potentiae, non periranſit fines ſuos, Dei ſcilicet altiſſimi, regis, domini, qui cuncta creavit, Amen. Then command what you will, and it ſhall be done. Afterwards licenſe them thus: † In nomine Patris,Filii, &Spiritus ſancti, ite in pace ad loca veſtra: & pax fit inter nos & vos, parati ſitis venire vocati.

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 Lords day, it muſt be in the ſame manner as is the figure following.

The figure of a Circle for the firſt hour of the Lords day, in Spring-time.

It remaineth now, That we explain the week, the ſeveral dayes thereof: and firſt of the Lords day.

Conſiderations of the Lords day.

THe Angel of the Lords day, his Sigil, Planet, Signe of the Planet, and the name of the fourth heaven.

Michael.

Machen.

The Angels of the Lords day. Michael, Dardiel, Huratapal. The Angels of the Air ruling on the Lords day. Varcan, King. His Miniſters. Tus, Andas, Cynabal. The winde which the Angels of the Air aboveſaid are under. The North-winde.

The Angel of the fourth heaven, ruling on the Lords 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. Atel. Aniel, vel Aquiel. Maſgabriel. Sapiel. Matuyel. At the South. Ha udiel. Machaſiel. Charſiel. Uri l. Naromiel. The perfume of the Lords day. Red Wheat.
The Conjuration of the Lords day.

COnjuro & confirmo ſuper vos Angeli fortes Dei, & ſancti, in nomine Adonay, Eye, Eye, Eya, qui eſt ille, qui fuit, eſt & erit, Eye, Abraye & in nomine Saday, Cados, Cados, Cados, altè ſendentis ſuper Cherub n, & per nomen magnum ipſius Dei fortis & potentis, exaltatique ſuper omnes coelos, Eye, Saraye, plaſmatoris ſeculorum, qui creavit mundum, coelum, terram, mar , & omnia quae in 〈◊〉 ſun in primo die, & ſigillavit ea ſancto nomine ſuo Phaa: & per nomina ſanctorum Angelorum, qui dominantur in quarto exercitu, & ſerviunt coram potentiſſimo, Salamia, Angelo magno & honorato: & per nomen ſtellae, quae eſt Sol, & per ſignum, & per immenſum nomen Dei vivi, & per nomina omnia praedicta, conjuro te Michael angele magne, qu es praepoſitus Diei Dominicae: & per nomen Adona, Dei Iſrael, qui creavit mundum & quicquid in eo eſt, quod pro melabores, & adimpleas omnem me m 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 Spirits of the Air of the Lords day, are under the North-winde; their nature is to procure Gold, Gemmes, Carbuncles, Riches; to cauſe one to obtain favour and benevolence; to diſſolve the enmities of men; to raiſe men to honors; to carry or take away infirmities. But in what manner they appear, it's ſpoken already in the former book of Magical Ceremonies.

Conſiderations of Munday.

THe Angel of Munday, his Sigil, Planet, the Signe of the Planet, and name of the firſt heaven.

Gabriel.

Shamain.

The Angels of Munday. Gabriel. Michael. Samael. The Angels of the Air ruling on Munday. Arcan, King. His Minſters. Bilet. Miſſabu, Abuza a. The winde which the ſaid Angels of the Air are ſubject to. The West-winde.

The Angels of the firſt heaven, ruling on Munday, which ought to be called from the four parts of the world.

From the Eaſt. Gabriel. Gabrael. Madiel. Deamiel. Janael. From the Weſt. Sachiel. Zaniel. Habaiel. Bachanael. Corabael. From the North. Mael. Vvael. Valnum. Ballel. Balay. Humaſtrau. From the South. Curaniel. Dabriel. Darquiel. Hanun. A ayl. Vetuel. The Perfume of Munday. Aloes.
The Conjuration of Munday.

COnjuro & confirmo ſuper vos Angeli fortes & boni, in nomine Adonay, Adonay, Adonay, Eie, Eie, Eie, Cados, Cados, Cados, Achim, Achim, Ja, Ja, Fortis, Ja, qui apparuit mente Sinai, cum glorificatione regu Adonay, Saday, Zebaoth, Anathay, Ya, Ya, Ya, Marinata, Abim, Jeia, qui maria creavit ſtagna & omnes aquas in ſecundo die, quaſdam ſuper coelos, & quaſdam in terra. Sigillavit m re in al o nomine ſuo, & terminum, qu m ſibi poſuit, non praeter bit: & per nomina Angelorum, qui dominantur in primo exercitu, qui ſerviunt Orphaniel Angelo magno, precioſo & honorato: & per nomen Stellae, quae eſt Luna: & per nomina praedicta, ſuper te conjuro, ſcilicet Gabriel, qui es praepoſitus diei. Lunae ſecundo quòd pro me labores & adimpleas, &c. As in the Conjuration of Sunday.

The Spirits of the Air of Munday, are ſubject to the Weſtwinde, which is the winde 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 Angel of Tueſday, his ſigil, his Planet, the Signe 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 winde to which the ſaid Angels are ſubject. The Eaſt-winde.

The Angels of the fifth heaven ruling on Tueſday, which ought to be called from the four parts of the world.

At the Eaſt. Friagne. Guael. Dama l. Calzas. Arragon. At the Weſt. Lama. Aſtagna. Lobquin. Soncas. Jazel Iſiael. Irel. At the North. Rahumel. Hyniel. Rayel. Seraphiel. Mathiel. Fraciel. At the South. Sacriel. Janiel. Galdel. Oſael. Vianuel. Zaliel. The Perfume of Tueſday. Pepper.
The Conjuration of Tueſday.

COnjuro & confirmo ſuper vos, Angeli fortes & ſancti, per nomen Ya, Ya, Ya, He, He, He, Va, Hy, Hy, Ha, Ha, Ha, Va, Va, Va, An, An, An, Aie, Aie, Aie, El, Ay, Elibra, Eloim, Eloim: & per nomina ipſius alti Dei, qui fecit aquam aridam apparere, & vocavit terram, & produxit arbores, & herbas de ea, & ſigillavit ſuper eam cum precioſo, honorato, metuenda & ſancto nomine ſuo & per nomen angelorum dominantium in quinto exercitu, qui ſerviunt Acimoy Angelo magno, forti, potenti, & honorato: & per nomen Stettae, quae eſt Mars: & per nomina praedicta conjuro ſuper te Samael, Angele magne, qui praepoſitus es diei Martis: & per nomina A onay, Dei vivi & veri, quod pro me labores, & adimpleas, &c. As in the Conjuration of Sunday.

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

Conſiderations of Wedneſday.

THe Angel of Wedneſday, via Sigil, Planet, the Signe governing that Planet, and the name of the ſecond heaven.

Raphael.

Raquie.

The Angels of Wedneſday. Raphael. Miel. Seraphiel. The Angels of the Air ruling on Wedneſday. Mediat or Modiat, Rex. Miniſters. Suquinos. Sallales. The winde to which the ſaid Angels of the Air are ſubject. The Southwest-winde.

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. Abuier . 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 fortio, mrtuendiſſimi & ben dicti Ja, Adonay, Eloim, Saday, Saday, Saday, Eie, Eie, Eie, Aſamie, Aſaraie: & in noine Adonay Dei Iſrael, qui creavit luminari magna, ad diſtinguendum diem à nocte: & per nomen omnium Angelorum deſervientium in exercitu ſecundo coram Tetra Angelo majori, at que feri & potenti: & per nomen Stellae, quae eſt Mercurius: & per nomen Sigilli, quae ſigillatur à Deo fort ſſimo & honorato: per omnia praedicta ſuper te Raphael Angele magne, conjuro, qui es praepoſitus diei quartae: & per nomen ſanctum quod erat ſcriptum in fronte Aaron ſacerdoris altiſſimicreatoris: & per nomina Angelorum, qui in gratiam Salvatoris confirmati ſunt: & per nomen ſedis Anima ium, habentium ſenas alas, quòd pro me labores, &c. As in the Conjuration of Sunday.

The Spirits of the Air of Wedneſday are ſubject to the South-weſt-winde: their nature is to give all Metals; to reveal all earthly things paſt, preſent and to come; to pacifie judges, to give victories in war, to re-edifie, and teach experiments and all decayed Sciences, and to change bodies mi •• of Elements conditionally out of one into another; to give infirmities or health; to raiſe the poor, and caſt down the high ones; to binde or loſe Spirits; to open locks or bolts: ſuchkinde 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 Signe of the Planet, and the name of the ſixth heaven.

Sachiel.

Zebul.

The Angels of Thurſday. Sachiel, Caſtiel, Aſafiel. The Angels of the Air governing Thurſday. Suth, Rex. Miniſters. Maguth, Gutri . The winde which the ſaid Angels of the Air are under. The South-winde.

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.

O Deus magne & excelſe, & bonorate, por infinita ſecula. O Deus ſapiens, & clare, & juſte, ac divina clementia: ego rogo e piiſſime Pater, quòd meam potitionem, quòd meum opus, & meum laborem hodie debeam complere, & perfectè intelligere. Tn qui vivis & regnas per infinita ſecula ſeculorum, Amen. O Deus potens, fortis, & ſine principio. O Deus potents & miſericors. 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, Sablas, Beni ay, Alnay : & per nomen Ad •• y, qui creavit piſ es reptilia in aquis, & aves ſuper faciem terrae, volantes verſus coelos die quinto: & per nomina Angelorum ſerventium in ſexto exercitu o am paſtore Angelo ſancto & magno & potenti principe: & per nomen ſtelle, quae eſt Jupiter: & per 〈◊〉 Sigilli ſui: & per nomen Adonay, ſummi Dei, omnium creatoris: & per nomen omnium ſtellarum, & per viui & virtutem eatum: & per nomina praedicta, conjuro te Sachiel Angele magne, qui es praepoſitus diei Jovis, ut pro me labores, &c. As in the Conjuration of the Lords day.

The Spirits of the Air of Thurſday, are ſubject to the South-winde; their nature is to procure the love of women; to cauſe men to be merry and joyful; to pacifie ſtrife and contentions; to appeaſe 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 Signe 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. Amabiel. Aba. Abalidoth. Flaeſ. The winde which the ſaid Angels of the Air are under. The West-winde.

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. Samael. Santanael. Famiel. The Perfume of Friday. Pepperwert.
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 Saday, qui creavit quadrupedia & anamalia reptilia, & homines in ſexto die, & Adae dedit poteſtatem ſuper omnia animalia: unde benedictum ſit nomen creatoris in loco ſuo: & per nomina Angelorum ſervie •• ium in tertio exercitu, coram Dagiel Angelo magno, principe forti at que potenti: & per nomen Stellae quae eſt Venus: & per S gillum ejus, quod quidem eſt ſanctum: & per nomina praedicta conjuro ſuper te Anael, qui es praepoſitus diei ſextae, ut pro me labores, &c. As before in the Conjuration of Sunday.

The Spirits of the Air of Friday are ſubject to the Weſtwinde; their nature is to give ſilver; to excite men, and incline them to luxury; to reconcile enemies through luxury; and to make marriages; to allure men to love women; to cauſe, or take away infirmities; and to do all things which have motion.

Conſiderations of Saturday, or the Sabbath day.

THe Angel of Saturday, his Seal, his Planet, and the Signe 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 winde which the ſaid Angels of the Air aforeſaid are under. The Southwest-winde. The Fumigation of Saturday. Sulphur.

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 applied to that purpoſe on Thurſday.

The Conjuration of Saturday.

COnjuro & confirmo ſuper vos Caphriel vel Caſſiel, Machatori, & Seraquiel Angeli fortes & potentes: & per nomen Adonay, Adonay, Adonay, Eie, Eie, Eie, Acim, Acim, Acim, Cados, Cados, Ina vel Ima, Ima, Saclay, Ja, Sar, Domini format ris ſeculorum, qui in ſeptimo die quievit: & per illum qui in beneplacito ſuo filiis Iſrael in hareditatem obſervandum dedit, ut eum firm ter cuſtodire t, & ſanctificarent, ad habendam nde bonam in alio ſeculo remunerationem: & per nomina Angelorum ſervientium in exercitu ſeptimo Booel Angelo magno & potenti principi: & per nomen ſtellae quae eſt Soturnus: & per ſanctum Sigillum ejus: & per nomina praedicta conjuro ſuper te Caphriel, qui praepoſitus et diei ſeptimae, quae eſt dies Sabbati, quòd pro me labores, &c. As is ſet down in the Conjuration of the Lords day.

The Spirits of the Air of Saturday are ſubject to the Southweſt-winde: the nature of them is to ſow diſcords, hatred, evil thoughts and cogitations; to give leave freely, to ſlay and kill every one, and to lame or maim every member. Their manner of appearing is declared in the former book.

Tables of the Angels of the Hours, according to the courſe of the dayes.

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

MUNDAY. 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. Thaun. Gabriel. 4. Salla. Samael. 4. Athir. Caſſiel. 5. Sadedali. Michael. 5. Mathon. Sachiel. 6. Thamur. Anael. 6. Rana. Samael. 7. Ourer. Raphael. 7. Netos. Michael. 8. Tanic. Gabriel. 8. Tafrac. Anael. 9. Neron. Caſſiel. 9. Saſſur. Raphael. 10. Jayon. Sachiel. 10. Aglo. 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. N ſnia. Anael. 3. Thanu. Samael. 4. Salla. Raphael. 4. Athir. Michael. 5. Sadedal. Gabriel. 5. Mathon. Anael. 6. Thamur. Caſſiel. 6. Rana. Raphael. 7. Ou er. Sa hiel. 7. Netos. Gabriel. 8. Tanic. Sam el. 8. Tafrac. Caſſiel. 9. Neron. Michael. 9. Suſſu . Sachiel. 10. Jaron. Anael. 10. Aglo. Samael. 11. Abay. Raphael. 11. Calerna. M chael. 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. Ber n. Michael. 2. Janor. Gabriel. 2. Bar l. Anael. 3. Naſnia. Caſſiel. 3. Thanu. Raphael. 4. Salla. Sachiel. 4. Athir. Gabriel. 5. Sadedali. Samael. 5. Mathon. Caſſiel. 6. Thanour. 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. Neron. 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. Maton. Michael 6. Thamur. Gabriel. 6. Rana. Anael. 7. O •• er. Caſſiel. 7. Netos. Raphael. 8. Tanic. Sachiel. 8. Tafrac. Gabriel. 9. N ron. Samael. 9. Saſſur. Caſſiel. 10. Jaron. 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. Maton. Gabriel. 6. Thamur. Samael. 6. Rana. Caſſiel. 7. Ourer. Michael. 7. N tos. Sachiel. 8. Tanic. Anael. 8. Taſrac. Samael. 9. Neron. Raphael. 9. Saſſur. Michael. 10. Jayon. Gabriel. 10. Agl . 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. Yay . Caſſiel. 1. Beròn. Raphael. 2. Janor. Sachiel. 2. Baròl. Gabriel. 3. Naſnia. Samael. 3. Thanu. Caſſiel. 4. Salla. Michael. 4. Athir. Sachiel. 5. Sadedali. Anael. 5. Maton. Samael. 6. Thamur. Raphael. 6. Rana. Michael. 7. Ourer. Gabriel. 7. Neto . Anael. 8. Tanic. Caſſiel. 8. Tafrac. Raphael. 9. Neron. Sa hiel. 9. Suſſur. 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.