part in a body of a middle flaiure, cold,

liquid and moift, fair, and of an affable fpeech; in a human fhape and form, like unto a Knight armed ; of colour clear and bright. The motion of them is as it were lilver colour’d clouds. For their fign, they caufe and bring horror and fear to him that calls them. But their particular fli apes are,
A King riding upon a Bear.
A fair Youth A Woman holding a diflaff.
A Dog A llie Bear. A Magpy.
A Gaiment of lundry changeable colours.
A Rod. A little flaff.
The forms familiar to the Spirits oj the Moon.
D
;^HEY will for the moll part appear in a great . A and full body, foft and phlegmatic, of co- lour like a black obfeure cloud, having a fwel- ling countenance, with eyes red and full of water, a bald head, and teeth like a wild boar. Their motion is as it were an exceeding great temped
86 7 he Fourth Book
of the lea For their lign their will appear ex- ceeding great rain about the circle, and their particular Chapes are,
A King like an Archer riding upon a Doe.
A little Boy.
A Woman hunter with a bow and arrows.
A Cow. A little Doe. A Goofe.
A Garment green or lilver colured.
An Arrow. A Creature having many feet.
But we now come to fpeak of the holy and facred Pentacles and Sigils. Now thefe penta- cles are as it were certain holy figns preferving us from evil chances and events, helping and af- fixing us to bind, exterminate, and diive away evil fpirits, alluring the good fpirits, and recon- ciling them unto us. And thefe pentacles do con- fill either of characters of the good fpirits, of the fuperior order, or of facted pictures of holy let- ters or revelations, with apt and fit verficles, which are compofed either of Geometrical figures and holy names of God, according to the courfe and manner of many of them-, or they are com- pounded of all of them; or very many of them mixt. And the characters which are ufeful for us to conflitute and make the pentacles, they are the characters of the good fpiiits, efpecially and chiefly of the good fpirits of the firft and fecond
order,
cj Occult Philofopky. $7
order, arid fometimes alfo of the third order. And thefe kind of chara&ers are efpecially to be named holy; and then tliofe characters which we have above called holy. What chara&er foever therefore of this kind is to be inflituted we mull draw about him a double circle, where- in we mult vvright the name of his Angel: and if we will add fome divine name congruent with hisfpirit and office it will be of the grearer force and efficacy. And il we will draw about him any angular figure, according to the manner of his numbers, that alfofhall be lawful to be done. But the holy pictures which do make the penta- cles are they which every where are delivered unto us in the Prophets and facred writings, as well of the old as of the new Tellament: even as the figure ot the ferpeni hanging on the crofs, and fuch like; whereof very many may be found out of the virions of the Prophets, as of EJaias, Daniel , Efdrafs , and others, and alfo out of the .revelations of the Apocalipfe . And we have fpo* ken of them in our third book of Occult Philofo- phy, where we have made mention of holy things. Therefore when any piClure is pofited of any of thefe holy Images, let the circle be drawn round about it on each fide thereof, wherein let there Be written fome divine name, that is apt and conformed to the efFed of that figure, or elle there
may
88 The Fourth Book
may be written about it fome verficle taken out of part of the body of holy Scripture, which may defire to afeertain or depiecaie the defired effed. As, if a pentad e vveie to be made to gain vidorv or revenge again!! ones enemies, as well vifible as invifibie, the figure may lie taken out of t he fecond book of the Macchabees • that is to fay, a hand holding a golden (word drawn, about which let there be written the verficle there con- tained: to wit, * Take the holy / word the gift ’of God , wheriwith thou / halt flay the adverjaries of my people Ifi ad. Or elfe there maybe wriiten about a verficle ol the filth Pfalm: Iu this is the
Jtrength of thy arm: before thy face there is death ; or lome other fuch like verficle. But if you will write a divine name about the figure, then let fome name be taken that figmfies fear, a Iwoid, wrath, the revenge of God, or fome fuch like name congruent and agreeing with the effect de- fired. And if there fhall be written any angu- lar figure, let him be taken according to the rea- fon and rule of the numbers, as we have taught in our fecond book of Occult Philofophy; where we have treated of the numbers, and of the like operations. And of this fort there are two pen-
tacles of fublime virtue and great povvei, \eiy
ufeful
0
* Arc? pc gladiutn fantlvm , tnumns a Deo, in quo conchies adn'ift- xrios j,opnli md Jfrael »
of Occult Fhilojophy . Sg
ulefuland neceflary to be ufed in the confecration of experiments and fpirits: one whereof is that in the iff chapter of Apocalyp/e ; to wit, a figure •of the Majefly of God fitting upon a throne, having in his mouth a two edged fword, as there is written, about which let there be written, * i am Alpha and Omega, the beginning and the end , which is, and which was, and which is to come , the Almighty. I am the fir ft and the lad, who am living , and was dead, and behold l live for ever and ever ; and I have the keys of death and hell. Then there (hall be written about it thefe three verficles.
Manda Dcus virtui tua, See*
Give commandment 0 God, to thy Jhengtfc* Confirm, 0 God, thy jlrength in us.
Let them be as dujl before the face of the wind. And let the Angel o] the Lord fatter them. Let all their ways be darkne/s and uncertain. And let the Angel oj the Lord perfecute them.
Moreover, let there be written about it the ten general names, which are, El, Elohim , Elohe, baoth, Elion , Efcerchie , Adonay , Jah, Tttragram - maton, Saday.
1 here is another pentacle, the figure whereof is like unto a Lamb Jlain. having /even eyes, and feven horns, and under his feet a book fealed with jcven
feats
* .Ego primus b novijfmus , vivus b ful morluus b ecu Jum vivens iii fecula feculorum ; b habeo chocs mortis b infeini.
go The Fourth Book
feals, as it is in the 5. chap, of the Apocaiypft. Whereabout let it be written this verficle; Be- hold the Lion hath overcome the tribe oj Judah , the Root of David. I will open the Book , and unlooje the [even feals thereof. And one other verficle ; l faw Satan like lightning fall down from heaven. Be- hold I have given you power to tread upon Serpents and Scorpions , and over all the power of your enemies , and nothing J hall be able to hurt you. And let there be alfo written about it the ten general names, as aforefaid.
But thofe pentacles which are thus made of figures and names, let them keep this order: for when any figure is pofited, conformable to any number, to produce any certain effed or virtue, there mull be written thereupon, in all the feve- ral angles, fome divine name, obtaining the force and efficacy of the thing defired ; yet fo never- thclefs, that the name which is of this fort do confift of juft fo many letters, as the figure may conftitute a number ; or of fo many letters of a name, as joined together amongft themfelves^ may make the number of a figure; or by any number which may be divided without any fu- perfluity 01 diminution. Now fuch a name be1* ing found, whether it be only one name or more or divers names, it is to be written in all the feveral angles in the figure: but in the middle
of Occult Philofophj • g i
of the figure let the revolution of the name be whole and totally placed, or at lealt principally*
Oftentimes alfo we conflitute pentacles, by making the revolution of Tome kind of name, in a fquare table, and by drawing about it a Tingle or double circle, and by writing therein Tome holy verficle competent and befitting this name, or from which that name is extracted. And this is the way of making the pentacles, according to their Teveral diftind forms and fafhions, which we may if we pleafe either multiply or commix together by courTe among themlelves. to work the greater efficacy, extention and enlargement of force and virtue.
As, if a deprecation would be made Tor the overthrow and definition of ones enemies, then we are to mind and call to remembrance how God deflroyed the face of the whole earth in the deluge of waters, and the definition of Sodom and Gomorrah , by raining dow-n fire and brim- flone*, like wife, how God overthrew Pharoah and his hoft in the Red fea, and to call to mind if any oiher maledition or curfe be found in holy writ. And thus in things of the like fort. So likewife in deprecating and praying againfl perils and dangers of waters, we ought to call to remem- brance the faving of Noah in the deluge of wa- ters, the palling of the children of Jfrael through
the
92 The Fourth Book
the Red Tea; and alfo we are to mind how Chrifl walked on the waters, and how hefaved the (hip in danger to be call away with the temped; and how he commanded the winds and t lie waves and they obeyed him; and alfo, that he drew Peter out of the water, being in danger of drown- ing, and the like. And laflly, with thefe we invoke and call upon fome certain and holy names of God; to wit, fuch as are fignificative to accomplifh our defire, and accommodated to the dehred effe&: as, if it be to overthrow ene- mies, we are to invoke and call upon the names of wrath, revenge, fear, juflice, and fortitude of God : and if we would avoid and efcape any evil or danger, we then call upon the names ol mer- cy, defence, falvation, fortitude goodnefs, and fuch like names of God. When alfo wTe pray unto God that he would grant unto us our de- fires, we are like wife to intermix therewith the name of fome good fpirit, whether one only, or more, whofe office it is to execute our defires: anc[ fometimes alfo we require fome evil fpirit to reftrain or compel, whofe name likewife we in- termingle; and that righdy, efpecially, if it be to execute any evil work ; as revenge, pumfhment, or defir u$ion.
Furthermore, if there be any verficle -in the Pfalms, or any other part of the holy Scripture,
that
93
of Occult Philqfophy,
Ithat fhall Teem congruent and agreeable to our defn e, the fame is to be mingled with our pray- ers. Now after prayer hath been made unto God, it is expedient afterwards to make an Ora- tion to that executioner whom in our precedent prayer unto God we have defired fhould admi- nifler unto us, whether one or more, or whether he be an Angel, or flar, or foul, or any of the noble Angels. But this kind of Oration ought to be compofed according to the rules which we have delivered in the fecondbook of Occult Phi- lofophy, where we have treated of the manner of the compofition of enchantments.
You may know further, that thefe kind of bonds have a threefold difference : for the firfl bond is when we conjure by natural things ; the lecond is compounded of religious myfteries, by Sacraments, Miracles, and things of this fort ; and the third is conflituted by divine names, and holy Sigils V\ ith thefe kind of bonds, we may bind not only fpirits, but alfo other creatures whatfoever, as animals, tempefls, * burnings, Hoods of waters, the force and power of arms. Oftentimes alfo we ufe thefe bonds aforcfaid, not only by conjuration, but fometimes alfo ufing the means of deprecation and benediddion. More- over, it conjuceth much to this purpofe to join
fome
■ * Incendia , Envy xnd Malice.
94 'The fourth Book
fome fcentence of holy Scripture, if any (hall be: found convenient thereunto: as, in the conjura-i tion of leipents, by commemorating the curfe of the ferpent in the earthly Paradife, and the fetting up the ferpent in the wildernefs; and further added that verficle, * Thou Jhalt walk upon the Afp and the Bnjilijk , See. Superflition alfo is of much prevelancy herein, by the tranflation of fome facramental rites, to bind that which we intend to hinder; as, the rites of excommuni- cation, of fepulcres, funerals, buryings, and the like.
And now we come to treat of the confecrati- ons which men ought to make upon all inftru- ments and things neceffary to be ufed in this art: and the virtue of this confecration mofl chiefly conflfts in two things; to wit, in the power of the perfon confecrating, and by the virtue of the prayer by which the confecration is made For in thepeifon confecrating, thereis required holinefs of life, and power of fan&ifying: both which are acquired by dignifleation and initiation. And that the perfon himfelf fhall with a firm and un- daunted faith believe the virtue, power, and ef- ficacy thereof And then in the prayer itfelf, by which this confecration is made, there is requir- ed the like holinefs ; which either folely coflfleth
in
* Super afpidem & bqfilicum ambulatis, See.
of Occult Philofop&y. 95
m the p raver itfelf, as, if it be by divine infpira- •ion ordained to this purpofe, fuch as we have in many places of the holy Rible; or that it be hereuntoinflituted thiongh the power of the holy fpirit, in the ordination of the Church. Other- wife there is in the prayer a fan&imony, which is not only by itfell, but by the commemoration of holy things*, as the commemoration of holy fcripture, hiflories, works, miracles, effedls, graces, promifes, facraments, and lacramental things, and the like. Which things, by a certain fimili- :tude, do feem properly or improperly to apper- tain to the thinsc confecrated.
o
There is ufecl alfo the invocation of fome di- vine names, with the confmation of holy feals, and things of the like fort, which do condudl to fandlificaticn and expiation; fuch as the fprink- ling with holy v\7ater, undiions with holy Oil, and odoriferous fuflumigations appertaining to holy worfhip. And therefore in every confe- cration there is chiefly ufed the bcnedidlion and confecration of water, oil fire, and fumigations, uled every where with holy wax lights or lamps burning: for without lights no facrament is rightly performed 1 his is therefore to be known and firmly obferved, that if any confecration be to be made of things profane in which there is any pollution, or defilement, then an exorcifing
and
9 6 The Fourth Book
4
and expiation of thofe things ought to precede the confecration. W7hich things being fo made pure, are more apt to receive the influences of the divine virtues. We are alfo to obferve that in the end of every confecration after that the prayer is rightly performed, the perfon confe- crating ought to blefs the thing confecrated, by breathing out fome words, with divine virtue and power of the prefent confecration, with the com- memoration of his virtue and authority, that it may be the more duly performed, and with an eatnefl; and attentive mind And therefore we will here lay clown fome examples hereof, whereby the way to the whole perfection here- of may the more eaflly be made to appear unto you.
So then, in the confecration of water, we ought to commemorate how that God hath plac- ed the firmament in the midfl: of the waters, and in what manner God placed the fountain of wa- ters in the earthly Faradife, from thence fprang four holy rivers which watered the whole earth. Likewife we are to call to remembrance in what manner God made the water to be the inflrument of executing his juflice in the deflru&ion of the giants in the general deluge over all the earth, and in the overthrow of the hofl of Pharaoh in the Red fea; alfo how God led his own people
through
of Occult Philofophy. 97
ithrough the miclfl of the fea on dry ground, and through the midfl: of the river Jordan; and like- wife how marveloufly he drew forth water out of ithe ftony rock in the wildernefs ; and how at the prayer of Samp/on. he caufed a fountain of run- ning water to flow out of the cheek tooth of the jaw bone of an afs : and likewife, how God hath made waters the inflruinent of his mercy, and of falvation, for the expiation of original fin : alfo, how Chrifl was baptized in Jordan, and hath hereby fanthified and cleanfed the waters. More- over, certain divine names are to be invocated, which are conformable hereunto; as that God is a living fountain, living water, the fountain of mercy; and names of the like kind.
And likewife in the confecration of fire, we are to commemorate how that God hath created the fire to be an inflrument to execute his juflice, for punifhment, vengeance, and for the expiation of fins: alfo, when God fhall come to judge the world, he will command a conflagration of fire to go before him. And we are to call to remem- brance in what manner God appeared to Mofes in the burning bufh ; and alfo, how he went before the children of Ifrael in a pillar of fire ; and that nothing can be duly offered, facrificed, or fandfified, without file ; and how that God inflituted fire to be kept continually in the taber-
E nacle
9» The Fourth Book
nacle of tlie covenant; and how miraculoufiy he rekindled the fame, being extind, and prefer ved it elfewhere from going out, being hidden under the waters: and things of this fort. Likewife the names of God are to be called upon which are confonant hereunto, as, it is read in the Law and the Prophets, that God is a confuming fire, and if there be any of the divine name which fignify fire, or fuch like names; as the glory of God, the light of God, the fplendor and bright- nefs of God.
And likewife in the confecration of Oil and Perfumes, we are to call to remembrance fuch holy things as are pertinent to this purpofe, which we read in Exodus of the holy anointing Oil, and divine names fignificant thereunto, fuch as is the name Chrifl, which fignifies anointed , and what myfteries there are hereof ; as that in the Revelations of the two Olive-trees drilling holy oil into the lamps that burn before the face of God, and the like.
And the bleffing of the lights, wax, and lamps, is taken from the fire, and the alter which con- tained! the fubftance of the flame: and what other fuch fimiiitudes as are in myfleiies, as that of the feven candle flicks and lamps burning
before the face of God.
Tliefc therefore are the confecrations which
firffc
of Occult Philo/op hy. 99
firfl of all are necefTary to be ufed in every kind of devotion, and ought to precede it, and with- out whicli nothing in holy Rites can be duly performed.
In the next place now we fhall fliew unto you the confecration of places, inftruments, and fuch like things.
Therefore when you would confecrate any place or circle, you ought to take the prayer of :Solomon ufed in the dedication of the Temple : :and moreover, you mufl blefs the place with the Ifprinkling of holy water* and with fumigations; fby commemorating in the benedidion holy myf- .leries ; fuch as thefe are, * The fantflification of the throne of God, of mount Sinai, of the taber- nacle of the covenant, of the holy of holies, of the temple of Jerufalem. Alfo, the fandihcation :of mount Golgotha, by the crucifying of Clirifl; the falsification of the temple of Clirifl ; of mount Tabor, by the transfiguration and afcen- fion of Chrift: and the like. And by invocating .di\ine names which are fignificant hereunto ; fuch as the place of God, the throne of God, the chair of God, the tabernacle of God, the altar :of God, the habitation of God, and fuch like ■divine names of this fort, which are to be written ■about the circle or place to be confecrated. j | * E 2 And
* Sanflnm fiinflorum»
100
I he Fourth Booh
And in the confecration of inflruments and of all other things whatsoever that are Serviceable to this art, you fhall proceed after the fame manner, by fprinkling the fame with holy wa- ter, perfuming the fame with holy fumigations, anointing it with holy oil, Sealing it with fome holy Sigil, and blefFing it with prayer; and by commemorating holy things out of the facred Scriptures, religion, and divine names which fhall be found agreeable to the thing that is to be con- fecrated : as for example fake, in confecrating a fword, we are to call to remembrance that in the Gofpel, * He that hath two coats, place in the Second of Maccabees , that a fword was divinely and miraculoufly fent to Judas Maccabeus. And if there be any thing of the like in the prophets; as that place, t lake unto you two-edged /words, be.
In like manner you fhall confecrate experi- ments and books, and whatfoever of the like nature, as it is contained in writings, pi dimes and the like, by fprinkling, perfuming, anoint- ing, Sealing, and bleffing with holy commemo- rations, and calling to remembrance the iandlifi- cation of myfieries ; as the fandlihcations of the tables of the ten commandments, which were
deliverec
* (hd luibet dans tunicas, be, v Accippc veils gladios his acculos.
of Occult Philofophy • 1 o f
delivered to Mofes by God in mount Sinai ; the falsification of the teflaments of God, the old and the new; the fancdification of the law, and of the Prophets, and Scriptures, which are pro- mulgated by the holy Ghoft. Moreovei, there is to be commemorated fuch divine names as are fit and convenient hereunto; as thefe are; the Teflament of God. the book of God, the book of life, the knowledge of God, the wifdom of God; and the like. And with fuch kind of rites is the perfonal confecration performed.
There is fuithermore, befides thefe, another rite of confecration, of wonderful power, and much efficacy: And this is out of the kinds of fuperflitions ; that is to fay, when the rite of confecration or colledlion of any Sacrament in the Church is transferred to that thing which we would confecrate.
It is to be known alfo, that vows, Oblations, and Sacrifice have the power of confecration, as well realas perfonal; and they areas it were ceitain covenants and conventions between thofe names with which they are made, and us who make them, flrongly cleaving to our defire and wifhed tffe&s ; as when we dedicate, offer, and facrifice, with certain names or things ; as, fumi- gations, un&ions, rings, images. looking-glafTes; and things lefsmaterial, as deities, figils, pentacles
E 3 inchan tments,
102
the Fourth Book
inchantments, orations, pi&ures, and Scriptures: of which we have largely fpoken in our third book of Occult Philofophy.
There is extant among thofe magicians (who do mofl ufe the miniflry of evil fpirits) a certain rite of invocating fpirits by a book to be confe- crated before to that purpofe ; which is properly called, * A book of Spirits ; whereof we fhall now fpeak a few words. For this book is to be con- fecrated, a book of evil fpirits, ceremonioully to be compofed in their name and order: where- unto they bind with a certain holy oath, the ready and prefent obedience of the fpirit therein written.
Now this book is to be made of mofl pure and clean paper, that hath never been ufed before ; which many do call Virgin paper. And this book mult be infcri bed after this manner; that is to fay, let there be placed on the left fide the image ol the fpirit, and on the right fide his character, with the oath above it containing the name of the fpirit, his dignity and place, with his office and power Yet very many do compofe this book otherwife omitting the characters or image: but it is more efficatious not to negleCf any thing which conduceth to it.
Moreover, there is to be obferved the circum-
fiances
* Liter Spiritum.
oj Occult Philofophy • 103
fiances of places, times, hours, according to the ftars which thefe fpirits are under, and are feen to agree unto ; their hte, rite, and order being applied.
Which book being fo written, and well bound is to be adorned, garnifhed, and kept fecure, with regifters and feals, left it Qiould happen after the confecration to open in fome place not intend- ed, and endanger the operator. Furthermore, this book ought to be kept as reverently as may be; for irreverance of mind caufeth it to lofe its virtue with pollution and profanation.
Now this facred book being thus compofed according to the manner already delivered, we are then to proceed to the confecration thereof after a twofold way: one whereof is, that all and lingular the fpirits who are written in the book be called to the circle, according to the rites and order which we have before taught; and the book that is to be confecrated, let it be placed without the circle in a triangle. And in the fir ft place, let there be read in the prefence of the fprits all the oaths which are written in that book ; and then the book to be confecrated being placed without the circle in a triangle there drawn, let all the fpirits be compelled to impofe their hands where their images and chara&ers are drawn, and to confirm and confecrate the fame
E 4 with
104 The Fourth Book4
with a fpecial and common oath. Which being done, let the book be taken, fhut, and preferved as we have before fpoken, and let the fpirits be licenfed to depart, according to due and right order.
There is another manner of confecratinsr a
o
book of fpirits which is more eafy, and of much efficacy to produce every effect, except that in opening this book the fpirits do not always come vifible. And this way is thus : let there be made a book of fpirits as we have before fet forth, but in the end thereof let there be written invocati- ons, bonds, and ftrong conjurations wherewith every fpirit may be bound. Then this book muff be bound between two tables or lamens, and in the infide thereof let there be drawn the holy pentacles of the divine Majefty, which we have before fet forth and deferibed out of the Apocalypfc : then let the fir ft of them be placed in the beginning of the book, and the fecond at the end of the fame. This book being perfected after this manner, let it be brought in a clear and fair time, to a circle prepared in a crofs way, accord- ing to the art which we have before delivered ; and there in the firft place the book being open- ed, let it be confecrated to the rites and ways which we have before declared concerning con- fecration. Which being done, let all the fpirits
be
oj Occult Philofophy. 105
Ibe called which are written in the book, in their iown order and place, by conjuring them thrice iby the bonds defcribed in the book, that they .come unto that place within the fpace of three days, to alfure their obedience, and confirm the fame, to the book fo to be confecrated. Then let the book be wrapped up in clean linen, and buried in the middle of the circle, and there fail flopped up: and then the circle being deflroyed, after the ipirits are licenfed, depart before the riling of the fun: and on the third day, about the middle of the night, return, and new make the circle, and with bended knees make prayer and giving thanks unto God. and let a precious perfume be made, and open the hole, and taice out the book*, and fo let it be kept, not opening the fame. I hen you fhall licenfe the Ipirits in their order, and deflrovingthe circle depart be- fore the fun rife. And this is the lafl rite and manner of confecrating profitable to whatfoever writings and experiments, which do diredl the fpirits. placing the fame between two holy lamens or petuacles, as before is (hewn.
But the operator, when he would work by the book thus confecrated, let him do it in a fair and clear feafon, when the fpirits are leafl troubled *, and let him place himfelf towards the region of the ipirits, Then let him open the book under a
E 5 * due
lo6 The Fourth Book
due regifter; let him invoke the fpirits by their oath there deferibed and confirmed, and by the name of their charafter and Image, to that pur- pofe which you defne: and if there be need, con- jure them by the bonds placed in the end of the book. And having attained your defired effefi, then you flrall licenfe the fpirits to depart.
And now we fhall come to fpeak concerning the invocation of fpirits as well of the good fpi- rits as of the bad.
The good fpirits may be invocated of us divers Ways, and in fundry manners do offer themfelves unto us. For they do openly fpeak to thofe that watch, and do offer themfelves to our fight, or do inform us in dreams by oracle of thofe things which are defired. Whofoever therefore would call any good fpirit, to fpeak or appear in fight, it behoveth them efpecially to obferve two things; one whereof is about the difpofition of the invo- cant; the other about thofe things Which are outwardly to be adhibited to the invocation, for the conformity of the fpirits to be called. It be- hoveth therefore that the invocant himfelf be re- ligioufly difpofed for many days to fuch a myf- tery. In the firfl place therefore, he ought to be confeffed and contrite, both inwardly and outwardly, and rightly expiated by daily waffl- ing himfelf with holy water. Moreover, the
invocant
of Occult Philefophy. 107
iinvocant ought toconferve himfelf all thefe days’ chad, abhinent, and to feparate himfell at much as may be done, from all preturbation of mind, and from all manner of foreign and fecular bu- finefs Alfo he fhould obferve falling all thefe days, as much as fhall feem convenient to him to be done. Alfo let him daily between fun-riling and fun-fetting, being clothed with a holy linen garment, (even times call upon God, and make a deprecation to the Angels to be called according to the rule which we have before taught, Now the number of days or falling and preparation is commonly the time of a whole lunation. There is alfo another number obferved amongll the ca- balifls, which is forty days.
Now concerning thofe things which do apper- tain to this 1 ite of invocation, the full is, that a place be chofen, clean pure, clofe, quiet, free from all manner of noife, and not fubjecl to any ft ran gers ft Ait. This place mull firll be exorcif- ed and conlecrated: and let there be a table or altar placed therein, covered with clean white linen, and fet towards the eall : and on each fide thereof, let there be fet two confecrated wax- lights burning, the flame whereof ought not to go out all thefe days, in the middle of the altar, let there be placed lamens, or the holy paper which we have before delcribed, covered with
x E 6 fine
10S The Fourth Book
fine linen ; which is not to be opened until the end of thefe days of the confecration. You (hall al(o have in read.inefs a precious perfume, and pure anointing oil; and let them be both kept confeerated. There mud alfo a cenfer be let on the head of the altar, wherein you (hall kindle the holy fire, and make a perfume every day that you fhall pray. You fhall alfo have a long gar- ment of white linen, clofe before and behind, which may cover the whole body and the feet, and gird about you with a girdle. You fhall alfo have a veil made of pure clean linen, and in the fore-part thereof let there be fixed golden or gild- ed lamens, with the infeription of the name Te- tragrammaton ; all which things are to be fan&i- fied and confeerated in order. But you mud not enter into the holy place, unlefs it be fil'd wafhed, and arayed with a holy garment; and then you fhall enter into it with your feet naked. And when you enter therein, you fhall fprinkle it with holy water ; then you (hall make a perfume upon the altar, and afterwards with bended knees pray before the alter as we have dire&ed.
But in the end of thefe days, on the lad day, you fhall fad more dridly : and fading on the day following, at the riling of the fun, you may enter into the holy place, ufing the ceremonies before fpoken of, fil'd bv fprinkling yourfelf, then with
making
of Occult Philofophy. lo§
making a perfume, you fliall fign yourfelf with holy oil in the forehead and anoint your eyes, uf- ing prayer in all thefe confecrations. Tlien you fliall open the holy lamen, and pray before the altar upon your knees, as abovefaid ; and then an invocation being made to the Angels, they will appear unto you, which you defire; which you fliall entertain with a benign and chad, commu- nication, and licenfe them to depart.
Now the lamen which is to be ufed to invoke any good fpirit, you fliall make after this man- ner; either in metal conformable or in new wax, mixtwith fpices and colours conformable: or it may be made with clean paper, with convenient colours: and the outward form or figure thereof may be fquare, circular, or triangular, or of the like fort, according to the rule of the numbers : in which there mud be written the divine names, as well the general names as the fpecial. And in the centre of the lamen, let there be drawn a character of *fix comers; in the middle whereof let there be written the name and character of the dar, or of the fpirit his governor, to whom the good fpirit that is to be called is fubject And about this character let there be placed fo many characters of j| five corners, as the fpirits we would call together at once. And if we fhall call
only
* Hextgonus, § Pentagonus,
1 10
The Fourth Book
only one fpirit, neverthelefs there dial] be made four Pentagones wherein the name of the fpiiit or fpirils, with their cliaracler, are to be written. Now this table ought to be compofed when the Moon is increafing, on thofe days and hours which then agree to the fpirit. And if we take a fortunate (bar herewith, it will be th^better. Which table being made in this manner, it is to be confecrated according to the rules above delivered.
And this is the way of making the general ta- ble, ferving lor the invocating of all good fpirits whatloever. Neverthelefs we may make Ipecial tables congruent v to every fpirit, by the rule which we have above fpoken of concerning ho- ly pentacles.
And now we will declare unto you another rite more eafy to perform this thing: that is to fay, let the man that is to receive an oracle from the good fpirits, be chaff, pure, and confefled. Then a place being prepared pure, clean and co- vered every where with white linen, on theLords day in the new of the moon let him enter into that place, clothed with clean white garments ; let him exorcife the place, blefs it, and make a circle therein with afan&ified coal; let there be written in the uttermoff part of the circle the names of the angels, in the inner part thereof
of Occult Vhilofophy . i 1 1
let there be written the mighty names of God : and let him place within the circle, at the lour angles of the world, the cenfers for the perfumes. Then let him enter the place falling, and walhed, let him begin to pray towaids the caff this whole Pfalm: * Beati immaculati in via , 8cc. BleJJed arc the undcjiled in the zvay, See. by perfuming; and in the end deprecating the angels, by the laid di- vine names, that they will deign to difeover and reveal that which he defireth; that let him do fix days,' continuing waffled and falling. On the feventh day, which is the fabbath, let him, being wafhed and falling, enter the circle, per- fume it, and anoint himfelf with holy anointing oil, by anointing his forehead, upon both his eves, in die palms of his hands, and upon his leet. Then upon his knees let him lay the Pfalm aforefaid, with divine and angelical names. Which being laid let him arife, let him begin to walk about in a circle within the faid circle from the eaft to die well, until he is wearied with a dizzinefs ol his brain : let him fall down in the circle, there he may reft. ; and forthwith he fliall be wrapt up in an extafy, and a fpirit will appear unto him, which will inform him of all things. W c mull obleive alio, in the circle there ought to be four holy candles burning at the four parts
of
* Pfalm y 1 1 9 .
112
The Fourth Buck
of the world, which ought not to want light for . the fpace of a week. And the manner of falling muff be fuch, that he abftain from all things having a life of fenfe, and from thofe which do proceed from them; let him drink only pure running water; neither let him take any food till the going clown of tire fun. Let the perfume and the holy anointing oil be made, as is let forth in Exodus and the other holy books of the Bible. ]t is alfo to be obferved, that always as often as he enters into the circle, he hath upon his fore- head a golden lamen, upon which there mud; be written the name 1 etragrammaton , as w^e have before fpoken.
But natural things, and their commixtures, do alfo belong unto us, and are conducing to re- ceive oracles from any fpirit by a dream; which are cither perfumes, undlions, and meats or drinks : which you may underhand in our firlt book of Occult Philosophy
But he that is willing alwmys and readily to re- ceive the oracles of a dream, let him make unto himfelf a ring of the fun or of faturn for this pur- pofe. There is an image to be made, of excellent efficacy and power to work this effect ; which being put under his head when he goeth to lleep, doth effectually give true dreams of what thing foever the mind hath before determined or con-
fulled
of Occult Philofophy. i lJ
lylted on. The table of numbers like wife confer to receive an oracle, being duly formed under itheir own conflellations. And thefe thou mayefl [know in the third book of occult Philofophy.
Holy tables and papers do alfo ferve to this ; effebl, being Ipecially compofedand confecrated: fuch as the Almutel of Solomon, and the table of the revolutions of the name Tetragrammaton. And thofe things which are of this kind, and written unto thefe things, out of divers figures, numbers, holy pictures, with the infcriptions of the holy names of God and of angels; the compofition whereof is taken out of divers places of the holy Scriptures, Pfalms, and verhcles, and other certain promifes of the divine revelations and prophecies.
To the fame effed do conduce holy prayers and imprecations, as well untoGod, as to the holy Angels and heros : the imprecations of which prayers are to be compofed as we have before fhewn, according to fome religious hmitude of miracles, graces, and the like, making mention of thofe things which we intend to do: as, out of the old Teftament, of the dream of Jacob , Jofeph , Pharaoh , Daniel , and Nebuchadnerzer : if out of the new Teflament, of the dream of Jofeph the hufband of the virgin Mary; of the dream of the three wife men ; of John the Evangelifl fleeping
upon
1 1 4 7he Fourth Book
upon the breaft of our Lord ; and whatfoever oJ the like kind can be found in religion, miracles, and revelations ; as, the revelation of the crofs to Helm, the revelations of Conjiantine and Charles the great, the revelations of Bridget , Cyril, Metho- dius, Mechtild , Joachim, Merhir , and fucli like. According to which let the deprecations be com- pofed, if when he goeth to fleep it be with a firm intention: and the refl well difpofmg themfelves, let them pray devoutly, and without doubt they will afford a powerful effeft.
Now he that knoweth how to compofe thofe things which we have now fpoken of, he fhall receive the molt true oracles of dreams. And this he fhall do; obferve thofe things which in the fe- cond book of Occult Philofophy are dire&ed concerning this thing. He that is defirous there- fore to receive an oracle, lethimabflain from flip- per, from drink, and be otherwife well difpofed, his brain being free from turbulent vapours ; let him alfo have his bed-chamber fair and clean, exorcifed and confecrated if he will ; then let him perfume the fame with fome convenient fu- migation ; and let him anoint his temples with fome unguent efhcatious hereunto and put a ring upon his finger, of the things above fpoken of : let him take either fome image, or holy table, or holy paper, and place the fame under his head:
then
oj Occult Philofophy. 1 1 r>
ithen having made a devout prayer, let him go lunto his bed, meditating upon that thing which he defireth to know, let him fo lleep; for fo fhall he receive a moft certain and undoubted oracle by a dream, when the moon goeth through that fign which was in the ninth houfe of his nativity, and alfo when Hie goeth through the fign of the ninth houfe of the revolution of his nativity; and when fhe is in the ninth fign from the fign of perfe&ion. This is the way and means whereby we may obtain all fciences and arts whatfoever, fuddenly and perfe&ly, with a true illumination of our underftanding ; although all inferior fa~ miliar fpirits whatfoever do conduce to this ef- fefl ; and fometimes alio evil fpirits fenfibly in- forming us intrinfically and extrinfically
But if we would call any evil fpirit to the cir- cle, it firfl behoveth us to confider, and to know his nature, to which of the Planets it agrecth, and what offices are diflributed to him from the Planet; and being knoWn, let there be fought out a place fit and proper for his invocation, ac- cording to the nature of the Planet, and the qua- lity of the offices of the fame fpirit, as near as the fame may be done: as, if their power be over the fea, rivers or floods, then let the place be chofen in the fhore ; and fo of the rell. Then let there be chofen a convenient time, both for the quality
of
1 16 7 he Fourth Book
of the air. ferene, clear, quiet, and fitting for the fpirits to affume bodies ; as alfo of the quality and nature of the planet, and of the fpirit, as to wit, on his day, or the time wherein he ruleth: he may be fortunate or unfortunate, fometimes of the day, and fometimes of the night, as the ftars and fpirits do require. Thefe things being conhdered, let there be a circle framed at the place elected, as well for the defence of the in- vocant, as for the confirmation of the fpirit. And in the circle itfelf there are to be written the divine general names, and thofe things which do yield defence unto us ; and with them, thofe divine names which do rule this planet, and the offices of the fpirit himfelf ; there fliall alfo be written therein, the names of the good fpirits which bear rule, and are able to bind and con- Arain that fpirit which we intend to call. And if we will any more fortify and ftrengthen our circle, we may add characters and pentacles a- greeing to the work \ then alfo if we will, we may either within or without the circle, frame an angular figure, with the infcription of fuch convenient numbers, as are congruent amongfl themfelves to our work, which are alfo to be known, according to the manner of numbers and fissures : of which in the fecond book of oc- cult Philofophy it is fufficiently fpoken. Fur- thermore,
of Occult Philofophy . 1 1 7
thermore, he is to be provided of lights, per- fumes, unguents and medicines compounded ac- eording to the nature of the planet and fpirit : iwhich do partly agree with the fpirit, by reafon lof their natural and celeflial virtue ; and partly ;are exhibited to the fpirit for religious and fuper- flitious worfhip. Then he mull be furnifhed with holy and confecrated things, neceffary as well for the defence of the invocant, and his fel- lows, as alfo ferving for bonds to bind and con- ftrain the fpirits; fuch as are either holy papers, lamens, pidures, pentacles, fwords, feepters, garments of convenient matter and colour, and things of the like fort. Then when all thefe things are provided, and the m after and his fel- lows being in the circle, in the firfl place let him confecrate the ciicle, and all thofe things which he ufeth; which being performed with a conve- nient geflure and countenance, let him begin to pray with a loud voice, after this manner. Firft let him make an oration unto God, and then let him intreat the good fpiiits; and if he will read any prayers, pfalms, or gofpels for his defence, they ought to take the firft place. After thofe ptayers and orations are faid, then let him begin to invocate the fpirit which he defireth, with a gentle and loving enchantment, to all the coafls of the world, with the commemoration of his
own
1 1 8 The Feurth Book *
0
own authority and power. And then let him refl a little, looking about him, to fee if any fpi- rit do appear; which if he delay, then let him repeat his invocation, as abovefaid, until he hath done it three times; and if the fpirit be pertina- cious, obflinate, and will not appear, then let him begin to conjure him with divine power; fo alfo that the conjurations and all his commemo- rations do agree with the nature and offices of the fpirit himfelf; and reiterate the fame three times, from flronger to Itronger, ufing objurga- tions, contumelies, curfings, and punifhments, and fufpenfions from his office and power, and the like.
And after all the courfes are finifhed, then ceafe a little ; and if any fpirit fhall appear, let the invocant turn himfelf towards the fpirit and couteoully receive him, and earneflly intreating him, let him require his name : and then pro- ceeding further, let him alk him whatfoever he will : and if in any thing the fpirit fhall fliew himfelf obflinate or lying, let him be bound by convenient conjurations; and if you doubt of any lye, make without the circle with the confe- crated (word, the hguie of a triangle or* Penta- gone , and compel the fpirit to enter into it: and if thou received any promife which thou wouid-
elt
* A Ckarattcr with Jive Corners.
oj Occult Philofophy . 1 1 g
eft have to be confirmed with an oath, let him fire tch the fword out of the circle, and fwear the fpirit, by laying his hand upon the fword. Then having obtained of the fpirit that which you de- file, or are other wife contented, licenfe him to depart with courteous words, giving command unto him, that he do no hurt; and if he will not depart, compel him by powerful conjurati- ons; and if need require, expel him by exor- cifms, and by making contrary fumigations. And when he is departed, go not out of the cir- cle, but make a flay, making prayer, and giving of thanks unto God and the good angels, and alfo praying for your defence and confervation; and then all thofe things being oiderly per- formed, you may depart.
But if your hopes are frufirated, and no fpirit will appear, yet for this do not difpair; but leav- ing the circle, return again at other times, doing as before. And if you fhall judge that you have lerred in any thing, then you fhall amend by ;adding or deminifbing ; for the conflancy of rc- iiteration doth often increafe your authority and [power, and flriketh terror into the fpiiits, and huinbleth them to obey.
And therefore fome ufe to make a gate in the i circle, whereby they go in and out, which they
open
120
7 he Fourth Book
open and fhut as they pleafe, and fortify It with holy names and pentacles.
1 his alfo we are to take notice of, that when no fpirits will appear, but the mailer being wea- ried hath determined to ceafe and give over; let him not therefore depart without licenfing the fpirits; for they that do neglect this, are very greatly in danger, except they are fortified with fome fublime defence.
Oftentimes alfo the fpirits do come, although they appear not vifible, (for to caufe terror to him that calls them ) either in the thing which he ufeth, or in the operation itfelf. But this kind of licenfing is not given limply, but by a kind of difpenlation with fufpenfion, until in the following terms they fhall render themfeves obedient. Alfo without a circle thefe fpirits may be called to appear according to the way which is above delivered about the confecration of a book.
But when we intend to execute any effect by evil fpirits, where an apparition is not needful; then that is to be done, by making and forming that which is to be unto us an inflrument, oi fubj an image, or a ling, or a writing, or any cha- racter, candle, or lacrfice, or any thing of the like fort ; then the name of the fpirit is to bt
written
of Occult Pkilofopfly. ! 2 1
written therein, with hischaradler, according to the exegency of the experiment, either by writ- ing ic with lbrrre blood, or the r wife ufing a per- fume Agreeable to the fpirit. Oftentimes alfo making prayer and orations to God and the good angels before we invocate the evil fpirit, conjuring him by the divine power.
There is another kind of fpirits which we have fpoken of in our third book of occult Fhi- lofophy, not fo hurtful, and neared to men ; fo alfo, that they are afFedfed with human paifions, and do joy in the converfation ot men, and free- ly do inhabit with them: and others do dwell in the woods and deferts; and others delight in the company of divers domeflics, animals' and wild beads: and otherfome do inhabit about fountains and meadows, Whofoever therefore •would call up thefe kind ol fpirits, in the place -where they abide, it ought to be done with odo- riferous perfumes, and with fweet founds and iindi uments of mufic, fpecially eompofed for the ■bulinefs, with udng longs, inchantments and jpleafant vei fes, with praifes and promifes.
But thofe that are obdinate to yield to thefe ’things are to be compelled with threatenings, •comminations, curlings, delufions, contumelies, ■awdefpedially by threatening to expel them from anole places whdre they are mod converfant.
^ Further
1 '22
7 he Fourth Book
Further, if need be, thou mayefl betake thee to ufe exorcifms ; but the chiefeft thing that ought to be obferved, is, conflancy of mind, and boldnefs, free and alienated from fear, u
Laflly, when you would invocate thefe kind of fpirits, you ought to prepare a table in the place of invocation, covered with clean linen ; whereupon you fhall fet new bread, and run- ning water or milk in new earthen veffels, and new knives. And you fhall make a fire, where- upon a perfume fhall be made. But let the in- vocant go unto the head of the table, and round aboutdt let there be feats placed for the fpirits, as you pleafe *, and the fpirits being called, you fhall invite them to drink and eat. But if per- chance you fhould fear any evil fpiiit, then draw a circle about it, and let that part of the table at which the invocant fits, be within the circle, and the reft of the table without the circle
In our third book of occult Philofophy, we have taught how and by what means the foul is ioined to the body ; and what happeneth to the foul after death.
Thou mayeft know further, that tliofe foul: do flill love their relinquifhed bodies after death as it where a certain affinity alluring them, fuel as are the fouls of noxious men, which hav
violently relinquifhed their bodies, and foul
wantin
of Occult Philofophy , 123
'wanting a due burial, which do hill wander in ;a liquid and turbulent fpirits about their dead ■carcafTes ; for thefe folds by the known means by which heretofore they were conjoined to their bodies, by the like vapours, liquors, and favours, are eafily drawn unto them.
From hence it is, that the fouls of the dead are not to be called up without blood, or by the application of fome part of their relith body.
In the railing up of thefe fhadows, we are to perfume with new blood, and the bones of the dead, and with flcfh, eggs, milk, honey, and oil, and fuch like things, which do attribute to the fouls a means apt to receive their bodies.
It is alfo to be underftood, thofe who are de- firous to raife up any fouls of the dead, they ought to doit in thofe places, wherein thefe kind of fouls are mofl known to be cortverfant ; or for fome alliance alluring thofe fouls into their for- faken body; or fome kind of afFe6lion in times pall, imptelFedin them in their life, drawing the faid fouls to certain places, things, or perfons ; or for the forcible nature of fome place luted and prepared for to purge or punifh thefe fouls. Wfiich places for the moll part are to be known by the experience ofvifions, nightly incurfions, and apparitions, and fuch like prodigies fear.
Therefore the places mofl fitting for thefe
F 2 things,
124 Fhe Fourth Book
tilings, are church-yards. And better than them, are thofe places wherein there is the execution of criminal judgments And better than thefe, are thofe places, in which of late years there have been fome public (laughters of men. Further- more, that place is better than thefe, where fome ckad carcafs, that came by violent death, isnot yet expiated, nor lately buried, and was lately buried; for the expiation of thofe places, is alio a holy tite duly to be adhibited to the burial of the bodies, and oftentimes prohibited! the fouls to come unto their bodies, and expelletli them far off unto the places of judgment.
And from hence it is, that the fouls of the dead are not eafily to be raifedup, except it be the fouls of them whom we know to be evil, or to have periflied by a violent death, and whofe bodies do want a rite, and due burial.
Now although we have fpoken concerning fuch places of this kind, it will not be fafe or commodious to go unto them, but it behovetli us to take to what place foever is to be cliofen, fome principal part of the body that is relief, and therewith make a perfume in due manner, and to perform other competent rites.
It is alfo to be known*, that becaufe the fouls are certain fpiritual lights, therefore artificial lights, efpecially if they be framed out of certain
competent
of Occult Philofophy. 125
competent things, compounded according to a itrue rule, with congruent infcriptions of names and feals, do very much avail to the railing up iof departed fouls.
Moreover, tliefe things which are now fpoken of, are not always fufficient to raife up fouls, Ibecaufe of an extranatural portion of under- standing and reafon, which is above, and known only to the heaven and deftinies, and iheir powers.
We ought therefore to allure the faid fouls, by fupernaturaj and celehial powers duly acimi- niftered, even by thofe things which do move ihe very harmony of the foul, as well imagina- tive, as rational and intelledual; as are voices, Tongs, founds, inchantments ,* and religious things ; as prayers, conjurations, exorcilms. and other holy rites, which may very commodioully oe adtniniflered hereunto.
7 he end of the fourth book of Agrippa.
Heptameron
Magical Elements ,
1 Qf>
HEPTAMERON:
O R
• .
MAGICAL ELEMENTS
O F
PETER de ABANO:
philosopher.
IN the former book, which is the fourth book of Agrippa , it is fufficientiy fpoken concern- ing Magical ceremonies and Initiations.
But becaufe he feemeth to have written to the learned, and well experienced in this art, be- c a life he doth not fpecially treat of the ceremo- nies, but rather fpeaking of them in general, it was therefore thought good to add hereunto the magical elements of Peter de Abano: that thole who ate hitherto ignorant, and have not tailed magical fuperllitions, may have them in readi- ntls, how they may exercife themfelves therein. Tor we fee in this book, as it wrere a ceitam m- trodu&ion of magical vanity ; and as it were in prefent exercife, they may behold the chflinti
functions
of Peter de Abano. 1 2 7
functions of fpirits, how they may be drawn to difcourfe and communication; what is to be done every day, and every hour; and how they lhall be read, as if they were described fyllable by fyllable.
In brief, in this book are kept the principles of magical conveyances. Butbecaufe the greateff power is attributed to the Circles ; (For they are certain fortreffes to defend the operators fafe from the evil fpirits ;) in the firfl place we will treat concerning the compolition of a Circle,
0/ the Cirtley and the compofition thereof.
TH E form of Circles is not always one and the lame ; but uleth to be changed accord- ing to the order of the fpirits that are to be called, their places, times, days and hours. For in mak- ing a circle, it ought to be confidered in what time of the year, what day, and what hour, that you make the circle; what fpirits you would call, to what flar and region they do belong, and what fumhions they have. Therefore let there be made three circles of the latitude ol nine feet, and let them be dillant one from another a hands breadth; and in the middle circle, firfl, write the name of the hour wherein you do the work. In the fecond place, write the name of the Angel of the hour. In the third place, the Sigil of the
F 4 - Angel
1 sS Magical Elements
Angel of the hour. Fourthly, the name of the Angel that ruleth that day wherein you do the work, and the names of his minilters. In the fifth pl^qe, the name of the prefent time. Sixth- ly, the name of the fpirits ruling in that part of time, and their Prelidents. Seventhly, the name of the head o f the fign ruling in that part of time wherein you work. Eighthly, the name of the earth, according to that part of time wherein you work. Ninthly, and for the completing of the middle circle, write the name o.t the fun and of the moon, according to the laid rule of time ; for as the time is changed, fo the names are to be al- tered. And in the outermofl circle, let there be drawn in the four angles, the names of the pre- fidential Angels of the air, that day wherein you would do this work; to wit, the name of the King and his three minifters. Without the circle, in four angles, let Pent agones be made In the inner circle let the, re be written four divine names with crofTes interpofed in the middle of the cir , clej to wit, towards the eaft let there be written Alpha , and towards the weft let there be written Omega ; and let a crofs divide the middle of the circle. When the circle is thus finifhed according to the rule now before written, you (hall proceed.
Of
of Peter de Abano . 1 2 g
Oj the names oj the hours and the Angels riding them .
IT is alfb to be known, that the Angels do rule the hours in a fucceffive order, according to the courfe of the heavens, and planets unto which they are fubjeft ; fo as that fpirit which govern- eth the day ruleth alfo the firft hour of the day; the-fecond from this governeth the fecond hour; the third, the third hour, and fo confequently : and when feven planets and hours have made their revolution, it return eth again to the firft which ruleth the day. Therefore we {ball firfl fpeak ol the names of the hours.
Hours of the day.
. Hours of the ni
i . Yain,
1. Bet on.
2. Janor,
2. Barol ,
3. JVafnia ,
3. Ih ami.
4. Salta,
4. Athar,
5 . Sadedali,
5. Methon ,
6. Thamitr,
6. Rana,
7. Ourer ,
7. JVetos,
8. Thamic ,
8. Tufrac,
9. JMcron, •
9. SaJJur.,\
► o. Jay on.
10. Agle,
1 1 . Abai.
1 1 . Calerva ,
1 2 . Natalon •
12. Salam .
Of the names of the Angels and their Sigils, it fhall be (poken ol in their proper places. Now
* 5 let
130 Magical Elements
let us take a view of the names of the times. A year therefore is fourfold, and is divided into the ip ring, fummer, harveft, and winter,* the names whereof are thefe.
The fpring, Talvi. The fummer, Cafmaran. Autumn, Adarael. Winter, Farias.
The Angels of the fpring, Caracafa , Core, Amalid, Comm {[[or os.
The head of the fign of the fpring, Spugliguel. The name of the earth in the fpring/ Amatlai. The names of the fun and moon in the fpring ; the fun, Abraym; the moon, Agvfita.
The Angels of the fummer, Gargatel , 7 arid , Gavicl.
The head of the fign df the fummer, Tubicl. The name of the earth in fummer, Feftativi. The names of the fun and moon in fummer ; the fun, Alhemay. The moon, Armatus.
The Angels of Autumn, Tarquam , Guabarcl . The head of the fign of Autumn, lorquaret. The name of the earth in Autumn, R^ nnnai a. The names of the fun and moon in Autumn, the fun, Abragini. The moon, Matafignais. The Angels of the wrinter, Amabad , Ctarari. The head of the fign of winter, Altarib .
The name of the earth in winter, Geremiah , The names of the fun and moon in winter ; the fun, CommiUaJf. The moon, AJjaterm.
CJ Peter dt Abano . 131
The Co.fi: era lions and Benedictions : and firjl oj the Benediction oj the Circle.
ITt^HEN the circle is rightly perfedled, VV fptinkle the fame with holy or purged water, and fay, Thou /halt puvgc me with hy/op, 0 Loral, and I [hall he dean : thou / halt wa/h me, and 1 1 hall be whiter than Snow.
The Bcnedidion of Perfumes ; rJ^ El E God of Abraham , God of Ifaac , God oj X Jacoby * blefs here ttie creatures of thefe kinds , that they may fill up the power and virtue of their 6 lours; fo that neither the enemy . nor any falfie Ima- gination, may be able to enter into them : through our Lord Jefus Chrijl kled with holy water.
The Exorcijm of fire upon whidi the perfumes are to
be put.
THE fire which is to be ufed for fumigati- ons, is to be in a new veffel ol earth or iron: and let it be exorciled after this manner. I exor- cife thee , 0 thou creature 0/ fire , by him by whom all things are made, that forthwith thou cafl away every phantafin from thee, that it fhall not be able to do any hurt in any thing. Then fay, Blefs , 0 Lord , this creature of fire, and fandify it, tnat it may be hie [fid to fit forth the praife of thy holy name, that no hurl may come to the cxorcifers or jpedators : through our Lord Jefus Chrijl, drc.
F 5 Of
An Oration to be f aid when the Ve/lure is put on .
A No or, Amacor, Amides , Theodonias , Anitor , by the merits of the angels , 0 Lord , / zt>z// on the garment of falvation , that this which I defin
J 32 Magical Elements,
Of the garment and pentacle .
LET it be a jPfiefts garment, if it can be : but if cannot be had, let it be of linen, and clean. Then take this pentacle made in the day and hour of Mercury, the moon increafing, wit- ten in parchment made of a kids fkin. But hi ll let there be laid over it the mais of the holy Ghoil, and let it be fprinkled with water of baptifm.
of Veter de Abano. ]33
I may bring to effedt : thro ’ thee the mo A holy Adonay , luhoje kingdom cnihircth for ever and ever , Amen.
Of the manner oj 10, or king.
LET the moon be increafing and equal, if it may then l^e done, arid let her not be comb u (l.
The operator ought to be clean and purified by the fpace of nine days before the beginning of the work, and to be confeiTed. and receive the holy communion. Let him have ready the perfume appropriated to the day wherein he would perform the work. He ought alio to have holy water from a Pried, and a new earthen veffel with fire, a Vcfiure and pentacle ; and let all thefe things be rightly and duly confecrated and prepared Let one of the fervants carry tire earthen veflel full of fire, and the perfumes, and let another bear the book, another the garment and pentacle, and let the mailer carry the fword; over which there muft be faid one mafs oi lire Holy Ghofl ; and on the middle of the fword, let there be written this name Algat, and on the other fide thereof the name \0n\. And as he goeth to the confecrated place, let him continu- ally read litanies, the fervants anfwering, And when he cometh to the place where he will erecl the circle, let him draw the lines of the circle as we have before taught: after he hath made it,
let
1 3 4 Magical Elements,
let him fprinkle the circle with holy water, fay- ing. Af merges me domine , 8cc.
I he Matter therefore ought to be purified with falling, chaflity. and abflinencey from ail luxury die fpace of three whole days. before the day of the operation. And on the day that he would do the work, being cloathed with pure garments, and furniflied with pentacles, perfumes, and other tilings neceffaiy hereunto, let him enter the circle, and call the angels from the four parts of the world, which dp govern the feven planets the feven days of the week, colours and metals; whole names you (hall lee in their places. And with bended knees invocating the faid angels particularly, let him fay, 0 Angeli fupradiEli , tflote adj uteres meat petitioni, 6* in adjutorium mihi , m meis rebus Jtetitionibus,
Then let him call the Angels from the four parts of the world, that rule the air the fame day wherein he doeth the work or experiment And having implored fpecially all the names and fpirits written in the circle, let him fay, 0 vos armies , adjure atque conteflor per fedem Adondy , per Etazios, Vicos, Ifchyros, Athanatos , Paracletes , Alpha b Omega , b per hcc tria nomina fecr eta, Agla, On, Tetragiammaton, quod be die deb eat is adimplere quod cupio.
Thefe things being performed, let him read
the
of Pcfcr de Abano. *35
the conjuration aligned for the day wherein he inakeih the experiment, as we have be forefp ta- ken *, but if they (hall be pectinations and refrac- tory, and will not yield themfelvcs obedient, nei- ther to the conjuration aftigned to the day, nor to tli e prayers before made, then ule the conju- ration and exordial, following.
An Exoicijm of l he Spirits of the air.
NO S fadi ad imaginem Dei, datati poten- tia Dei, Sc ejus fadi voluntate, per poitu- tiftimum 8c cortoboratum nomen Dei LI, forte Sc admirabile, vos exorcizamus (here he J hall name the fpirits he would have appear, of what order jotver they be) 8c imperamus per eum qui dixit, 8c fac- tum eft, 8c per omnia nomina Dei, 8c per nomen Adonay, LI, Elohim, Elohe, Zcbaoih, Elion, Efceichie, Jah, Fetragrammaton, Sadai, Dominus Dens, excelfus, exorcizamus vos, aiquepotenter imperamus, ut appareatis ftatim nobis hie juxta Circidum inpulchra forma, videlicet liumana, Sc fine deformitate 8c tortuoftate aliqua. Venite vos omnes tales, quia vobis imperamus, per nomen Y 8c V quod Adam audavit, 8c locutus eft : 8c per nomen Dei Agla, quod Loth audavit, 8c fadum. falvus cum fua familia : 8c per nomcn Jotli quod Jacob audivit ab Angelo fecum ludantes 8c iibe ratus eft de manii frati is fui Efau : and by the name Anephexeton, quod Aaron adivit, 8c loquens, 8c
lapiens
136 Magical Elements,
fapiens facftus eft: 8c per nomen Zebaoth quod Mofes nominavit, 8c omnia flamina 8c plaudes de terra ^Egypti verfa fuerunt ir; fangunepi: 8c per nomen Efcerchie Oriflon, quod Mofes nominavit, 8c oranes fluvii ebuljierunt ranas, 8c afcendeiunt in domos jEgyptiorum, omnia deftiuentes : 8c per nomen Elion, quod Mofes nominavit, 8c fuit grando tail's ,* qualis non fuit ab initio mundi: 8c per nomen Adanay, quod Mofes nominavit, 8c fuerunt locufta, 8c apparuerunt fuper terram iEgyptiorum, 8c comederunt que refidua erant grandini ; 8c per nomen Schemes amathia, quod Jofua voca-vit, et remoratus eft Sol curfum : 8c per nomen Alpha 8c Omega, quod Daniel nomina- vit, 8c deftruxit\Beel, 8c Draconem interfecit : 8c in nomine Emmanel, quod tres pueri, Sidrach, Mifach 8c Abednago, in camino ignis ardentis, cantaverunt, 8c liberati fuerunt : 8c per nomen Hagaios, 8c fedem Adonay, 8c perTheos, Ifcyros, Athanatos, Paracletus; k per hec tria fecreta nomina Agla, On, Tetragrammaton, abjuro, con- teftor, 8c per hec nomina, 8c per alia nomina Do- mini noftri Dei Omnipotentis. vivi 8c veri, vos qui veftra culpa de Celis ejecfti fuiftis ufque ad in fernum locum, exorcizamus, 8c viriliter impe- ramus, per eum qui dixit, 8c fatftum eft, cui ornnes obediunt creatura, 8c per illud tremendum Dei judicium: Scper mare omnibus incertum vitreum, .
of Peter de Maw* *37
quod eft ante conlpe&um divina majellatis gra- diens, 8c potentiate: 8c per quatuor divina ani- malia T. ante fedem divina majeflatis gradients, 8c oculos ante Sc retro habentia; 8c per ignem ante ejus thronum circumllantem: 2|c per fan&os Angelos Celorum, T. 8c per earn que Ecclelia Dej nominator: 8c per fumraara lapienbam Omnipo- tentis Dei viriliter exorcizamus, ut nobis hie ante circulum appareatis, ut faciendam noltram vo~ luntatem, in omnibus prout placuerit nobis: per ledem Baldecia, 8c per hoc nomen Primeumaton, quod Moles nominavit, 8c in caverriis abiffi rue- runt prolundati vel abforpti, Datan, Corah Sc Abiron : 8c in virtute iflius nominis Primumaton, tota Celi militia cam peRente, maledicimus vo sP privamus vos omni officio, loco 8c gaudio veflro, yfque in profuiidum abyffi. Sc ufque ad ultimurn diem judicii vos ponimus, 8c relegamus in ignem eternum, 8c in ltagnum ignis 8c fulphuris, nili llatim appareatis hie coram nobis, ante circulum, ad faciendum voluntatem nollram. In omnibus venite per hec nomina, Adonay Zebaoth, Ado- nay Amioram. Venite, venite, impevat vobis, Adonay, Saday, Rex regum potentiffimus 8c tre* mendiffimus, cujus vires nulla fubterfugere po- tell creatura vobis pertinaciffimis luturis nili obe- dieritis, 8c appareatis ante hunc circulum. affa- biles fubeto, tandem ruina flebilis miferabilifque,
8c
138 Magical Elements
8c ignis perpetuum inextinguibilis vos manet. Vcnite ergo in nomine Adonay„Zebaoth, Ado- nay Amioram: venite, venite, quid tardatis? fef- tinate imperat vobis ^donay Sady, Rex regum, El, Aty, Titcip, Azia, Hyn, Jen, Minofel, Acha- dan, Vay, Vaa, Ey, Haa, Eye, Exe, a, El, E, El, a, Hy, Hau. Hau, Hau, Va, Va, Va, Va.
An Exorcifrn of the Spirits of the Air .
WE being made after the Image of God, en- dued with power from God, and made after his will do exorcife you by the mofi migh- ty and powerful name of God El , flrong and wonderful ( here he fliall name the Spirits he would have appear , of what order focver they be) and we command you by him, who faid the word and it was done, and by all the names of God, and by the name Adonay , El , Elohim , Elohe, Xebaoth, Elion , Efcerthie , Jah, Tetragrammaton , Sad ay, Lord God molt /high: we exorcife you, and powerfully command you, that you forthwith appear unto us, here before this circle, in a fa ir human fhape, without any deformity or toitu- ofity ; come ye all fuch, becaufe we command you by the name T and V, which Adam heard and fpoke, and by the name of God Agla. which Lot heaid and was faved with his family ; and by the name Joth which Jacob heard from the Angel wrefiling with him, and was delivered
from
of Peter dc Aba?io . 139
from the hand of his brother Ej'au ; and by the name Anephexdon , which Aaron heard and fpoke, and was made wife; and by the name Zf.baoth, which Mo fa named, and all the rivers and wa- ters in the Land of Egypt were turned into blood; and by the name Efccrchie Orijlon which Mofes named, and all the rivers brought forth frogs, and they afcended into the houfes of the Egypti- ans, deilroying all things; and by the name Elion , which Mofes named, and there was great hail, fucli as hath not been fince the beginning of the world ; and by the name Adonay , which Mofes named, and their came up locufts, which appeared upon the whole land of Egypt, and de- voured all which the hail had left: and by the name Schema amathia , which Jofhua called up- on. and the Sun flayed his courfe ; and by the name Alpha and Omega. , which Daniel named and deflroyed Bel and flew the Dragon; and in the name Emmanuel , which the three children Sidrach , Mifach and Abeclnego , fung in the midft of the fiery furnace, and were. delivered ; and by the name Hagios, and by the feal ot' Adonay, and by Ifyros , Athanatos , Paracletus; and by thefe three fecret names, Agla, On, rLctr a gramma ton, l do adjure and contefl you; and by thefe names, and by all the other names of die living and true God, and by our Lord Almighty, 1 exorcife
and
140
Magical Elements
and command you, by him that fpake the word and it was .done, to whom all creature are obe- dient; and by the dreadful Judgment of God ; by the uncertain fea of glafs ; which is before the face of the divine Majefly mighty and powerful ; by the four beads before the throne, having eyes before and behind, and by the fire round about his throne, and by the holy Angels of heaven ; by the mighty wifdom of God, we do powerfully exorcife you, that you appear here before this Circle to fulfil our will in all things which fliall feem good unto us ; by the feal of Baldachia , and by this name Primeumaton , which Mofes named, and the earth opened and (wallowed up Corah , Dathan, and Abiram ; and in the power of that name Primeumaton , commanding the whole hod of heaven, we curfe you and deprive you from all your office, joy, and place, and do bind you in the depth of the bottomlefs pit, there to re- main until the day of the lad judgment ; and we bind you into eternal fire, and into the lake of fire and brimdone, unlefs you forthwith appear here before this Circle to do our will : There-
fore come ye by thefe names, Ad on ay ^e.baoth, Adonay amioram ; come ye, come ye, Adonay com- mandeth you ; Sdday , the mod mighty and dread- ful King of Kings, whofe power no creature is able to refid, be uruo you mod dreadful, unlefs
ye
of Peter dt Abono. 141
;yc obey, and forthwith affably appear before :this circle, letmiferable ruin and fire unquench- able remain with you : therefore come ye in the :name of Adonay fdbaoth, Adonay amioram •; come, come, why ltay you ? haften; Adonay Saday, the iKing of Kings commands you; El, Aty/JTitcip, Azia, Hin, Jen, IVJinofel, Achadan, Vay, Vaah, iEy, Exe, a, El, El, El, a, Hy, Hau, Hau, Hau, ■Va, Va, Va, Va.
A Prayer to God, to be faid in the four
parts of the world , in the Circle .
A Monde, 1 an eh a, Latiflen, Habur, Teneba, Latiflen, Efcha, Aladia, Alpha and Omega', Leyfle, Otifion, Adonay : 0 my mojl merciful hea- venly Father, have mercy upon me, although a fnner : fnah appear the arm of thy power in me this day (a- though thy unworthy child) againfi thefe ob/linate and pernicious Spirits , that 1 by thy will may be made a eontemplator of thy divine works, and may be illu/lrat- ta w'dh all wifdom , and always w of hip and gloiify thy name I humbly implore and bejeech thee, that *hefe Spmts which 1 call by thy judgment , may be vound and confiramed to ccine , and give true and per- & anfwers to thofe thing > which I /hall ajk them, Wid that they may declare and /hew unto us thofe things vhich by me or us may be commanded them, not hurt - dig. any creature, neither injuring nor terrifying me
or
142 Magical Elements
or my fellows nor hurting any other creature , and af- frighting no man ; but let them be obedient to my re- quejls in all thejc things which I command them. Then let him hand in the middle of the circle, and hold his hand towards the pentacle, and fay, Per Pen - taculum Salomonis advocavi, dentmihi ? efponjnm ve- rum. By the Pentacle of Solomon 1 have called you, give me a true anfwer.
Then let him Jay, Beralanenfis, Baldachienfis, Paumachia 8c Apologia fedes, per Reges protef- tatefq magnanimas, ac principes prepotentes, ge- nio, Liachida, miniftri tartarea fedes : primac, hie princeps fedis Apologia nona coherte; Ego vos invoco, 8c invocando vos' conjuro, atq; fu- perna Majeflatis munitus virtute potenter impe- rio, per cum qui dixit, 8c fatftum eft, 8c cui obediunt omnes creatura: &: per hoc nomen in- effabile, Tetragrammaton Johovah, in quo eft plafmatum omne feculum, quo audito elementa corruunt, aer concutitur, mare retrograditur, ig- nis extinguitur, terra tremit, omnefq; exercitus Celeftium Terreftrium, 8c infernorum tremunt, turbantur 8c corruunt; quatenus cito Sc fine me- ra 8c omni occafione rernota, ab univerfis mundi pattibus veniatis, et rationabiliter de omnibus quacunque interrogavero refpondeatis vos, et ve- niatis pacifice, vifibiles, et affabiles: nunc et fine mora manifeftantes quod eupipus : conjurati per
nomen
of Peter de Abano . 1 43
nomen eterni vivi Sc veri Dei Helioren, 8c man- data noflra perficientes, perfiflentes Temper ufq ; ad finem, Sc intentionem meam, vifibiles nobis, 8c effabiles, clara voce nobis, intelligibile, Sc fine omni ambiguitate.
BEralanenfis, Baldachienfis, Paumachia Sc Apologa fedes, by the mofl mighty Kings and Poteflates, and the mofl powerful Princes Genio, Liochidee, Mimflers of the Tartarean feat, chief Prince of the feat of Apologia in the ninth Legion; I invoke you, and by in vocating conjure you, and being armed with power from the fu- preme Majefly, I flrongly command you, by him who fpoke and it was done, and to whom all creatures are obedient ; and by this ineffable name Jetragramrnaton Jehovah, which being heard, the Elements are overthrown, the Air is fhaken, the Sea runneth back, the fire is quench- ed, the earth trembleth, and all the hofl of Ce- leflials, Terreflrials, and infernals do tremble, and are troubled and confounded together : Wherefore forthwith and without delay, do you •come from all parts of the wTorld, and make ra- tional anfwers unto all things 1 fhall afk of you, .and come ye peaceably, vifibly, and affably, now without delay maniftfling what we defire, being 'conjured by the name of the eternal, living and
true
144 Magical Elements
true God Heliorcn , and fulfil our commands, and perfift unto the end, anti according to our in- tentions, vifibly and aft.ibly, (peaking- unto us with a clear voice, intelligible and without any ambiguity.
Vifions and apparitions.
QUibus rite pera&is, apparebunt infinita, vifiones, 8c phantafmata pulfantia organa 8c omnis generis inftrumenta mufica, idq : fit a fpiritibus, ut terrore compulfi focii abeant a Cir- culo, quia nihil adverfus magiflrum poffunt. pofl hec videbis infinitos fagittarios cum infinita multitudine belli arum horribilem : que ita fe componunt, ac ft veilent devorare focios: Seta- men nil timeant. Tunc Sacerdds five Magifler, adhibens manmn Penticulo, dicat: fugiat hincl iniquitas vefira, virtute vexilli Dei. Et tunc Ipiritus obedire rriagiftro coguntur, 8c focii nil amplius videbunt.
'I hen let the exorcifl /ay, Jlretching out his hand to the Pentacle , Eece Pentaculum Salomonis, quod ante vellram adduxi prefen tiam exorcizatoris in medio Exorcifmi, qui eft optime a Deo mutinis, intrepidus, providus, quiviribus potens vos ex- orcizando invocavii 8c vocat. Venite ergo cum feftinatione in virtute nominum ifiorum, Aye, Saraye, Aye, Saraye, Aye, Saraye, ne difteratis
venire,
of Peter de Abano . 145
venire, per nomina eterna Dei vivi 8c veri Eloy, Archima, Kabul: 8c per hoc prefens Pentaculum, quod fuper vos potenter imperat: 8c per viriutem celeftium fpiritum dominorum veftorum : 8c per perlonamexorcizatoris, conjurati, feftinati venire k obedire preceptori veftro, qui vocatur Odino- mos. His pera&is, fibiles in quatuor angulis mundi. Et videbis immediate magnos motus: 8c cum videris, dicas: Quid tardatis? quid mora- mini ? quid facitis ? preparate vos 8c obedite pie- ceptori veflro, in nomine Domini Bathat, vel Vachat fuper Abrac ruens, fupervenieus, Abeor fuper Aberer.
lunc immediate venient in fua forma propria. Et quando videbis eosjuxto Circulum, oftende il!is Pentaculum cooperatum fyndone facro, 8c difcooperiatur, 8c dicat, Ecce conclufionem vd- tram. nolite fieri inobedientes. Et fubito vide- bis eos in pacifica forma: 8c dicent tibi, Pete quid vis, quia nos fumus parati complere omnia mail data tua, quia dominus ad hec nos fubjuiia- vit. Cum autemapparuerint Spiritus, tunc dicas. Bene veneritis Spiritus, vel reges nobiliflimi quia vos vocavi per ilium cui omne genu fli&itur ce- lleflium, terreftrium 8c infernum : , cujus in manu ■omnia regna regum funt, ncc eft quia fua con- •trarjus effe pofiit Majeftati Quatenus conftrin- iguo vos, ut hie ante circulum vifibiles, aftabiles
G permanetis
146 Magical Elements
permanetis, tamdiu tamq; conhantes, nee Tint licentia mea recedatis, donee meam fine fallacia aliqua 8c verediceperficiatis voluntatem. perpo- tentia illus viitutem, qui mare pofuit terminurr fnum, quern preterire non potefl, 8c lege illiu? potentia, non pertranfit fines fuos Dei feilicet ah tiffimi, regis, domini, qui cundla creavit, Amen 7 hen command what you will , and it Jhall he done afterwards licenfe them thus, tin nomie Patris f Filii, 8c t Spiritus fandi, ite in pace ad Joe? vehra . 8c pax fit inter nos 8c vos, parati fiti venire vocati.
Vifions and Apparitions.
THESE things duly performed there wil appear infinite Vifions and Phantafms beating of organs and all kinds of mufical Inftru ments, which is done by the fpirits, that wifi the terror they might force the companions V go out of the Circle, becaufe they can do nc thing againlh the Maher. After this you (hall fe an infinite company of archers, with a gre; multitude of horrible beahs, which will fo con pofe them lei ves, as if they would devour tl fellows : neverthelefs fear nothing.
Then the Priejl or Mafltr holding his hand i wards ihe ] entente, Jhall jay. A\oid hence the iniquities by viitue of the banner of Gcd; ar
the
of Peter de Abano, 147
then will the fpirits be compelled to obey the Mailer and the company fhall fee no more.
7 hen let the cxorcijl , fir etching out his hand to the pcntacle , Jay , Behold the pentacle of Solomon which I have brought before your prefence. Be- hold the perfon of the exorcilt in the middle of the exorcifm, w ho is armed by God, and with- out fear, and w’ell provided, who potently in- vocateth and calleth you by exorcifmg; come therefore with fpeed, in the virtue ofthefe names, Aye Saraye , Aye Saraye; defer not to come by the eternal names of the living and true God, Eloy, Arehima , Rabur , and by the pentacle here pre- fent, which powerfully reigns over you, and by virtue of the celeflial fpirits your Lords, and by the perfon of the exorcifl, being conjured, make hafle to come and yield obedience to your Mai- ter, who is called Oclinomos. This being perform- ed, there wall be hillings in the four parts of the world, and then immediately you fhall fee great motions; and when you fee them, fay, wrhy flay you? wherefore do you delay? w7hat do you? prepare yourfelves to be obedient to your af- ter, in the name of the Lord Baikal or Vachat rulhing upon Abrac , Abeor coming upon Abercr .
Then they will immediately come in their proper form ; and when you fee them before the Circle, fliew them the Pentacle covered with fine
G 2 linen ;
148 Magical Elements
linen; uncover it and fay, behold your confufi- on, if you refufe to be obedient; and luddenlyi they will appear in a peaceable form, and will fay, afk what you will, for we are prepared to fulfil all your commands, for the Lord hath lub- jethed us hereunto; and when the fpirits have appeared, then you {hall fay, welcome fpirits, or mo ft noble Kings, becaufe I have called you through him to whom every knee doth bow both of things in heaven, and things on earth and things under the earth, in whole hand: are ail the kingdoms of Kings, neither is then any that can contradifl his Majefty. Wherefon I bind you, that you remain affable and vifibL before this circle, fo long and fo conflant; nei ther (hall ye depart without my licence, unti you have truly and without any falacy perform ed my will, by virtue of his power, who hatl fet the fea her bounds, beyond which thefe can not pafs, nor go beyond the law of his powe to wit, of the mofl high God, Lord and Kim who hath created all things, Amen, •f* In tl name of the Father, -f* and of the Son, 'f and the holy GhofL go in peace unto your places peace be between us and you, be ye ready 1 come when ye are called.
Thefe are the things which Pclcr de Aba hath fpoken concerning magical elements
B
o] Peter de Abano • 1.4.9
But that you may the better know the trim- mer of compoting a Circle, I will fet down one Ifchetne, fo that if any one would mike a Circle iin fpring-time for thehrll hour of the Lord's day, it mull be in the fame manner as is the figure following
‘The figure of a Circle fior the fir Jl hour oj the Lord's day in Spring-time .
It
*5° ' Magical Elements ,
It remaineth now that we explain the week, the leveral days thereof ; and firft of the Lord's day,
Conjiderations of the Lords day .
r’|^ H E Angel of the Lord's day, his Sigil, JL Planet, Sign of the Planet, and the name of die fourth heaven,
MichaTei O J\,
Zi&OXS Machen.
The Angels of the Lord's day; Michael , Dar - did, Huratapal.
The Angels of the ait ruling on the Lord’s day ; V or can. King.
His miniflers ; Jus, Andas , Cynahal.
The wind which the Angels of the air above- faid are under ; the North-wind.
The Angels of the fourth heaven, ruling on die Lord’s day, which ought to be called from the four parts of the world. At the Eaft, Samuel , Bacicl, Aid , Gabriel , Vionalraba.
At the Weft; Anael, Label , Uftad, Burchat, Suceralos , Capabili.
At the North; Aicl , Anid, vel A quid, Majga- hiel , Sapid , MatuycL
At
of Peter de Abano . t
At the South; Haludicl , Machajiel , Charfiel , £/nW, NaromieL
The perfume of the Lord’s day, Red Sanders.
The Conjuration of the Lord's day.
C^Onjuro 8c confirmo luper vos Angeli fortes Dei, Sc fanchi, in nomine Adonay, Lye, Eye. Eya, qui eh hie, qui fuit, eh Sc ei it. Eye, Abraye; 8c in nomine Saday, Cados, Cados, Cades, alte fedentis fuper Cherubin, 8c per no* men magnum ipliius Dei fortis 8c potentis, exal- tatique fupei omnes celos, Eye, Seraye, plalma- toris feculorum, qui creavit mundum, celum, terrain, mare, 8c omnia que in eis hint in primo die, 8c hgillavit ea fandio nomine fuo Ehaa: 8c per nomina fanclorum Angelorum, qui domi- nantur in quarto exercitu, 8c ferviunt coram po- tentihimo Salamia, Angelo magno Sc honorata : Sc per nomen hella, que eh Sol, Sc per lignum, Sc per immenfum nomen Dei vivi, 8c per nomina omnia predicta; conjuro te Michael angele mag- ne, qui es prepofitus Diei Dominica : 8c per no- men Adonay, Dei Ifrael, qui creavit mundum 8c. quinquid in eo eh, quod pro melabores, Sc adim- pieas omnem meam petitionem, juxta meum velle 8c vo turn meum, in negotio 8c can fa mea; And here thou / Halt declare thy cauje and bufinejs , and for what thing thou rnakejl this conjuration.
G4
7 he
152 Magical Elements
The Conjuration of the Loris day .
\
I Conjure and conferm upon you, ye ftrong and holy Angels of God, in the name Adonay , Eye , Afc, which is he who was, and is, and is 10 come, Eye Abray ; and in the name Saday , Cados, Cados , Cados , fitting on high upon the ( hernbin\ and by the great name of God himfelf, ilrong and powerful, who is exalted above all heavens. Eye , Saray , maker of the world, who created the world, the heaven, the earth, the fea, and all that in them is in the firfl day, and fealed them with his holy name Phaa; and by the name of the holy Angels, who rule in the fourth Hea- ven,, and ferve before the moft mighty Salamia , an Angel great and honourable; and by the name of his fkir, which is Sol\ and by his figri; •and by the immenfe name of the living God, and by all the names aforefaid, I conjure thee Michael , Oh! great Angel, who art chief ruler of the Lord’s day; and by the name Adonay , the God of Ifracl, who hath created the world, and all that therein is, that thou labour forme, and ful- fil all my petitions, according to my will and de- fire in mv caule and bufinefs.
The fpirits of the air of the Lord’s day, are under the north wind; their nature is to procure gold, gems, carbuncles, riches; to caufe one to
obtain
of Peter de Abano. 153
obtain favour and benevolence; to difTolve the enmities of men; to raife men to honours; to carry or take away infirmities. But in what man- ner they appear, is fpoken already in the former book of magical ceremonies,
Ccnfideration of Monday
TH E Angel of Monday, his Sigil, Planet, the Sign of the Planet, and name of the fiifl heaven.
Gabriel
The Angels of Monday; Gabriel , Michael , Samad
The Angels of the Air ruling on Monday Arc an, King.
His minifters ; Bilct, Mijfabu , Abuzaha.
The wind which the faid Angels of the Air are fubjed to : the Weft-wind.
The Angels of the firfl heaven, ruling on Mon- day, which ought to be called from the four parts of the world. From the eafl, Gabriel , Ga~ 'brad. Madid , Dcamid, Janaek .
From the wefl : Sachiel , %pniel9 Habid , Ba- * channel, Corobact .
^5
From
1 5 4- Magical Elements
From the north; Mad, Uvael , Valnum , Balid, Balay , Humaflrau.
From the fouth; Curaniel , Dabriel, Darquiel , Hanun , Anayl, VetueL The perfume of Monday.
The Canjuration of Monday .
COnjuro 8c confirmo fuper vos Angeli fortes 8c boni, in nomine Adonay, Adonay, Ado- nay, Eye, Eye, Eye, Cados, Cados, Cados, Achim, Achim, Ja, Ja, Fortis, Ja, qni apparuit monte Sinai, cum glorificatione regis Adonay, Saday, Zebaoth, Anathay, Ya, Ya, Ya, Marina- ta, Abim, Jeia, qui maria creavit, dagna 8c omnes aquas in fecundo die, quafdam fuper celos, 8c quafdam in terra. Sigiliavit mare in alio nomine fuo, 8c terminum, quern fibi pofuit, non prete- ribit: 8c per nomina Angelorum. qui dominan- tur in primo exercitu, qui ferviunt Orphaniel Angelo magno, preciofo 8c honorata : 8c per nomen della que ed Luna : 8c per nomina pre- dibla, fuper te conjuro, fcilicet Gabriel, qui es prepofuus diei Luna fecundo, quod pro me la- bores & adimpleas, of Sunday.
7 he Conjuration of Monday.
I Conjure and confirm upon you ye drong and good Angels, in the name Adonay, Adonay ,
Adonay
of Peter de Abano • 155
Adonay , Ty ’ Ac him, Ja , Jafflrong Ja , who appeared in mount Stndu. with the glorification of King Adonay , Sa- d.ry, Zsbaoth, Anathav , 3T ^cia, who created the Sea and all lakes and wa- ters in the lecond day, which are above the hea- vens and in the earth, and fealed the Sea in his high name, and gave it bounds, beyond which it cannot pafs : and by the names of the Angels, who rule in the hr It Legion, who ferve Orphaniel , a great, precious and honourable Angel, and by the name of his ftar, which is^); and by all the names aforefaid, I conjure thee Gabriel , who art chief ruler of Monday, the fecond day, that for me thou labour and fulfil, be.
The Spirits of the air of Monday are fubjedd to the weft- wind, which is the wind of the moon their nature is to give hlver ,* to convey things from place to place ; to make horfes fwfift, and, to difclofe the fecrets of perfons both prefent and future; but in what manner they appear you may fee in the former book.
Confederations of Tucfday *
THE Angels ofTuefday, his Sigil, his Pla- net, the Sign governing that Planet, and the name ol the fifth heaven*
G 6
The
156
Magical Elements
Samael...
Machon .
The Angels of Tuefday: Samael, Satael, Amabiel , The Angels of the Air ruling on Tuefday, Samax. King,
His Minifters, Carmax , Ifmoli , Paffran.
The wind to which the faid Angels are fub- jetf ; the Eafl-wind .
The Angels of the fifth heaven ruling on Tuefday, which ought to be called from the four parts of the world. At the eafl; Friagne , Guael , Damacl , Calzas , Arragon.
At the weft: Lama , AJlagna , Lob quin , *Sow- «zj, Jazel , Ifiael , //*/.
At the north : Rahumel , Hynfcl, Rayel , Smi- Mathiel , Fracid ,
At the fouth : Sacriel , Janiel, Galdel , Ofael> Vianuel'Zalkl.
The perfnme of Tuefday. Pepper .
The Conjuration cf Tuefday.
C^Onjuro 8c confirmo fuper vos, Angeli fortes 8c fan&i, per nomen Ya, Ya,.Ya, He, He, He, Va, Hy, Hy, Ha, Ha, Ha, Va, Va, Va, An, An, An, Aie, Aie, Aie, El, Ay, Elibra, Eloim, Eloim,
8c
of Peter ck Abano . l 57
Sc per nomina ipfius alti Dei, qui fecit aquam ari“ damapparere, Sc vocavit teraam, 8c produxit ar- bores, Sc herbas de ea 8c figillavit fupeream cum preciofo, honorato, meluendo 8c fando nomine luo: 8c per m men angelorum dominamium in quinto exercitu, qui ferviunt Aciinov Angelo magno, foni, potenti, 8chonorata: 8c per nomen Stella,, que eft Mars: 8c per nomina predida conjuro fuper te Samael, Angele niagne, qui prepofitus es diei Martis ; 8c per nomina Adonay, Dei \ 7ivi 8c veri, quod pro me labores, 8c adimple- as, See. As in the conjuration of Sunday.
The Conjuration of Tuejclay.
I Conjure and call upon you, ye firong and good Angels! in the name Ya Ya Ya, He He He, Va, Hy Hy, Ha Ha Ha, Va Va Va, An An An, Aia Aia Aia, El, Ay, Elibra, Elo- im Eloim, and by the names of him the high God, who hath made the Sea into dry Land, and by his word hath made the Earth, and pro- duced irees and hath fet his Seal upon the Plants of it, with his precious, honoured, revered, and holy name: and by the name of the Angels governing in the fifth Houfe, who arc fubfervi- ent to the great Angel Acimoy, who is flrong, powerful, and honoured, and by the name of the Conflellation, which is called Mars. And I call upon thee Samael, and the names above
mentioned
158 Magical Elements,
mentioned, thou great Angel ! who prefidefl over the day of Mars ; and by the name Ado- nay the living and true God, that you alhfl me in accomplifhing my labours, See. As in the conjuration of Sunday.
The fpiiits of the Air of Tuefday are under the Eaft-wind : their nature is to caule wars, mortality, death and combuftions ; and to give two thoufand Soldiers at a time ; to bring death, infirmities or health. The manner of their ap- pearing you may lee in the former book.
Confiderations of Wednefday.
THE Angel of Wednefday, his Sigil, Pla- net, the Sign governing that Planet, and the name of the fecond heaven.
Raphael TT X VQk
Ra ciuie .
The Angels of Wednefday; Raphael , Mcil , Seraphid.
The Angels of the air ruling on Wednefday, Mediate or Mudiat , Rex.
Minitters. Suquinos. Sallales.
T. he wind to which the laid Angels of the Air are fubjeft. Ike South-iocjl-wind .
The
Oj Peter cle Abano. 1 59
The Angels of the fecond heaven governing Wednefday, which ought to be called fiom the four parts of the world,
AttheEaft: Mathlai , Taimiel, Baraborat .
At the Weft : ' jtrefcue , Mitraton.
At the North: Thiel , Rad , jatiahd , Venahcl , Ef?/c/, Abuiori,' Ucirmui.
At the South: Mil lie l, Nelapa , Babel , Caluel , La quel.
The fumigation of Wednefday. Majlick .
7 he Conjuration of Wednefday.
COnjuro So con fit mo ’sos angeli fortes, fandli 8c potentes, in nomine fortes, metuendifti- mi 8c ben died Ja, Adonay, Eloim, Saday, Saday, Saday, Eie, Eie, Eie, Afmaie, Afarrie: 8c in no- mine Adonay Dei Ifrael, qui creavit luminaria magna, ad diflinguiendum diem a nodfe ; 8c per nomen omnium Angelorum deferventium in ex- ercitu fecudo coram Tetra Angelo majori, atq ; forti 8c potenti: 8c per nomen Stella, que eft Mercurius: 8c per nomen Sigilli, que figillatur a Deo fortiftimo 8c honorato: per omnia prcdidla fupette Raphael Angele magne, conjuro, qui es prepofitus diei quarta: 8c per nomen fandlum quod erat feriptum in front e Aaron facerdotis altiftimi erettoris : 8c per nomina Angelorum, qui in gratiam Salvatoris confumati funt: 8c per
nomen
160 Magical Elements
nomen fedis Ammalium, habentium fenas alas, quod pro me labores, 8cc. As in the Conjurati- on of Sunday.
7 he Conjuration of Wednefday .
I Con jure and call upon you ye flrong, good and powerful Angels, in a firong name, of fear and praife, .Ja, Adonay, Eloitn, Saday, Sa- day, Saday, Eie, Eie, Eie Afamie, Afaraie; and in the name of Adoday the God of 1 G ael, who hath made the great light, and diflinguifhed day from night : and by the name of ail the deferv- ing Angels governing openly in the fecond houfe, before the great Angel Tetra, flrong and powerful : and by the name of his flar, which is Mercury : and by the name of his feal, which is the feal of a powerful and honoured God : and I call upon thee Raphael, and the names above mentioned, thou great Angel, who pre- fidefl over the fourth day : and by the holy name which is written in the front of Aaron, created the mofl high Prieft : and by the name of all the Angels who are conRant in the grace of our Saviour, and by the name and place of Ammalium, that you affifl me in my labours, See. As in the conjuration of Sunday.
The Spiiits of the air of Wednefday are fub- jed to the South- welt- wind : their nature is to
give
of Fetcr dc Abono, 1G1
give all metals; to reveal all earthly things pad, prefent and to come; to pacify Judges, to give victories in war, to re-edify, and teach experi- ments and all decayed fciences, and to change bodies mixt of elements conditionally out of one into another; to give infirmities or health; to raife the poor and call down the high ones; to bind or loole fpirits ; to open locks or bolts : fuch kind of ipiiits have the operation of others, but not in their perledd power, but in virtue or knowledge. In what manner they appear, it is before fpoken,
Confiderations of Ihurfday.
THE Angel ofThurfday, his Sigil, Planet, the fign of the Planet, and the name of the fixth heaven.
Sachiel. If* 3"C
£ Z elml.
*
The Angels of Thurfday ; SachieJ , Caflief AfafieL
dhe Angels of the Air governing Thurfday.
Suth. Rex .
Miniflers. Magnth , Gutrix.
The wind which the faid Angels of the air
arc
%
162 Magical Elements
are under. The South-wind.
But becaufe there are no Angels of the air to be found above the fifth heaven, therefore on Thurfday fay the prayers following in the four parts of the world.
At the eaft : 0 Deus magne Pr excel fe, Pr honor ate per infinita fecula. That is to fay, O great and moft high God, honoured world without end.
At the weft : 0 Deus fapicns , Pr clare , 6* jufle , cic divina dementia : ego logo te piijjirne Pater , quod meum petitionem , quod meum opus , Pr meurn laborem hodie debeam cornplere , perjede intclligcre. lu
qui vivis Pr regnasper injinilajcculajeculorum , Amen. That is to fay, O wife, pure and juft God, of divine clemency. 1 befeech thee molt holy father, that this day I may perfetftly underhand and ac- complifh my petition, work, and labour ; thou who liveft and reignefl world without end, Amen.
At the north : 0 Deus potens , Jorles, Pr fine principio. That is to fay, O God flrong and mighty from everlafting.
At the fouth . 0 Deus potens Pr mifericori. That is to fay, O mighty and merciful God.
T he perfume of I Inn (day. Saffron.
The Conjuration oj Thurfday.
COnjuro k confirmo fuper vos, Angeli fantfti, per nomen Cados, Cados, Cados, Efche- ' leie,
of Peter de Abano , 1 63
reie, Efcherreie, Efchereie, Hatim, ya, f’ortis firmator fecalorum, Canline, Jaym, Janie, Anici Calbat, Sabbac, Berifay, Alnaym. : Sc per no* men Adonay, cjui creavit pifees reptilia in aquis, Sc axes fuper faciem terra, volantes verfus celos die quinto: 8c per nomina Angelotum fervien- tium in fexto exercitu coram Paftore Angelo fanefto Sc magno 8c potenti principe: 8c per no- men ilella. qne eft Jupiter, Sc per nomen Sigilli fui : 8c per nomen Adonay, fummi Dei, omni- um creatoris: 8c per nomen omnium ftellarum, Sc per vim, 8c virtutem earum: 8c per nomina preditfta, conjuro te Sachiel Angele magne, qui es prepofitus dieijovis, ut pro me labores, 8cc. As in the conjuration of the Lord’s day.
The Conjuration of Thurfday.
I Conjure and confirm upon you ye holy An- gels, and by the name Cados, Cados Cados, Efchereie, Efchereie, Efchareie, Hatim, ya, ftrong founder of the worlds, Camine, Jaym, Janie, Anic, Calbot, Sabbac, Berifay, Alnaym: and by the name Adonay, who created fifties, and creeping things in the waters, and birds upon the face of the earth, and Hying towards heaven, in the fifth day; and by the names of the Angels ferving in the fixth hofl, before Paf- tor, a holy Angel, and a great and powerful
Prince
164 Magical Elements
Prince: and by the name of his flar which is Jupiter, and by the name of his feal, and by the name Adonay, the great God creator of all things, and by the name of all ftars, and by their power and virtue, and by all the names aforefaid, I conjure thee Sachiel a great Angel, who art chief' ruler of Thurfday, that for me thou la- bour, See.
The fpirits of the air of Thurfday, are fubjecl to the fouth wind; their nature is to procure the love of women, to caufe men to be merry and joyful; to pacify Orife and contentions ; to appeafe enemies ; to heal the difeafed, and to difeafe the whole ; and procureth lodes, or tak- eth them away. Their manner of appearing is fpoken ol already.
Confederations oj Friday.
TH E Angel of Friday, his Sigil, his Planet, the fisn governing that Planet, and name of the third heaven.
The Angels of Friday; AnaeL Rachiel , Sachiel.
The
of Peter de Abano. 165
The Angels of the air ruling on Friday, Sara bo Us, King.
Minifters: Amnhiel, Aba , Abalidoth, Blaef.
The wind which the fa id Angels of the air are under. 7 he Weft-wind.
Angels of the third heaven, ruling on Friday, which are to be called from the four parts of the world: at the eafl : Selchicl , Chedujitaniel , Corat , Tarrm cl> Tenet cieL
At the weft: Turiel , Condi , Babiel , Kadie , Maltiel , HuphalLieL
At the north: Penief Penael, Penat , Raphael , Rvnie, Doremiel.
At the fouth : Foma , Sachiel , Chermiet , Sa - wwW, Santanael , Famiel ,
The perfume of Friday. Ptpperwort ,
7 he Conjuration of Friday.
C^Onjuro 8c confirmo fuper vos Angli fortes, fandi atq ; potentes, in nomine On, Hey, Heya, Ja. [e, Adonay, Saday, 8c in nomine Sa- day, qui creavit quadrupedie 8c animalia reptilia, 8c homines in fexto die, 8c Ada dedit poteflatem fuper omnia animalia; unde benedidum fit no- men creatoris in loco fuo : 8c per norcina Ange- lorum fervientiuin in tertio exercitu, coim Da- giel Angelo magno, principe foiti atq; potenti: 8c per nomen fie 11a que eft Venus: per ftgil-
lum
1 66 Magical Elements,
lum ejus, quod quidera eft fancftum : Sc per no- mina predict a conjuro fuper te Anael, qui es prepofitus diei fexa, ut pro me labores, See, As before in the conjuration of Sunday.
The Conjugation of Friday .
I Conjure and confirm upon you ye flrong Angels, holy and powerful; in the name On, Hey, Heya, Ja, Je, Adonay, Saday, and in the name Saday, who created fourfooted beads, and creeping things, and man in the fixth day, and gave to Adam power overall creatures; wherefore blefTed be the name of the creator in his place: and by the name of the Angels ferv- ing in the third hoft, before Dagiel a great An- gel, and a flrong and powerful Prince : and by the name of the flar which is- Venus, and by his feal which is holy, and by all the names afore- faid, I conjure upon thee Anael, who art chief ruler of the fixth day, that thou labour for me, 8cc.
The Ipirits of the air of Friday are fubjetft to the weft- wind; their nature is to give filver; to excite men, and incline them to luxury; to re- concile enemies through luxury; and to make marriages ; to allure men to love women ; to caufe or take away infirmities ; and to do all things which have motion.
Confideratiom
of Peter de Abano. 1 6 7
Confi derations of Saturday , or the Sabbath day.
* | 'HE Angel of Saturday, his Seal, his Planet, il and the Sign governing the Planet,
The Angels of Saturday: Cafjiel , Machatan , Uriel.
The Angels of the air ruling on Saturday. Maymon. King.
Miniflers. Abumalith , Afjaibi , Balidct ,
The wind which the faid Angels of the air are under.
The South-wind.
The fumigation of Saturday. Sulpher.
It is already declared in the confiderations of Thurfday, that there no Angels ruling the air, above the fifth heaven ; therefore in the four angles of the world, ufe thofe orations which you fee applyed to that purpofe on Thurfday.
1 fie Conjuration oj Saturday,
COnjuro 8c confirmo fuper vos Caphriel vel Calfiel, Macatori, 8c Seraquiel, Angeli for- tes 8c patentes: 8c per nomen Adonay, Adonay, Adonay, Eie, Eie, Eie, Acim, Acini. Cades, Cados, Ina vel Ima, Ima, Saclay, Ja, Sar, Dom*
ni
1 6 S Magical Elements ,
nl formatoris feculorum, qui in feptimo die qui- evit : 8c per ilium qui in beneplacito fuo filiis Ifracl in bereditatem obfervandum dedit, ut eura firmter cuflodirent 8c fancftificarent, ad haben- dam inde bonam in alio fecula remuneiationem: 8c per nomina Angelorum fevientium in exarcitu feptimo Pooel Angelo magno, 8c per potenti principi ; 8c per nomen flella que eft Saturnus, 8c per fan 61 urn Sigillum ejus : 8c per nomina preditfta conjuio fuper te Caphriel, qui prepofi- tus es diei feptima que eft dies Sabati, quod pro me labores, 8cc. As it is fet down in the con* juration of the Lord's day.
7 he Conjuration of Saturday.
I Conjure and confirm upon you, Caphriel or Caftiiel, Machator, and Seraquiel, ftrong and powerful Angels; and by the name Ado- nay, Adonay, Adonay, Lie, Eie, Lie, Acim, Acim, Acim, Cados, Caclos, Ina. or Ima, Ima, Sallay, Ja, Sar, Lord and maker of the world, who reflcd on the feventh day: and by him who of his good pleafure gave the fame to be obferv- ed by the children of Ifrael, throughout their Generations, that they fliould keep and fan&ify the fame, to have thereby a good reward in the world to come, and by the names of the An- gels ferving in the feventh hoft, before Boot), a
great
of Peter de Abano . 1 6g
great Angel and powerful Prince; and by the name of his flar, which is Saturne ; and by his holy leal; and by the names before fpoken I conjure upon thee Caphriel, who art chief ruler of the feventh day, which is the Sabbath day, that for me thou labour, &c.
ri he fpirits of the air of Saturday are fubjcd to the South-wefl-wind : the nature of them is to fow difcords, hatred, evil thoughts and cogi- tations; to give leave freely to flay and kill every one, and to lame or maim every member. Their manner of appearing is declared in the former book.
Tables of the Angels of the Hours, according to the courfe of the days,
SUNDAY,
Hours of the Angc-Is of die night. hours.
day. hours.
1. Yayn, Michael.
2. Janor. AnaeL
3. Nafnia. Raphael .
4. Sail a. Gabriel.
5. Sadedali. CaJJiel.
6. Thamur. SachieL
7. Ourer . Samael.
8. Tank. Michael.
9. Neron. AnaeL
11 °* Jayan. Raphael. &i. Ah ay. Gabriel.
* 2. Nalalon. CaJJiel.
1. Rev on. SachieL
2. Barol. Samael.
3* Thanu. Michael.
4. Athir. AnaeL
5. Mathon. Raphael.
6. Rana. Gabriel.
7. NAos. ' CaJJiel.
8. Tafrac. SachieL
9. SaJTur. Samael . ■
10- APJ°- Michael .
1 1 . Calcrna. AnaeL
12. Salam. Raphael .
Monday.
170
Magical Elements
MONDAY
Hours of the
Angels of the
Hours of the
day.
hours.
night.
i. Yayn.
Gabriel.
1. Beron.
2 . Janor.
CaJJiel.
2. Barol.
q. Nafnia.
Sachiel.
3. Thanu.
4. Salla.
Samael.
4. Alhir.
r;. Sadedali.
Michael.
5. Mathon.
6. Thamur.
Anael.
6. Rana.
7. Ourer.
Raphael.
7. Netos.
8. Tame.
Gabriel.
8. Tafrac.
9. Neron.
CaJJiel.
9. SaJJur.
i°. Jayon.
Sachiel.
10. Agio.
11. Abay.
Samael.
1 1 . Calerna.
12. Natalon.
Michael.
12. Salam.
TUES
Hours of the day.
Yayn. Janor . Nafnia .
5 & lla . Sadedali. Thamur. Ourer. Tanic. Neron. Jay on.
A bay. Natalon.
Angels of the hours.
DAY.
Hours of the
night.
1.
2.
3-
4-
5*
6.
7-
8.
9*
10.
n.
1 2.
Samael.
Michael.
Anael.
Raphael.
Gabriel .
CaJJiel.
Sachiel.
Samael.
Michael.
Anael.
Raphael.
Gabriel.
1.
2.
3*
4-
5- 6.
7'
8.
9-
10.
i i. 12.
Anjie’s of the
u
hours.
Anael.
Raphael .
Gabriel.
CaJJiel.
Sachiel .
Samael.
Michael.
Anael.
Raphael.
Gabriel.
CaJJiel.
Sachiel.
Angels of tlv hours.
Beron.
Barol.
Thanu.
Alhir.
Malhon.
Rana.
Netos.
Tafrac.
SaJJur.
Agio.
Calerna,
Salam.
CaJJiel.
Sachiel.
Samael.
Michael.
Anael.
Raphael.
Gabriel.
CaJJiel.
Sachiel.
Samael.
Michael.
Anael.
Wednefda)
of Peter de Abano’. 171
WEDNESDAY.
Hours of the day.
1 . Yayn.
2. Janor.
3. Nafnia.
4. Salla.
5. Sadedali.
6. Thamur.
7. Ourer.
8. Tanic. g. Neron.
10. Jayon.
11. Abay .
12. Natalon.
Angels of the hours.
Raphael.
Gabriel.
CaJJiel.
Sachiel.
Samaek
Michael.
Anael.
Raphael.
Gabriel.
Cajfiel.
Sachiel.
Samael.
Hours of the night.
1. Beron.
2. Barol.
3 . Thanu.
4. Athir.
5. Mathon.
6. Ram.
7. Netos.
8. Tafrac.
9. Sajfur .
10. Agio.
1 1 . Calerno.
12. Salam.
Angels of the hours.
Michael.
Anael.
Raphael.
Gabriel.
Cajfiel.
Sachiel.
Samael.
Michael.
Anael.
Raphael.
Gabriel.
Cajfiel.
Hours of the day.
1 . Yayn.
2. Janor.
3. Nafnia.
4. Salla.
5. Sadedali.
6. Thamur.
7 . Ourer.
8. Tanic.
9. Neron. 1o* Jayon. H. Abay.
12. Natalon.
THURSDAY.
Angels of the hours.
Sachiel.
Samael.
Michael.
Anael.
Raphael.
Gabriel.
Cajfiel.
Sachiel.
Samael .
Michael.
Anael.
Raphael.
Hours of the night..
1 . Beron.
2. Barol.
3 . Thanu.
4. Athir.
5. Mathon.
6. Rana.
7. Netos.
8. Tafrac.
9. SaJJur.
10. Agio.
1 1 . Calerno.
12. Salam
ngels of the hours.
Gabriel.
Cajfiel.
Sachiel.
Samael
Michael.
Anael.
Raphael.
Gabriel.
Cajfiel.
Sachiel.
Samael.
Michael.
Friday,
H 2
172
Magical Elements
FRIDAY.
Hours of the
Angels of the
Hours of the
Angels of the
day.
hours.
night.
hours.
1 . Yayn.
Anael.
1. Beron.
Samael.
2. Janor.
Raphael.
2. Barol.
Michael.
3. Nafnia.
Gabriel.
3. Thanu.
Anael.
4. Salla.
CaJJiel.
4. Athir.
Raphael.
5. Sadedali.
Sachiel.
5. Mathon.
Gabriel.
6. Thamwr.
Samael.
6. Rana.
CaJJiel.
7. Oliver.
Michael. .
7. Netos.
Sachiel.
8. Tank.
Anael.
8 . Tafrac.
Samael.
9. Neron.
Raphael. .
9. Sajfur.
Michael.
10. Jay on.
Gabriel.
10. Agio.
Anael.
11. Abay.
CaJJiel.
11. Calerna.
Raphael.
12. Nalalon.
Sachiel.
12. Salam.
Gabriel.
SATURDAY.
Hours of the
An cels of the
O
Hours of the
Angels of the
3*
4-
5-
D
hours.
night.
0
hours.
CaJJiel.
1. Beron.
Raphael.
Sachiel.
2. Barol.
Gabriel.
Samael.
3. Thanu.
CaJJiel.
Michael.
4. Athir.
Sachiel.
Anael.
5. Mathon.
Samael.
Raphael.
6. Rana.
Michael.
Gabriel.
7. Netos.
Anael.
CaJJiel.
8. Tafrac,
Raphael.
Sachiel.
9. Sajur.
Gabriel.
Samael.
10. Agio.
CaJJiel.
Mich cl.
1 1 . Caltnia.
Sachiel.
Anael.
12. Salam. •
Samael.
day.
Yayn.
Janor.
Nafnia.
Salla.
Sacledal Thamui
7. Ourtr .
8. Tank.
9. Neron. i°. Jay on.
11. A bay.
12. Natalori
But this is to be obferved by the way, that the hrlt hour o the dav, ol every country, and in every feafon whatfoever, 1 to be afT.cn ed to the Sun-rifing, when he firft appeared, anfin; in die horv.on : and tire firft hour of die night is to be the tlur teenth hour, from the firft hour af the day. But of thtie thing it is fufficiently fpoken.
liagog
A Difcourfe on the , be
1 7 3
I S A G O G E:
An Introductory DISCOURSE ,
Of the nature of fuch Spirits as are exercifed in the fublunary bounds; their Original, Names, Offices, Illufions, Power, Prophefies, Miracles; and how they may be expelled and driven away.
By Geo. ViClorius Villinganus , Dr. in Phyfic.
I n a DISCOURSE between
C AST 0 R and POLLUX.
Cajtor. r | ' H E Greeks do report, that Caflor A and Pollux have bath proceeded from the difference of your minds,* for thou affe&eft the heavens, but flie meditates upon the earth .and Daughters.
Pollux. And from thence perhaps was deriv- ed that argument, 7 hat liberty oj lying was always ajfigned to the Greeks.
Caflor. Principally.
Pollux. But it is not to be fuppofed that the 'Greeks are vain in all things ; but as many others.
H 3 when
17 4 A difcourfe on the
when they fpeak out of a three-footed thing ; whereof alfo the Poet Ovid fpeaks in verfe,
— Nec fingunt omnia Graci.
Cajlor. In this proverb I protefl they are mod true, without any exceptions, that is, one Man to another is a Devil.
Pollux. Wherefore believefl thou this to be mofl true, Cajlor ?
Cajlor, Truly, that man to man is a devil and a ravening wolf, daily events do mofl certainly prove, if we do but note the treacheries that one man invents daily againft another-, the robberies, thefts, plunderings, rapes, Ilaughters, deceits, adulteries, and an hundred vipers of this nature ; the fathers profecutes the fon, with a ferpen- tineand poifonous biting ; one friend feeks to devour another, neither can the guefl be fafe with his hofl.
Pollux. I confefs it is truth thou fpeakefl ; but for ought I hear, thou dofl mifunderfland the Etymology of the word compared in this Pro- verb ; for Demon here is not an horrible or odious name, but the name of one that doth adminiiler help or fuccour unto another, and whom Pliny calls a God.
Caflor. Therefore dofl thou affirm the word Demon in this Proverb tofignify any other than a cunning and malicious accufer ?
Thou
Nature of Spirits. 1 7 5
Pollux. Thou haft not fhot befides the mark; for, that there are more Demons than that iublu- :pary one which thou underftandeft, every one may eafily perceive; who hath not negligently read the opinions of the moft excellent Plato.
Cqjlor . I defire therefore, that thou wouldeft not conceal fuch his writings ; but that I may apprehend the marrow thereof.
Pollux. I will embrace fuch thy delire, for truly 1 do delight to treat with thee concerning this fubjetft; mark therefore and give attention. Plato divided the order of Devils or Spirits into three degrees, which as they are diflincl in the greatnefs of their dignity, fo alfo they are diffe- rent in the diftance and holding of their places. And the hrft order he afcribeth to thofe fpirits whole bodies are nourifhed of the moft pure ele- ment of air, wrought and joined together in a manner , as it were with fplended threads, not having fo much reference to the element of fire, • that they may be perfpicuous to the fight ; neither do they fo much participate of the earth, that they may be touched or felt ; and they do inha- bit the Celeflial theatre attending and waiting on their Prince, not to be declared by any hu- man tongue, or beyond the commands of the moft wile God.
But the other degree is derived from thofe
Spirits
176 A Difcourje on the
Spirits which Appulius tcrmeth rational animals, paflive in their mind, and eternal in their time, underflanding the apoftate fpirits fpread abroad from the bounds and borders of the Moon, unto us, under the dominion of their Prince Beelzebub , which before the fall of Lucifer had pure clarifi- ed bodies; and now, like unto the former, do wander up and down, alter their tranfgreflion, in the form of an airy quallity.
Caftor . Thefe I do not conceive are under- floocl in the Greek Proverb : for thefe do hurt, and are the accufers and betrayers ol men, But proceed.
Pollux. The third degree of fpirits is of a di- vine deity, which is called by Hermes , a divine miracle to man, if he do not degenerate from the Kingly habit of his firft form ,* whom therefore of this kind the Greeks and Plato have called De- mons,, that is, God; and that man may be like unto God, and profitable and commodious one to another: and fo alfo (the Syrian being witnefs ) we have known Plato himfelf to have been called Demon , becaule he had fet forth very many things of very high matters, for the good of the common wealth; and fo likewife Arijlotle , be- cause he very largely difputed of fublunaries, and all fuch things as are fubje61 to motion and ienfe. Homer calleth good and evil Spirits,
Demons ,
Nature of Spirits. 177
Demons , without putting a difcrimination.
Cajlor. 1 hou haft committed the fhip to the waves Pollux ; therefore ceafe not to proceed, and declare fomething more concerning the office and employment of thefe Spirits, to whom Plato attributeth the fecond degree, and calletli them Lunaries.
Pollux, What fhall 1 fay ?
Caflur . In the firft Place, declare wherefore thou haft before termed thefe fpirits cunning and much knowing accufers.
Pollux St. Augudine unfoldeth this difficulty, and faith, that a Devil doth jo far fignify the cun- ning and much knowing quicknefs and vivacity of his deceit fd wit , that by the congruent and agiteable Jeminal mixture of elements , he doth fo know the Jecret and unknown virtues of men, as thofe things which may be effected and wrought by themjelves fuccejjively and lei/urely according to the courfe of native, he by a fpeedy hailing or forcing of the works of nature, or by his own art, Jooner bringeth the fame to pafs. An example hereof he giveth in the wife men of Pharoah, who immediately brought forth frogs and ferpents at the commandment of the King, which nature more Ilowly and leifurel)r procreateth.
Caflor, Thou haft excellently anfwered to the q tie (lion,. Pollux; but add fomething concerning •
H 5 the:
178 A Difcourje on the
the original ot thofe Spirits which do reflft and refufe virtue ; for oftentimes doubting, 1 have been perfuaded that fuch Erynnes as are from God, do not appear out of the earth.
Pollux. The Ecclefiaftical Scriptures every where maketh mention of the riling of them : but I will unfold fuch a doubt : and there do arife many and various opinions of writers, but more commonly Peter Lombardus in his book of Sentences, draweth his Alligations out of St. Augujline upon Genefis; to wit, that the Devil was before his jail an Archangel, and had a fine ten- der body, compofed by God, out of the Jerenity and purefl matter of the Jky and air, but then after his jail from an Archangel, he was made an Apojlale , and his body no more fine and fab til ; but his body was made that it might fuff er the efjebl of a more grofs fab fiance, from the quality of the more obfcure , darn , and fpiffi- ous air, which body tuas alfo fir icken and aflonifhed with the raging madnefs of pi ide, did draw away very many which where then Angels with him into his fervice and bondage , that they might be made Devils, who in this troublefome world do exercife their feivile eourfes for him , and they do compel the inhabitants therein, or rather inlice them; and to this purpofe they undertake various endeavours, and do attempt various and manifold horrible fludies, that are abo- minable unto God, and they ferve in flavery ana thraldom to Beelzebub their princei and are held in
179
Nature of Spirits •
mo fl Urong captivity.
Cajior. What have we the fall of this Arch- angel no where elfe in holy writ, but in the writings of St. Augujline .
Pollux. W e have alfo the fall of other Angels*
Cajior . Where ?
Pollux. In Ffaias , to whom thou fhalt give the honour of an Evangelift, rather than a Pro- phet, becaufe he fo fully and plainly foretold of Chrift and his kingdom: he maketh mention hereof in his i 4 Chap. And we have them alfo fpoken of by the Apoflle Peter, when he faith. God [pared not his Angels which finned. 2 Epift. 2.
Cajior. Have the Devils a feletft place appoint- ed them by God, which they inhabit.
Pollux. Peter the head of the Church, in the place before quoted, aflirmeth them to be cajl headlong into hell , rejerved in the chains of hell, from whence (as Cortefius faith) they never go out , unlefs it be to tempt , provoke , and delude men. But St. Augujline the champion of Chrift, in his book of the agony of a ( hnjhan, teacheth, That thefe kind of Spir its do inhabit in the fublunary region. And in his 49 Epift - he fets forth, That Ihemcfi dark and obfcure part oj the air , is predejhnated unto them as a prifon , that they may the more nearly cajl their nets of enticing and detaining.
Cajior. Origen hath taught, that the punijhment
H 6 Oj
i8o A Difcourfe on the
oj the Devils are appointed for a time ; what fayefl thou to this ?
Pollux. VVhat (hall I fay ? unlefs I fhould be- wail and deplore the opinion of fo great a man. Caflor. Wherefore fhouldft thou do fo ? Pollux Truly if they have hardened themfelves in wickednefs, time cannot purge nor cleanfe them; or if they ever fo much defire it, they can never be able to accomplifh it*, for tneie is no fpace of repentance, nor time to recall what
is pah, given unto them.
Caflor , Thou hah now declared that the Arc 11- angel that became an Apohate, did draw away very many other Angels with him in his fall, that they might become Devils : could not he of his own proper infeparate malice after his fall fufficiently rule over his own province, without
the Angels that fell with him ?
Pollux. He could: but being allured by that pride, which made him fo arrogantly afFedl the Majehy of God, he did fo far hrive to be like unto God, that he chofe very many Miniilers, unto himfelf, to which in general he doth not commit all things he would have effected, but divers things to divers Miniilers, as may be ga- thered from th t Hebrew Aflronomers. Thofe which we call Jovii Antemeridianii , which are
falfc Gods, that is, lyers, which deiire to be ef-
teemeti
Nature of Spirits . 1 8 1
teemed and adored tor Gods, and they are ap- pointed as lervants and haves to the Devil their Prince, that they might allure the people of the earth into a common love of themfelves, which Plato faith, Is the fountain of alt wickednefs , that they may afpire to authority and greatnefs , covet to be gorgeoujly clothed , to be called Muiiarchs of the earth in perpetual power , and Gods upon earth. It is faid, that it was one of thefe that fpoke to our Savi- our, (hewing him all the Kingdoms of the earth, faying, All thefe things will I give thee , if thou wilt jail down and worfhip me.
Cajlor. Certainly thefe Meridian f I have al- moft declared to appear a madnefs i wLibieus Sa - pho and Dioclejian the Emperor, who accounted, it the utmoft degree of blehednefs was, to be reputed for Gods.
Pollux. Truly, this is a certain natural foolifh- nefs of the mind, and of human nature : he be- gan, having taken certain little birds, to teach them by little and little to pronounce human words, and fay , Sapho is a great God , Which birds when they could pronounce the words petfe&ly he fent them abroad for this end and purpofe, that flying every where abroad, they might lepeat thofe words; and the people which were ignorent of his deceitful invention, were drawn to believe, that thofe words were fpoken
by
3 §2 d Difcourfe on l he
by divine inflindt, and thereupon adore and worth ip him for a God. I he other would com-
pel his lubje&s heieunto, that proftrating them- felves down, and lifting up their hands, they ihould wotfhip him as Almighty
(.a/lor. Rut are not they the captives of the Devil, who flir up wars, which are called bloody men in Scripture ?
Pollux. The Martialitls of the north part of the world, are called executioners of vengeance, authors of devaflations, and foweis of evil, working and executing judgment with Afmodeus , for their King Abaddon or Appollyon, w how St. John in his Revelations, mentioneth to be banifh- ed and expelled; tor thete Spirits have commit- ted to them rapines, hatred, envy, robberies, wrath, anger, the excitements and provocations to tin, war and fury ; fometimes making the Meridional Spirits their Meffengers. And Ari- och the Spirit of vengeance, whofe woik is to caufe difcord among brethren, to break weolock, and difolve conjugal love, that its impoflible to be renewed ; of thefe mention is inacie in the 39 Chapter of Ecclefiajlicus. And l Jams the hea- venly Prophet {peaking of other Spirits tent from God to the Egyptians to make them err, which were fpirits of darknefs, that is, ol lies : and this kind of fpirits they call Bolichim.
Is
Mature of Spirits 1 $3
Cajhu. Is unlawful venery, and exceflive glut- tony, alfo to be imputed to the Devils ?
Pollux Yes chiefly, for lamblicus doth aflert, That “ the Spirits of the water of the wedern part of the world, and fome meridional Spirits, are prediflinated to this purpofe ; fuch as JSli/rach and KoLen , that do fo frame and contrive unlaw- ful loves which produce fiiame and difhonefly, revellings and gormandizings, furfeitings, with exceflive drunkennefs, wanton dances, gluttony and vomiting, they wander about lakes, filli- pondsand rivers, and which ate the word, foul and mofl fraudulent kind of Spirits: and by Al- cinach an occidental fpirit-, he caufeth fhipwrecks tempeds, earthquakes, hail, rain, and frequent- ly fubverteth and overturneth fhips ; and if he will appear vifible, he appeareth and is feen in the fhape of a woman.” The Hebrew Adrono- mers before fpoken of, do fay, That “ the fpi- its of the air do caufe thunders, lightnings and thunderbolts, that fo they might corrupt and infeed the air, and produce pedilence and de- Aruclion.” Of fuch kind of fpii its St. John makes mention in the g Chapter of the Revelations , having Meceris for their tutelar, which is a fpirit caufing heat in the time of noon. St. Paul cal- leth him, “ The prince of the power of the air, and the fpirit that rulctli in the children of dif- obedience, Are
» 8 4 T Difcourfe on the
Cajior . Are there fo many monflers in phle- geton, Pollux t
Pollux. And many more; for the lame He- brew aflertorsdo declare and maintain, that there are fpirits of the fiery element, raging about like the fierce Panthers, which are converfant under the lunary regions, that whatfoever is committed to them, they forthwith execute the fame. And there are fpirits of the earth, which inhabit in groves, woods and wilclernefles, and are they plague and mifehief of hunters; and fometimes they frequent open fields, endeavour- ing to feduce travellers and palfengers out ol their right way, or to deceive them with falle and wicked illufions; or elfe they feek to afflift men with hurtful melancholy, to make them furious or mad, that they may hurt them, and lometimcs almofl kill them. The chief of thefe are Sanyaab and Achimael , which are oriental fpirits, a kind unapt for wickednefs, by reafon of the conftan- cy of their difpofitions. There are alio fubte- ranean fpirits which do inhabit in dens and ca- verns of the earth, and in remote concavities ol mountains, that they might invade deep pits, and the bowels of the earth: thefe do dig up metals, and keep treafures, which oftentimes they do tranfport from one place to another, lefl any man fhould make ule thereof: they flir up
wind!
Nature of Spirits. ) 85
winds with flafhing flames of fires: they finite the foundations of buildings, atfiing frightful dances in the night, from which they fuddenly vanifh away, W’ith making a noife and found of bells, thereby caufmg fear in the beholders: and fometirnes diflembling, and feigning themfelves to be the fouls of the dead : notwithstanding they are ignorant in compafling their deceits up- on women ; of which company the Necroman- cers do fay, is Gazacl , Fegor , and Anarazol , Me- ridian fpirits,
Cqjlor , How w’arily ought a man to walk Pol - lux, among ft fo many gins and fnares ?
Pollux , A man never walketh fafely, unlcfs he fortify and flrengthen himfelf with the ar- mour of God, which is, that his loins be girt about him with truth, and having on the breaftplate of righteoufnefs, let him walk with his feet fhod with the preparation of the gofpel of peace, and let him take the fhield of faith and the helmet of falvation, whereby he fhall dafhin pieces all the darts of his adverfaries. But hear further there are alfo befides thefc, other lying fpirits (altho’ they are all lyers) yet thefe are more apt to lie; they are called Pythons , from whence Apollo is called Pylhius. They have a Prince, of whom mention is made in the book of the Kings , where ■it is faid, (i I wall be a lying Spirit in the mouth
of
1 36 A Difcourfc on the
of all thy prophets ;” from whom the fpiriis of iniquity do but a little differ, which alfo are cal- led veffels of wrath Belial , whom they have
interpreted to be without any equal, and Paul calleth him an apoflate or tranfgreffor, is filthily inferviant for the worfl inventions. Plato af- firmeth Theut to have been fuch a one, who was the firfl that found out and invented plays and dice : to whom we will join the Monk, who in- vepted the ufe of Gunpowder, in his Engines of war. Of thefe 'Jacob makes mention in Gencjis , where he bleffed his Sons: he faith, Simeon and Levi are bloody vefTels of iniquity ; Oh my foul, come not thou into their counfels. "1 he Pfaimijl termeth thefe Spirits, veffels of death; Jeremiah , veffels of wrath; Ezekiel , calleth them, veffels of death and deflruftiop. The Necromancers do call the faid Belial , Chodar , an oriental fpirit, which hath under him alfo the fpirits of Juglers, who do imitate and endeavour to ath miracles, that they may feduce falfe Magicians and wicked perfons. It is apparently manifeft, that the fer-; pent which deceived Evey was fuch a feducer, and Satan is his Prince of whom it is fpoken in the Revelation, », that he fhould deceive the whole world. And fuch a one was he, that at Jubinga in the fight of many people devoured a whole Chariot and fome hories.
Ane
Nature of Spirits , 1 87
Cafior . And what (hall be the end of thefe falfe Prophets and workers of wickednefs ? I can fcarce believe that there is any angle or cor- ner in the whole fabrick of the world, that is free from them.
Pollux. Scarce the fmallefl mite that may be feen,
Cafior . Therefore thou dofl truly call the world the receptacle of thofe falfe lights.
Pollux. If it were not moft fafely purged with the Sword of the word of God, it would forth- with be worfe.
Cafior . Without doubt.
Pollux . Neverthelefs I have feen many that remain, whom I have not yet infcribed in this frantic Catalogue.
Cafior . Who are they ?
Pollux. Falfe accufers and fpies, obedient to Afiaroth , who is called a devil among the Greeks; and John calleth him the accufer of the brethren. Alfo there are tempters and deceivers that lie in wait to deceive, who are prefent with every man ; and thefe we term evil Angels, which have Mammon for their King, and they do affeft :raen with an infatiable avarice and thirfly defire .after authority and dominion. There are others called L • ucifugi , which fly from the light,, never appearing in the day, but delighting in darknefs,
malicioufly
i88
A Difcourfe on the
malicioufly vexing and troubling men, and fome- times by God’s permiffion, either by fome touch- ing, breathing, or infpiration, do hurt to them : but truly they are a kind which are unapt to do much wickednefs, becaufe they efchew and fly from any communication with men, Pliny the 2d. relates, that there was fuch a one at Athens,, in a certain fpacious houfe, which Anthenodorus the Philofopher happened to purchafe. And Suetonius in his fixth book of Cafar, makes men- tion of another to have long continued in the garden of Lamianus.
Caflor. I defire if it be not too irkfome to thee declare unto me what Pliny fpeaketh concerning this fpirit of Anthenodorus .
Pollux. The ftory is Something long and pro- lixious, yet it fhall not much trouble me to relate it It is thus, Pliny in the Seventh book of his Epiflles writeth, of a certain large fpacious houfe at Athens, which nobody would inhabit by rea- fon of the notflurnal incurfions of Spirits, which were fo formidable to the inhabitants, that Sometimes in the day time, and when they were watching, they would call them into dreams, fo always, that the Shapes and forms which they then faw, were ever prefent in their memory. Where at length a certain Philofopher named Anthenodorus happened to purchafe that houfe
anc
Nature of Spirits . i Sg
and prepared and furnifhed the fame forhimfelf to dwell in; and becaufe all men had an evil fufpicionof thathoufe, he forthwith command- ed his fervants to provide him a bed and tables, that after he had completed and finilhed his fludy he might go to bed. He therefore (faith Pliny ) when he went in (in the evening) and applied him fell to his fludy. fuddenly heard the locks to fhake open, and the chains to be moved ; never- theless he did not lift up his eyes, nor hired from his book, but flopped his ears with his fin- gers, lefl that furious tumult might work a vain fear upon him; but the noife flill approaching nearer unto him, at length he looked up, and faw an efhges like unto a finger beckoning and •calling unto him; which he little regarded, un- til it had touched him three times and the noife idrew near unto the table ; and then he looked lup, and took a light, beheld the Spirit, as it wei e an old man woin away with withered Jeannefsand defoirmty. his beard hanging down long, horrible and deformed hair, his legs and ifeet were as it were laden with chains and fet- iters : he went towards a gate which was bolt- £d, and there left the Philofopher, and vanifh- -d away.
C Pollux ! but what was the event of this fad peftacle ? piie
lgo A Difcourfe on the
Pollux The 'next day he related the whole matter to the Magiftrates in order as he had feen the lathe, admonifhing them that they fhould dig diligently about the threlhold of the door ; for there it was probable they might find fome- tliing, which might caufe the houfe to be quiet and habitable.
Caftor . What did they find ?
Pollux. Having digged up the earth Pliny faith, they found a dead carcafs, bound and intangled in chains and fetters, his flefti being confumed with devouring time, which without delay they caufed to be buried, according to the Chrillian ceremonies.
Callor. But this being performed, did the houfe afterwards become quiet and habitable ?
Pollux. Yes, very well.
Caftor. What madnefs therefore poffelfeth them who prophane and deflroy Church-yards where the facred organs of the holy and blelfec fpirit do reft ; and do give the bones of th dead for meat to the fpirit %fi7Mu5, of whorr mention is made in the 3. of the Kings ; and w read in Paufanius among the hiftories of Delphos that he was called Eurynomus ,
Pollux. Thou fhalt find, that the Governors o Cities that were of the opinion and judgment o Chriftians, did fubvert, deflroy* and propham
thef
Nature of Spirits . l g i
ithefe holy places, that herein the youth might idance their mocking interludes, after the furious found of the drum or tabor, and fing Io paen; or, there the poor inferior old women did fell bafe trumpery or Lupines, which God would have to be purged with holy prayer, for the fal- vation of fouls, or breaking of bread to the hungry.
Caftor . But it is an impious and heathenifh thing fo to have touched the anointed of God.
Pollux. And worfe than heathenifh ; for the heathens did highly efleem the rites and cere- monies of burials, as Elpinor is witnefs in Homer , where he yieldeth up his life ; and in Homer he fpeaketh to Vlyjfcs , “ I intreat thee, O Ulyjfes , to be mindful of me, and not depart away hence and leave me uninterred, left that, not being ritely buried, I fhall be made the wrath of the Gods. And Achita the Phiiofopher in Flaccus , thus fpeaketh to the Mariner.
Me quoque divexi rapidus comes Orionis , llUricus JVot us obruit undis ,
At lu Naota vaga ne parce malignus arena ,
OJfibus Pr capiti inhumato .
Par licul am dare ; fi quodcunque minabitur Emus Hudibus Hejperiis , Venufink Pkdanlur fwa. te Jojpite multaque mirces Unde potejl tibrdejluat aquo ,
Ah
192 A Difcourfe on the
«
Ab Jove, Neptuno . facri Cuflode Tarenti .
Negligis immeritis nocituram ,
Pofl modo te natis jraudam committere : jors Debit a Jura vicefq ; fuperba 7 e manent ipfum prcecibus non linquar multis 7eq ; piacula nulla rejolvent .
Orion’s rapid comrade Notus, me Overwhelmed in tK Illyrian Sea ,
0/z Seaman frowning , forbear to Jprcad
Upon my bones , inhum d head ,
^ little fleeting /and ! what tli eafl doth threat , Hefperian waves may only beat.
Vainly Venufinqu’s woods , whiljl fa/e and rich , Thou climb/ to fortune s highejl pitch .
Jove aud Neptune £00, Tarentum’s power Thou flights ; ivhat on the guiltle/s /core,
Of thy evjuing fons may fall : like Urne ,
Like funeral, and proud return ,
wait thee too , my curies J hall have force Whence no Attonements get rernorfe.
And Poliniirus to ALneas in his fixth book c Virgils ALneids.
Nunc me fludus habcnt verfantq; in littore vent Quod tr per ( cell jucundum humen Sc auras ,
Per genitorum oro, per fpem, furgentis Jult.
Eripe me his invicle mails . aut tu mihi tcirarn Injice namq ; poles. •
Nature of Spirits . 1 93
I'm now 1 tti waves ivinds tofs me 'gainjt the / horc , By heavens rejoicing light I thee implore ;
And by the air , by old Anchyfes too.
And by the hopes oj young Julius, thou Unconquer d Hero, help me but away ,
From theft fad troubles, or my body lay 1 tK earth ; /or thou canfi do'L
Caflor. Have the Gentiles fo greatly efleemed the cerimony of burials.
Pollux. Yes, very much, for their religion did held that the foul of a body which was un- interred, was void of any intelligible eflence, and left to the power and command of a raging furious phanfie, and fubjeft to the torment and affli&ion of corporal qualities ; fo that it being an airy body, fometimes the departed fhadow would fpeak unto his remaining friends, and fometimes evilly vex and torment his enemies with revenge, as in the Poet, Dido threatened! ALneas , faying,
Omnibus umbra locis adero dabis improbe penas.
My ghofl fiall every where attend thee , Viliam
I will torment thee. — ■ — ■■
; Suitoniui, as we have fliewn before, addetli tfie like concerning the dead body of C, Caligula
* e Emperor m the Garden of Lajiaus, bcina;
T
* not
J94 A Difcourfe on the
not duly buried ; for this body becaufe it was only covered with a light turf, did very much difquiet and trouble the poffeflbrs of the Gar- den, with violent incurfions in the night ; until by his fillers, who were returned from banilh- ment. it was taken up again and ritely and duly by them buried.
Cajlor. And the houfe wherein the fame Em- peror died, could by no other way or means be freed from the fury of thefe fhadows or fpi- rits, as hilfory makes mention, but by burning thereof.
Pollux . Arijlotlc fpeaking of miracles, menti- oned! a certain mountain in Norway, named Hechelberg, environed about with the Sea, that continually fent forth fuch lamentable voices, like the yelling and howling of infernal devils, infomuch that the noile and clamour of their terrible roaring might be heard almoll a mile ; and the flocking together of great ravens and vultures near it, did prohibit any accefs thereto. And he reported that in Lyppora near about the JEolian Iflands, there was a certain hill from whence in the night there was heard Cymbals, and founds of tinkling infliuments of brafs, with certain feerct and hidden fcreechings, laughings and roarings cf fpirits. But even now, Cajlor J thou didfl make mention of Zjizclui, whom alfo
thou
*95
Nature oj Spirits .
thou didfl alfert to have been called Eilrynomus by Paufania ,*I defire thee to fhew me fomething more largely concerning this fpirit.
Cajlor . They do declare that he lives altoge- ther by the flelh of the dead ; fo as fometimes he doth not leave the bones.
Pollux . Saxo Grammaticus , in the fifth book oF his Danifh hiftory , doth moil truly fubfcribe their confentand agreement to this thy afiertion ; for there he fets before our eyes an admirable hiltory of one Afuitus and AJmundus , which eafily prov- •eth all thy fayings.
CaUor. I befeech thee declare this unto me .Pollux.
Pollux. Give attention ; it is thus : Afuitus
^and Afrnundus had fworn with mutual vows each ito other, that he which fliould live longefl of :them would entomb himfelf alive. Now fick- nefs did conlume away Ajuitushdoxz AJmundus; whereupon Afrnundus for his oath of friendlhip Fake, with his dog and his horfe entombed him- elf alive in a vaft deep den, having carried with Inm lome meat, whereupon a long time he fed. ^nd at length Ericus the King of Suecia came mo that place with an army, and broke open be tomb of Afuitus; (fuppofing there had been ireafure hid therein) but when the cave was open- d, he drew out AJmundus , and brought him into
^ 2 the
igG A Difcourfe on the
the light, who was covered with a deformed (harp countenance, a deadly deformity, and gored with blood flowing from his frefh wounds.
Cajtor . But this ftory pertaineth not to our purpofe.
Pollux. Truly it doth, if you diligently mark tlrefe verfes, which fet forth the caufe of his
wounds.
Cador. Shew me thofe verfes if thou haft them
Pollux. They are thefe which folow .
Qiiid Jlupedis qui retitium me colore ccrnitis ? Cbjolefcit nempe vivus omnis inter mortuos ,
JMefcio quo Stygii numinis aufu,
Mijfus ab infer is Spiritus affluit Savis alipedem dentibus edit , bifandoq ; canem prabuit on,
JVon contentus equi vel canis efu ,
Mox in me rapidos tranjlulit ungues ,
Difcifaq ; gena Jujtuht aurem ;
Huic laceri vultus horrel imago ,
Emicat inq ; fero vulnere Janguis Haud impune tamen monjirijer egit ,
J\fam forro Jervi mox caput ejus ,
Perjodiq ; nocens Jlpite Corpus.
Why are ye amazd to fee me pale !
’ Mongjl th' dead what's living needs mujl fail :
B
Nature of Spirits ♦ igy
By what Jlrangc warrant from black hell,
A Spirit fent , I know not , fell With mercilefs teeth upon my Horfe , jjfwd my Dog without rernorfe,
Devour d : but not with Dug and Horfe
Contented , he on me the force
Of his l harp nails toy'd, hence did tear ,
Part of this cheek . and one whole ear ;
So my torn face doth look thus ill.
And all this blood appeareth fiill.
.But yet this monflrous fiend from me,
J do off are you efcap'd not free ;
His head my J word did from him take ,
Ands trunk to the ground Ifixt with flake .
Cafior. I obferve here, that Afimundus aid cut -the head of the fpirit xfizelus or Eurynomus , and iflruck and pierced his body with a club: what? iave fpirits bodies, that may be feen and band- ied by men ?
Pollux. Cortefius doth not deny, but that their natures may receive the habit and covering o.f vegitable bodies, and be transformed in feveral dnds of fhapes, whereby they can the riiore craftily and fubtilly delude and deceive the im- provident wits of men. Bafilius Magnus alfo tef- Hfieth the fame, and witnefTeth, that they have bodies appropriated to themfelves, ' as likevvife
J 3 alfo.
1 9^ A Dijcourfe on the
iilfo have the pure Angels. Psellus a Necroman- cer cloth alfo report the fame; and healfoteach- eih, rI hat fometimes they fleep or reft, and dd change their places, and fhew themfelves viftble to the fenfes of men. Socrates afterteth. that a Spirit did fpeak with him, which alfo fometimes ]ie faw and felt ; but their bodies cannot be dif- ( erned to be different in fex. But Marcus Cher - * tnefus , an excellent fearcher into the natures of fpirits, writeth, that they have fimple bodies and that there doth belong a difference of fex to com- pound bodies : yet their bodies are eafily drawn to motion and flexibility, and naturally apt to receive every configuration. “ For, failh he, even as the clouds do fhew forth the apparition and refemblance fometimes of men, and fome- times of every thing you conceive ; fo like wife do the bodies of fpirits receive various fhapes, as they pleafe, by reafon whereof they transform themfelves into the forms fometimes of men, and fometimes of women. Neverthelefs this is not free to them all, but only to the fiery and airy fpirits.” For he teacheth, that the fpirits of the water have more flow and lefs a&ive bodies, which by reafon of the flownefs and foftnefs of that element, they do moft efpecially referable birds and women ,* of which kind the Naiades and Nereides are, celebrated by the Poets. 7 ri- me tins
Nature, of Spirits* i gg
netius teflifies, that the Devils do defire to affume he lhapes of men rather than any other form ; jut when they cannot find the matter of the air onve nient and befitting for that purpofe. And le faith, that they frame fuch kind of appear- ances to them fe Ives, as the contrary humour or apour will afford ; and fo they are feen fome- imes in the form and fhape of a Lion, a Wolf, a Sow, an Afs. a Centaur, of a Man horned, laving feet like a Goat : fuch as it is reported ■vere feen in the mountain of 1 hrmgia, where here was heard a terrible roaring.
Cajtor. Porphyrins in Eujcbius , in his fourth oook of Evangilical, preparations, teacheth, that ome ofthefeare good fpirits, and fome bad ; out I have counted them to be all evil Pollux .
Pollux. Then it feemeth that thou art not fe- nced with the affertions either of Porphyrins , or tipuieus, or Proclu s, or of fome other Platonics, *'hich are mentioned in St. Auguftines" book of utyoj God , ;. 2. and 3. chapter, who alfo do iihrm that there are fome of thefe fpirits good ; ir Eufebius in the laid book and 6 chapter; and it Augujline concerning the fame in his book of he city of God. , the g chapter and the 8, with tery great and (Long arguments do convince the latonics, that none of thefe Demons are good, 'ut all evil; and that we do alfo approve of
1 4 from
200
A DifcoiirTe on the
from their names, which are every where fel forth in holy Scripture ; for the Devil is called Diabolus , that is flowing downwards: that he which fwel ling with pride, determined to reign in high places, fell flowing downwards to the low- ed parts, like the torrent of a violent ftream, as Caffidorus writeth. And he is called Satan , that is, an adverfary ; who as St. 'Jerome teflifieth, by reafon of the corruption of his own malice, lie continually refifteth, and is an adverfary again A God, who is the chiefeft good. He is called Behemoth in the 40 chapter of Job, which fignifieth an Ox ; for even as an Ox defireth hay, fo he with the teeth of his fuggeftions, co- veteth to deflroy the upright lives of fpiritual men. And Leviathan in the fame place, which fignifies an addition, becaufe the Devil always endeavours to add evil to evil, and punifhment to punifhment. He is alfo called in Revelation l$Appolion , flgnifying a rooter out, forheroot- eth out the virtues which God planted in the foul. He is called a Serpent in the 12 of the Revelation , by reafon of his virulency. A Lion in the 1 Epift. Peter and the laft chapter, which roareth about feeking whom he my devour. He is called a cunning workman If. 55 becaufe by his malice he deceiveth the veflels which are elecledand approved. He is called Ifa . 34 0?io-
centaurus
201
Nature of Spirits.
centaurus Erynus , Pilofus , Syren , Lamia Ulula , Struthio. And by David in the go Pfalm , ail Afp , Bafilijk and Dragon . In the Gofpel, Mam- mon, the Prince of this World, and Ruler of Dark n efs.
- Caflor. Why therefore have the Divines de- clared, that the Almighty hath given two kinds of fpirits unto men ; the one good, the keeper and preserver of their lives, the other evil, refill- ing the good : if they are all evil.
Pollux . The holy Do&ors do underhand by the good fpirit, a good Angel, fuch as we read Raphael was to lobias , who bound the evil fpirit AJmodeus in the wildernefs of the furthefl jparts of Egypt , that he might be the more fafe.
Caflor . It had been more fafe for every man lo have been without the evil fpirits ; what there- fore was the will of the heavenly Father con- cerning them ?
Pollux. That by the affiflance of the good pirits, we might courageoufly wage continual war a gain ft the evil fpirits; but being clothed with the harnefs of righteoufnefs, like valiant soldiers we may gird our loins with truth, and with the fhield of faith refill and fight againft all nis darts.
Cajlor. If we condefcend unto this warfare of pirits, it feemeth good to enquire whether the
I 5 Devils
202
A Difcourfe on the
Devils have power of doing hurt, granted them by God ; or whether of themfelves they can hurt as much as they pleafe ?
Pollux. If the lafl were true, who could com- pare the end of their hurtings ? but it is mani- ieft, that their authority from on high is of fo great exiflancv, that John the Evangelift doubt- eth not to name the Devils the Princes of the Earth.
Cajlor. In what manner therefore do they hurt ?
Pollux. Although they be moft mighty and powerful fpirits, yet they can do ho hurt unlefs it be by permiffion ; or as Damacenus faith, by difpenfation. And Cryfoflome faith, they have a limited powrer, for truly without the will of God, they cannot touch a hair of any mans head. The Devil could not have deceived the Prophets of Ahab, if he had not received power from God ; neither could he have brought any detriment upon Job , either unto his body or his goods, but by the power God had given him. In the 7 of Exodus , Lhe Magicians made frogs and ferpents, by the power of the Devil per- miflively : but lice they could not bring forth, by reafon of the greater pow7er of God prohi- biting them. Neither in the Gofpel could the Devils hurt the fwine until Chrift had given them leave,. Therefore
Nalurt of Spirits , 203
Cajlor. Therefore the Devil is not fo much to be feaied, but the Lord our God, that either he would not fufFer him to rage againft us ; or if at any time by his own determined counfel he let loofe his chains, that then he would defend and mercifully preferve us.
Pollux. 1 Iioii fayelt well ; for even as a wild boar is not to be feared if he be bound, and. held with a flrotig chain by a powerful flrong man, and who is able by his flrength to reflrain the hercenefs of the boar ; but the man is to be feared, and requefled, that he would not let loole the boar : fo alfo Satan is not to be feared, being bound by the cords of the Almighty ; but the Al mighty rather, who holdeth him with a cord, led at any time he fhould let loofe his cord, lor to execute his will againfl us.
Caflor. We know that the Devils, after the' incarnation of the word, were called the Lords of the earth ; but I wonder, where the word is not yet incarnate, whether they have power alfo over men.
1 Oilux. If it pleafeth God, they have very much; but take a demonftration thereof Caftor, from the CalcUans , atnongfl whom the Devil taged with fo much powder and dominion, that they made no elleem of the true God, but wor- flnped the elements. 1 here needeth not a de-
I 6 monftration
204 A Difcourfe on the
monflration of the Greeks', for the fury of the Devil did Co much reign amongft them, that by his arguments, they accounted Saturn for a very great God, devouring their own proper chil- dren ; and Jupiter , an adulterer and father of all filthinefs, they named to be the father of Gods and men ; Bacchus , the moll wicked ex- ample of all fervitude and bondage, they called a free father : Venus a flrumpet, they termed a pure virgin : and they worfhiped Flora an har- lot, as a type or example of virginity. There is no man that is ignorant, that the Egyptians have been worfe than the Greeks , when they made peculiar Gods to themfelves by the inanimate perfwafions of the Devil ; for one worfhiped a fheep, another a goat, another a calf, very ma- ny did worfhip hogs, crows, hawks, vultures, eagles, crocodiles, cats, dogs, wolves, afles, dragons ; and things growing alfo, as onions, gariick, and thorns : as every one that is co- veteous of reading, fhall find in Damactnus , in his hiflory of Jofaphat and Batlaas , and in Eu - jebius , in the fourth book, and firft chapter of Evangelical Preparations; neither do I account the Hebrews (who glory in being the off fpiing of their father Abraham) to have been better than the former, when alfo by the inftind of
the devil, after their coming up out of FgypG
with
Nature oj Spirits 205
with cruel hands they violently aflaulted the Prophets and holy men of God, whom at length they alfo flew : that 1 may hold my peace, how diligently they have brought into their religion the Gods, or rather Devils of the G entiles.
Caftcr 1 perceive by thefe thy aflertions, that one Devil, and another Devil, hath been ador- ed for Gods ; for thou hafl now faid, that the Greeks , by the madnefs wherewith the Devil poflefled them, have made unto themfelves, Sa- turn, Jupiter, Bacchus , Venus and flora , for Gods ; which LaHantius in his fourth book De vera Sapientia, alfo accounted for Devils.
Pollux , Declare I pray thee the words of Landau tins.
Caftor. Mark them: they are thus: The fame Devils are the Gods of the Gentiles ; but if any one will not believe thefe things of me ; then let him credit Homer , who joined the great Jupiter to the great Devils ; and the other Poets and Philosophers do call them Sometimes Gods, and Sometimes Devils, whereof there is one true and another falfe : for the molt wicked fpirits when they are conjured, do confefs themfelves to be Devils ; but wdiere they are worfhiped, they declare themfelves to be Gods, that they may thruft men into errors, and draw
them
£o6 A Difcourfe on the
them from the worfhip of the true God ; through whom alone eternal death can be efcaped.
Pollux It is expedient for me now to be more inquifitive in this difcourfe ; whether there be power given to the Devils to foretel things to come ? concerning which thing hitherto I have not been able to dart at the right mark ; for this queflion feemeth fufficiently doubtful unto me.
Caflor . St. Au^uflim in his book De Natura Damonum, diflolveth this Gordoneus knot, and faith, that the damned fpirits being filled full of all manner of impiety and wickednefs, do fome- times challenge to themfelves power of forefeeing things to come, becaufe in the fenle of their airy bodies, they have a far more ftrong and prevalent power of foreknowing, than men of earthlv bodies can have : or becaufe of the in- comparable fwiftnefs of their airy bodies, which wonderfully exceedeth not only the celerity of men and wild beads, butalfothe flying oi birds : by which means they are able to declare things long before (hey come to be kfiown ; which we, by reafon of the earthly llownefs of our fenfe, ceafe not to wonder at and admire : or becaufe of the benefit of their continual life, they oh' tain this wonderful experience of things, which we cannot attain to, becaufe of the fhortnefs of
our
Nature of Spirits. 20 7
our momentaneous life, which is but as it were a bubble.
Pollux. This laft affertion of St. Augujiine feemeth unto me to be moie true than the relt, becaufe the feries of many years cioth caufe great experience.
Caftor. If any one fliall deny thefe opinions of Augujtine , as erroneous, Damajcenus letteth a greater witnefs of thefe things, without all ex- ception, before our eyes; who in his fecond book of Orthodox faith, faith thus : That the Devils cannot foreknow things to come, for that belongs only unto God : but fo much as they are able to know, they have from the difpofuion of the Celeftial and inferior bodies.
Pollux. Why therefore do the Devils fo wil- lingly and of their own accord undertake Pro- phecies, and to anfwrer Oracles ? what benefit have they from hence ?
Cajlor. Nothing, but that hereby they feek to get great eftimation, and covet to be counted worthy of admiration, and to be adored inflead
of Gods
* #
Pollux. We know that the Devil is the father of lyes, Caflor : from whence we ate pioufly to believe, that thofe things which he foretelleth, he extradeth from his own lyes.
Furthermore
208
A Difcourfi on the
Cajlor. Furthermore the Prophet Efaias faitir thus, Shew the things that are to come here- after, and tell us, that we may know that ye are Gods. And the Apoftle Peter alfo faith, The prophecy came not in old time by the will of man, but holy men of God fpake as they were moved by the holy Ghoft.
Pollux. No man therefore will deny that they do fometimes foretel things to come.
Cajlor. No man certainly; but for what caufe that is attained to, Cryjojlome doth mofl clearly teach, in thele words: It is granted he faith, that fometimes the Devil doth (peak truth, that he might commend his own lying with verity: whereas, if he did never tell the truth, he could deceive no man, neither would his lying fuflice him to tempt with. Thus far Cryjojlome . Not- withflanding ,if lie underhand that he hath not grace granted unto him of himfelf to foretel the truth, he foretelleth things neverthelefs, but fo obfcurely, faith St. Augujline , that he always layeth the blame of the things fo foretold, upon the interpreter thereof. Porphyrins, in his book of Oracles, although he be the greatefl. main- tainer of Devils and the mofl expert teacher of diabolical Arts, neverthelefs he faith with the aforefaid Doctors,, that the foreknowledge of things to come, is not only intricate to men,
Nature of Spirits . 209
but uncertain to the Gods ; and full of many obfcurities.
Pollux. Thou has faid, that the predi&ions of the devils are done in this manner, that they may gain authority to themfelves amongft the credulous people, and be worfhiped inflead of Gods, for what end do the evil fpirits work miracles ?
Caflor. What is a Miracle, Pollux ?
Pollux . A new and unwonted accident,. which corneth to pafs contrary to its courfe and cuf- tom, and draweth men into admiration thereof.
Caflor. But do they work Miracles ?
Pollux. They do : for whereby doll thou be- lieve that E/culapius was honoured in his confe- cration for a God, but only by the means of a miracle, when he conveyed a ferpent from Epi- daurus to Rome f What gave fo great authority to Juno , but only the working of a miracle ? when her Image of wood was afked by Furius Camillus whether would be carried to Rome , and it anfwered in a human voice, It would, Alfo from thence Fortune was made a Goddels, be- caufe her Statua , in the way to Latium, in the hearing of many people, not once, but often- times fpoke with a human voice. In the 8 chapter of the Acts of the Apoftles, we read of miracles done by Simon the fon of Rachel ; and
in
210 A Difcouije on the
in Exod. 8. of the Magicians of Pharaoh, who in the fight of many people brought forth frogs and ferpents, and turned the waters into blood. Apulius doth teflify the power of men to be fo great in Inchantments, that the Devils do not only work miracles by the means of men, but they are able alfo to fubvert nature, and, with a Demoniacal Incantation, make violent dreams to day their courfe, to turn the winds to make the fun dand dill, to break the courfe of the moon, to lay impediments upon the dars, to prolong the day, and to Ihorten the night; as Lucanus excellently fheweth.
Ceffaverre vices vermin, dilataq ; long a,
Her Jit noble dies, legi non paruit aether ,
Torriat id prceceps audito Carmine mnndus.
The courfe of things dideeafe, ohjlrucled light Opprejl, J luck fajl in dufky Jha.de s of night :
Amazed J hies their ufial laws forbear,
The world was f cor did when it hlr charms did hear.
And Tibullus of a certain Demoniacal Charm.
Hanc ego de ccelo ducentem fydera vidi,
Fulminus ac rapidi Carmine vertit iter,
Here cantu fuiiditq ; folummanefq; fepulchris.
Elicit, id tepido devorat offa rogo.
Cum libet hccc trijli depellit lamina ccelo,
Cum libet ajlivo couvocat orbe nives.
Her
Nature of Spirits . 2 1 1
Her have I feen draw down night's fparkling eyes. With a dead Paljy jwiftejl Jir earns Jurpnfe ;
Tarn earth to water , from a depart tomb Make the departed drowjy Manes come.
With charms /he'll muffle the jad Jkies in mifl ,
In Summer Winter sj now bring when Jlie lift.
Caflor , I do not any more wonder that Mofes called God Wonderful, that he doth fo connive at this fink of wickednefs, and moft wicked fe- ducers, that he granteth them power to a things To freely.
Pollux , Firmanus excellently fheweth why God doth fo, in his laft book but one of the works oj God , De opificio Dei: for he faith, that virtue is not virtue, unlefs it have fome like, in ruling whereof it may (hew and exercife its power : for he faith, As Vi&ory cannot fland without virtue, fo neither can virtue fubfift with- out an Enemy; which virtue no fooner had the Almighty endued man withal, but he forthwith added unto him an enemy, left that virtue fhould lofe its nature, being ftupified with idle- nefs. Fie faith, that a man cannot otherwise attain to the higheft ftep, unlefs he have always an atfiive hand: and that he (hall eftablifh and build up his falvation with a continual warfare and contention: for God will not that mortal men fhall come to immortal bleffednefs with an
eafy
£12
A Difcourfe on the
eafy journey, but he mufl wreflle and flrive with fails and oars againfl the author and in- ventor of all evil and errors, who caufeth and worketh execrable thinks and miracles.
Cajlor. But fometimes it cometh to pafs, that by reafon of the fubtil fnares and flratagems of the Devil, which he fo craftily prepareth againfl us, and efpecially againfl fimple perfons, whom he intangleth with vain religions, fo that we cannot refill him ; or if we fuppofe ourfelves to be very able to withfland him, yet neverthelefs we fhall be very much deceived by him ; as we read he oftentimes did to the good, but al- mofl foolifh pallor, of whom Tritemius maketh mention.
Pollux. But what happened to this good Paf- tor, and whom thou tennefl fimple ?
Cajlor. Tritemius faith, Infomuch that he was not flrong in faith, therefore he made more ac- count of the name of Saint Blaze, and attri- buted more power and cuflody unto it, than unto the name of God, the befl and greatefl good.
Pollux. In what manner ?
Cajlor. He had in his walking flafF, or paflo- ral crook, a Schedule infcribed with the name of St. Blaze ; by the power and virtue of which flafF, he did believe his fwine were fafely de- fended
Nature of Spirits . 2-13
fended from the ravening of the wolves : and he did attribute fo great a deity to the Schedule, that he would leave his herd of fwine to feed in the fields alone : notwithftanding, a certain time coming when the palter was abfent from his flock, and a certain man coming in the mean time, faw the Devil keeping them ; and he afk- ed him what he kept here, who is the word perfecutor of the falvation of men ? he anfwer- ed, l keep thefe fwine. The other replied, By whofe command ? the Devil faith, By the fool- ilh confidence of the pallor : for he included a certain Schedule in his ItalF, unto which he af- cribeth divine virtue, or to the inlcription of the name of St. Blaze; and now, contrary to his own law, he believeth that his hogs are thereby defended from the injury of wolves; inhering to me with a falfe fuperftition ; where when he hath been by me called again and again, and hath not appeared, I have taken this cuflody upon myfelf inftead of St Blaze: for I alwavs freely Hand inllead of God and his faints : fo alfo now molt freely do I keep his fwine for St. Blaze, that I may magnify and confirm the fool- ifh man in his vain confidence; and thereby I may feduce him fo, that he may efleem this Schedule more than God.
This
2 \ 4 A Difcourft on the
Pollux. This isapleafant flory: but I do not wonder that the devil fhould impofe fo much upon To fimple a pallor, when he doth in many things prevail over the more wife, if they do fit themfelves to his opportunities; which the Church contradi&eth.
Pollux. But are all things wrought and brought to pafs bv means of the devil which men call miracles ?
Cajlor. No: for we mull give unto nature that which leemeth to belong unto her, who is faid to be die greatefl worker of miracles; as that which we have experienced in the (tone Ajbcflcs, which as Solinus witneffeth, being once fet on fire, cannot be quenched: and the root Baara, defcribed by Jofephus in the hiflory of Jerufalem, which he tefiified to be the colour of a flame of fire fplendent and fhining in the night; but fo difficult to be taken, that it always flies from under the hand of him that would take it, and deceiveth his eyes fo long, until it be fprin- kled with the urine of a menftruous woman ; and when it is retained by this means, it may not be gathered or plucked up without danger : for piefent death followeth him that gathereth or plucketh it up, unlcfs he fhall be fortified with a prefervative about his neck, of the lame root For which caufe, they who want the lame root
Nature of Spirits. j j -
■ido fcarify it round about, and having bound line loot about with a bond, they tye the fame to .a dog, and fuddcnly depart away. Whereupon I the dog, too much endeavouring to follow after Hum, draweth up the root, and, as if the dog •where to perform the turn of his mailer, he forth- with dies; and afterwards the fame root may be ■taken and handled without any danger to any man And the fame Jofephus teacheth, that the fame root is of fitch prefent force for expiations, that alfo thofe who are vexed and tormented •with unclean fpirits, are immediately delivered, if they carry tins root about them. Notwith- I landing there is nothing hindereth, but that art alio may imitate nature in the working of mira- :les ; as we may read in Ariftotle , of the Greek fire that would burn in water: of which the faid ■tut ior, in his Angular treatife concerning this, lath described very many compofitions. And ■cmcerning the fire which is extinguifhed with oil, Mid kindled with cold water, when it is befprin- ded over therewith.
Pollux. It fometimes happened that the devils 0 |c,ot :e ditmfelves, fcmetimes in more {lender, -n omeiimes in more gtofs habits, that thete- >y they may very much affright and moleft men ""I1 Aornble phantafies, and terrible lights; Uh 8“°“s appearing in divers and feveial
2 1 6 A Difcourfc on the
fliapes and afpe&s. What, cannot we be for- tified with any thing to force and compel them to fly from us ?
Cajlor Origen , in his book again!! Celfus, faith, that there is no way more certain, than the naming of JESUS the true God. tot he faith he hath oftentimes feen innumerable fpi- rits fo driven away, both from the fouls and bodies of men, St. Athanafius, in his book di vciriis Quajlion , teflifieth, that the moft pieleni remedy again!! the infultation of evil fpirits, is the beginning of the 67 Pfalm, God arife, and let his enemies be fcattered. Cyprian in his book Quod idola dii non fint, comraandeth that the devils fhould be conjured away by the true God. Some men have declared, that fire, which is the moft holy of all elements, and the creed and alfo the inifrument whereon the fire was carried, were very profitable for this purpofe . from whence, in their facrifices about the fepul- chres of the dead they diligently obferved the ufe of lights : or elfefrom thence that Pythagora did determine, that God could in no wife b truly worfhiped without lights burning. Sora others do bind fwords for this intent and |>ui pofe, taking the fame out of the 1 1 Ode of Ho jner , where he writeth, that Lhjfes, when h
offered a facrifice to his mother, had a !woi
drawi
Nature of Spirits . 2 1 7
drawn prefcnt by him, wherewith he expelled and drove away the fpirits from the blood of his acrifice. And in the flxth of Virgil, when the Sybil led JEneas into hell, fhe faith thus.
* Procul 0 procul ejle prof ant,
luq; invade viam, vagina q ; eripejerrum.
Hence , hence , all ye prof one ! do thou invade the way , and Jr orrits confinement take thy blade,
Philojlratus writeth, that he compelled Apollo - "mt, a fpirit, obvious to him and his compani- ons, to flight, with contumilies and direful im- precations ; that the vifion making a noife, and *ith great horror vanifhed away from them. Jtry many do much commend a perfume of Ca- tmint, Piony, mint, Palma Chrifli. and Parf- -yf to be ufed in this cafe. Many do keep pre- 2nt with them red coral, mugwort, hypericon, ae, or vervm, for this purpofe. Some do ufc or tins bufinefs the tinkling of keys, founding
(if confecrated bells or the terrible rattling of rmour.
Pollux I have fometimes heard from our El- ~rs’ that they made them Sigils inferibed with -magones; by virtue whereof, the fpirits might
- expelled and driven away. What fa veil ou to thefe ? 7
K
Avcrrois
s i S A Difcomfe on the
Caftor. Averrois writeth againfl Algazelus , af- firmeth fuch things to be almofl nothing worth unlefs to them that have confederated with the Ipirits. If therefore Averrois faith the truth, how then can the devils kingdom fland, divided againfl itfelf ?
Pollux. But we read that Solomon , a fmgular man with God, did make fuch Sigils.
Cafior. We do read truly that Solomon did make them; but it was at fuch time when he worfhiped Idols, and not when he was in the flate of falvation. Tertullan offered a more cer- tain antidote than all the former, and exhoiteth
us, as Job, the mofl flrong champion of God, to fight againfl all the aUaults of temptation; he ad- monifheth us to be clothed with the hlken gar- ment of honefly, and the purple robe of modefly and fhame-facednels, and the cloak of patience, and heperfuadeth us to meditate upon all thofe things which the devil doth devife and invent, to overthrow our integrity ; that his falling may be proved the glory of our conflancy, and that vve be willing conflantly to war againfl all machina- tions, which are permitted by God tor this end. and the Prophet Jeremiah teacheth the fame, in thefe words : The Lord of hofls is the approver
of the juft , ...