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Heinrich Cornelius Agrippa: Of Occult Philosophy, Book II. (part 4)

This digital edition by Joseph H. Peterson, Copyright © 2000. All rights reserved.

You will need a Hebrew font installed to read some of this book.

Chap. xlvi. Of the Images of the Mansions of the Moon.


They made also Images for evert Mansion of the Moon; in the first for the destruction of some one, they made in an Iron ring, the Image of a black man in a garment made of haire, and girdled round, casting a small lance with his right hand; they sealed this in black wax, and perfumed it with liquid Storax, and wished some evil to come. In the second, against the wrath of the Prince, and for reconciliation with him, they sealed in white wac and mastick, the Image of a king crowned, and perfumed it with Lignum Aloes; In the third, they made an Image in a silver ring, whose table was square, the figure of which was a woman well clothed, sitting in a chair, her right hand being lifted up on her head; they sealed it and perfumed it with muske, Camphire and Calamus Aromaticus. They affirmed that this giveth happy fortune and every good thing. In the fourth, for revenge, separation, enmity and ill will, they sealed in red wax the Image of a soldier sitting on an horse, holding a Serpent in his right hand; they perfumed it with red myrrhe, and Storax; in the fifth, for the favor of Kings and officers, and good entertainment, they sealed in Silver the head of a man, and perfumed it with Sanders; in the sixth, for to procure love betwixt two, they sealed in white wax two Images imbracing [embracing] one another, and perfumed them with Lignum Aloes and Amber; in the seventh, for to obtain every good thing, they sealed in Silom the Image of a man well clothed, holding up his hands to heaven as it were praying and supplicating, and perfumed it with good odors; In the eight, for victory in war, they made a seal of Tin, being an Image of an Eagle, having the face of a man, and perfumed it with Brimstone. In the ninth, to cause infirmities, they made a seal of Lead, being the image of a man wanting his privy parts, shutting his eyes with his hands; and they perfumed it with Rosin of the Pine. In the tenth, to facilitate child-bearing, and to cure the sick, they made a seal of gold, being the head of a Lyon [lion], and perfumed it with Amber: In the eleventh, for fear, reverence and worship, they made a seal of a plate of gold, being the image of a man riding on a Lion, holding the ear thereof in his left hand, and in his right, holding forth a bracelet of gold, and they perfumed it with good odours and Saffron. In the twelth, for the separation of Lovers, they made a seal of black lead, being the image of a Dragon fighting with a man, and they perfumed it with the hairs of a Lion, and Assa fetida [asafoetida]. In the thirteenth, for the agreement of married couples, and for the dissolving of charms against copulation, they made a feal of the images of both, of the man in red Wax, of the woman in white, and caused them to imbrace one another, perfuming it with Lignum Aloes and Amber. In the fourteenth, for divorce and separation of the man from the woman, they made a seal of red Coppcr, being the image of a Dog biting his tail, and they perfumed it with the hair of a black Dog, and black Cat. In the fifteenth, for to obtain friendship and good will, they made the image of a man sitting, and inditing of letterss, and perfumed it with Frankincense and Nutmegs. In the sixteenth, for to gain much Merchandizing they made a seal of Silver, being the image of a man sitting upon a Chair, holding a ballance [balance] in his hand, and they perfumed it with well smelling spices. In the seventeenth, against Theeves [thieves] and Robbers, they sealed with an Iron seal the Image of an Ape: and perfumed it with the hair of an Ape. In the eighteenth, against Feavors [fevers] and pains of the belly, they made a seal of Copper, being the image of a Snake, holding his tail above his bead, and they perfumed it with Harts-horn, and reported the same seal to put to flight Serpents, and all venemous creatures from the place where it is buried. In the nineteenth for facilitating birth, & provoking the menstrues [menstruation], they made a seal of copper, being the image of a woman, holding her hands upon her face; and they perfumed it with Liquid Storax. In the twentieth, for hunting, they made a seal of Tin, being the image of Sagittary [Sagittarius], half a Man, and half an Horse, and they perfumed it with the head of a Wolf. In the twentie one for the destruction of some body, they made the image of a man with a double countenance, before and behinde, and they perfumed it with Brimstone and Jet, and did put it in a box of brass, and with it Brimstone and Jet, and the hair of him whom they would hurt. In the two and twentieth, for the security of Runaways, they made a seal of Iron, being the image of a man with wings on his feet, bearing an helmet on his head, and they perfumed it with Argent vive. In the three and twentieth, for destruction and wasting, they made a seal of Iron, being the image of a Cat, having a Dogs head, and they perfumed it with the hairs of a Dogs head, and buried it in the place where they did pretend to hurt. In the four and twentieth, for the multiplying of Heards of Cattle, they took the horn of a Ram, Bull, or Goat, or of that sort of cattle which they would increase, and sealed in it burning with an Iron seal, the image of a woman giving suck [breast feeding] her son, and they hanged it on the neck of that cattle who was the leader of the flock, or they sealed it in his horn. In the five and twentieth, for the preservation of Trees and Harvests, they sealed in the wood of a Fig-tree, the image of a man planting, and they perfumed it with the flowers of the Fig-tree, and did hang it on the tree. In the six and twentieth for love and favor, they sealed in white Wax and Mastick the image of a woman washing and combing her haires, and they perfumed it with things smelling very well. In the seven and twentieth for to destroy Fountains, Pits, Medicinal Waters and Baths, they made of red Earth the image of a man winged, holding in his hand an empty vessel, and perforated, and the image being burnt, they did put in the vessel Assafetida, and liquid Storax, and they did overwhelm and bury it in the Pond or Fountain which they would destroy. In the eight and twentieth, for to gather Fishes together, they made a seal of Copper, being the image of a Fish, and they perfumed it with the skin of a sea fish, and did cast it into the water, wheresoever they would have the fish to gather together. Moreover together with the foresaid Images, they did write down also the names of the Spirits and their Characters, and did invocate and pray for those things which they pretended to obtain.

Chap. xlvii. Of the Images of the fixed Behenian Stars.

But now for the operations of the fixed stars, according to Hermes opinion, under the head of Algol, they made an image whose Figure was the head of a man with a bloody neck; they report that it bestoweth good success to Petitions, and maketh him who carrieth it bold and magnanimous, and preserveth the members of the body sound: also it helpeth against Witchcraft, and reflecteth evil indeavors [endeavors] and wicked incantations upon our adversaries. Under the constellation of Pleiades, they made the image of a little Virgin, or the Figure of a Lamp; its reported to increase the light of the eyes, to assemble Spirits, to raise Winds, to reveal secret and hidden things: Under Adlebora [sic. Aldeboran], they made an image after the likeness of God, or of a flying man; it giveth riches and honor: Under the Goat they made an image, the Figure of which was, as it were, a man willing to make himself merry with musical instruments; it maketh him who carrieth it acceptable, honored and exalted before Kings and Princes; and helpeth the pain of the teeth: Under the greater Dog-star, they made the image of an Hound and a little Virgin; it bestoweth honor and good will, and the favor of men, and Aerial spirits, and giveth power to pacifie and reconcile Kings, Princes, and other men: Under the lesser Dog-star they made the image of a Cock, or of three little maides; it conferreth the favor of the gods, of spirits, and men; it giveth power against Witchcrafts, and preserveth health: Under the Heart of Leo, they made the image of a Lion or Cat, or the Figure of an honorable Person sitting in a Chair; it rendretb a man temperate, appeaseth wrath, and giveth favour: Under the tail of Vrsa Major [Ursa Major] they made the image of a pensive Man, or of a Bull, or the Figure of a Calf; it availeth against incantations, and maketh him who carrieth it secure in his travels: Under the wing of Corvus, they made the image of a Raven, or Snake, or of a black Man cloathed in black; this maketh a man cholerick, bold, couragious, full of thoughts, a backbiter, and causeth naughty dreams; also it giveth the power of driving away evil spirits, and of gathering them together; it is profitable against the malice of Men, Devils and Winds: Under the Spike they made the image of a Bird, or of a man laden with Merchandize; it conferreth riches, and maketh one overcome contentions, it taketh away scarcity and mischief: Under Alchameth they made the image of an Horse or Wolf, or the Figure of a man dancing; it is good against Feavers, it astringeth and retaineth the bloud [blood]: Under Elphrya, they made the image of an Hen, or of a man crowned and advanced; it bestoweth the good will and love of men, and giveth chastity. Under the Heart of Scorpio they made the image of a man armed, and with a coat of Male [mail], or the Figure of a Scorpion; it giveth understanding and memory, it maketh a good colour, and aideth against evil spirits, and driveth them away, and bindeth them: Under the Vulture, they made the image of a Vulture or Hen, or of a traveller; it maketh a man magnanimous and proud, it giveth power over devils and beasts. Under the tail of Capricorn they made the image of an Hart, or Goate, or of an angry man; it bestoweth prosperity, and increaseth wrath. These are the images of some of the fixed stars which they command to be ingraven on their stones under them.

Chap. xlviii. Of Geomanticall Figures, which are the middle betwixt Images and Characters.

There are moreover certain other Figures, framed by the number and situation of the stars, and ascribed both to the Elements, and also to the Planets and Signs, which are called Geomantical, because that Geomantical Diviners do reduce the points of their lot projected, by the excess of parity or imparity into those figures; and they also being engraven or imprinted under the dominion of their Planets and Signs, do conceive the vertue and power of images; and these Figures are as a middle betwixt Images and Characters; But whosoever desireth exactly yo know the natures, qualities, proprieties, conditions, significations, and Nativities of these Figures, let him read the Volums of Geomancy; but they are in number sixteen, whose names and figures are these.

.... Way
Iourney [journey]
:::: People
:..: Conjunction
An Assembling
.::. A prison
The Earth
..:: Great fortune
Greater aid
Safe-guard entering
The Earth
::.. Lesser fortune
Lesser aid
Safe-guard going out
.:.: Obtaining
Comprehended within
:.:. Acquisition
Comprehended without
:::. Ioy [joy]
.::: Sadness
..:. A Girle
.:.. A Boy
:.:: White
::.: Reddish
...: The head
The threshold entring
The upper threshold
:... The Taile
The threshold going out
The lower threshold

Chap. xlix. Of Images, the figure whereof is not after the likeness of any Celestiall figure, but after the likness of that which the mind of the worker desires.

There remains as yet an other manner of images not according to the similitude of Celestiall figures, but according to the similitude of that which the mind of the worker desires, of whose they are the effigies, and representation: So to procure love we make images embracing one the other: to discord, striking one the other; to bring misery, or destruction as dammage [damage] to a man, or house, or City or any thing else, we make images distorted, broken in members, and parts after the likeness and figure of that thing which we would destroy or damnifie; And Magicians advise us that in casting or engraving images we would write upon it the name of the effect; and this on the back when evill, as destruction; on the belly when good, as love. Moreover in the forehead of the image let be written the name of the species or Individuum which the image represents, or for whom or against whom it is made. Also on the breast let the name of the signe or face ascending, and Lord thereof be written; also the names and Characters of its Angles. Moreover in making the image they advise that prayer for the effect for which it is made, be used. All which Albertus Magnus in his Speculo affirms. Now they use the images being made diversly according to the vertues thereof; Sometimes they hang them or binde them to the body; Sometimes they bury them under the Earth, or a River; sometimes they hang them in a Chimny over the smoak [smoke], or upon a tree that they be moved by the wind; sometime with the head upward, & sometimes downward; sometimes they put them into hot water, or into the fire. For they say as the workers of the images do affect the image it self, so doth it bring the like passions upon those to whom it was ascribed, as the mind of the operator hath dictated it. As we read that Nectanabus the Magician made images of ships with wax after that manner, and art that when he drowned those images in water, that the ships of his enemies were in like maner drowned in the Sea, and hazarded. Now that part of Astrology which is writ concerning elections, teacheth us that the constellations also are to be observed for the making of images, and such like.

Chap. l. Of certain Celestial observations and the practise of some Images.

I will now shew thee the observation of Celestiall bodyes, which are required for the practise of some of these kind of images; So to make any one fortunate, we make an image in which these are fortunate, viz. the significator of the life thereof, the givers of life, the signs, and Planets. Moreover let the ascendent, the middle of the heaven, and the Lords thereof be fortunate: also the place of the Sun, and place of the Moon; part of fortune, and Lord of conjunction or prevention made before their nativity, by depressing the Malignant Planets. But if we will make an image to procure misery, we must do contrarywise, and those which we place here fortunate, must there be infortunate, by raising malignant Stars. In like manner must we do to make any place, Region, City, or house fortunate. Also for destroying or prejudicing any of the foresaid; Let there be made an image under the ascension of that man whom thou wouldst destroy, and prejudice, and thou shall make unfortunate, the Lord of the house of his life, the Lord of the ascending, and the Moon, the lord of the house of the Moon, and the lord of the house of the lord ascending, and the tenth house, and the lord thereof. Now for the fitting of any place, place fortunes in the ascendent thereof; and in the first, and tenth, and second, and eighth house, thou shall make the lord of the ascendent, and the lord of the house of the Moon fortunate. But to chase away certain Animals from certain places, that they may not be generated, or abide there, let there be an image made under the ascension of that Animal, which thou wouldst chase away, and after the likeness thereof; as if thou wouldest chase away Scorpions from any place, let an image of the Scorpion be made, the sign of Scorpio ascending with the Moon, and thou shalt make unfortunate the ascendent, and lord thereof, and the Lord of the house of Mars; and thou shall make unfortunate the lord of the ascendent in the eighth house, and let them be joyned with an aspect malignant, opposite, or quadrant: and let there be writ upon the image the name of the ascendent, of the Lord thereof, and of the Moon, and of the lord of the day, and of the Lord of the hour. And let there be a pit made in the middle of the place, from which thou wouldst drive them; and let there be carryed into it, some of the earth taken out of the four corners of the same place, and let the image be buryed there with the head downward, with saying, this is the burying of the Scorpions, that they may not come into this place, and so of the rest. So for gain let there be made an image under the ascendent of the nativity of the man, or under the ascension of that place to which thou wouldest appoint the gain; and thou shall make the lord of the second house, which is in the house of substance to be joyned with the Lord of the ascendent in the trine or sextil, and let there be a reception amongst them; thou shall make fortunate the eleventh and the Lord thereof, and the eighth; and if thou canst, put part of the fortune in the ascendent, or second; and let the image be buryed in that place, or carryed from that place, to which thou wouldest appoint the gain. Also for concord, and love, let there be an image made in the day of Jupiter under the ascendent of the nativity of him whom thou wouldst have be beloved, make fortunate the ascendent, and the tenth, and hide the evil from the ascendent; and thou must have the Lord of the tenth, and planets of the eleveneth fortune, joyned to the Lord of the ascendent, from the trine or sextil with reception; then make an other image for him whom thou wouldest stir up to love; consider if he be a friend, or companion of him whom thou wouldst have be beloved; and if so, let there be an image made under the ascension of the eleventh house from the ascendent of the first image; but if the party be a wife, or a husband, let it be made under the ascension of the seventh; if a brother, or a sister, or a cousin, let it be made under the ascension of the third, and so of the like; and put the significator of the ascendent of the second image, joyned to the significator of the ascendent of the first image; and let there be betwixt them a reception, and let the rest be fortunate, as in the first image; afterwards joyn both images together into a mutual embraceing or put the face of the second image to the back of the first image, and let them be wrapt up in silk, and cast away or spoiled. Also for success of petitions, and for the obtaining of a thing denyed, or taken, or possessed by an other, let there be an image made under the ascendent of him who petitions for the thing; and cause that the Lord of the second be joyned with the lord of the ascendent from a trine, or sextile, and let there be a reception betwixt them, and if it can be, let the Lord of the second be in the obeying signs, and the Lord of the ascendent in the ruling, make fortunate the ascendent, and the Lord thereof, and take heed that the lord of the ascendent be not retrograde or combust, or falling, or in the house of opposition i.e. in the seventh from his own house; let him not be hindred by the malignant, let him be strong, & in an angle; Thou shalt make fortunate the ascendent, and the Lord of the second and the Moon; and make another image for him that petitioned to, and begin it under the ascendent belonging to him, as if he be a King or a Prince, begin it under the ascendent of the tenth house from the ascendent of the first image; If he be a father under the fourth; if a son under fifth, and so of the like; and put the significator of the second image, joyned with the lord of the ascendent of the first image, from a trine,or sextile, and let him receive it, and put them both strong, and fortunate without any let; make all evill fall from them. Thou shall make fortunate the tenth, and the fourth if thou canst, or any of them; and when the second image shall be perfected, joy nit [knit] with the first, face to face, and wrap them in clean linnen, and bury them in the middle of his house who is the petitioner under a fortunate significator, the fortune being strong, and let the face of the first image be toward the North, or rather toward the place where the thing petitioned for doth abide; or if it happen that the petitioner goeth forward towards him with whom the thing petitioned for is, let him bring the images with him as far as he goes. And let there be made an image of dreams, which being put under the head of him that sleeps, makes him dream true dreams concerning any thing that he hath formerly deliberated of; and let the figure of that be the figure of a man sleeping in the bosome of an Angel, which thou shall make in the Lyon [Lion, i.e. Leo] ascending, the Sun keeping the nineth house in Aries; thou shalt writ upon the breast of the man the name of the effect desired, and in the hand of the Angel the name of the intelligence of the Sun. Let the same image be made in Virgo ascending, Mercury being fortunate in Aries in the ninth house, or Gemini ascending in Mercury being fortunate, and keeping the ninth house in Aquarius; and let it be received from Saturn with a fortunate aspect, and let the name of the spirit of Mercury be writ upon it. Let also the same be made in Libra ascending, Venus being received from Mercury in Gemini in the ninth house, by writting upon it the Angel of Venus. Besides also let the same image be made in Aquarius ascending, Saturn fortunately possessing the ninth house in his exaltation, which is in Libra, and let there be writ upon it the Angel of Saturn. Moreover let it be made in Cancer ascending the Moon being received by Jupiter and Venus in Pisces, and being fortunately placed in the ninth house, and let there be writ upon it the spirit of the Moon. There are also made rings of dreams of wonderfull efficacy; and there are rings of the Sun, and Saturn and the constellation of them is when the Sun or Saturn ascend in their exaltations in the ninth house, and when the Moon is joyned to Saturn in the ninth house, and in that signe, which was the ninth house of Nativity; and let there be writ upon the rings the name of the spirit of the Sun, or Saturn. Let this which hath been spoken suffice concerning images, for now thou mayst find out more of this nature of thy self. But know this that such images work nothing, unless they be so vivified that either a naturall or Celestiall, or Heroicall, or animasticall, or demoniacal, or angelicall vertue be in them, or assistant to them. But who can give a soul to an image, or make a stone to live, or mettal [metal], or wood, or wax? and who can raise out of stones children unto Abraham? Certanly this Arcanum doth not enter into an Artist of a stiffe neck; neither can he give those things which hath them not. No body hath them but he who doth (the Elements being restrained, nature being overcome, the Heavens being over-powered) transcend the progress of Angels, and comes to the very Archetype it self, of which being then made a cooperator may do all things, as we shall speak afterwards.

Chap. li. Of Characters which are made after the rule and imitation of Celestial, and how with the table thereof they are deduced out of Geomantical figures.

Characters also have their community from the rayes of the Celestials cast together according to a certain number by a certain peculiar property, which Celestials as in divers strokes of their rayes falling severall ways amongst themselves produce divers vertues: so also Characters being variously protracted, according to the various concourse of those rayes quickly obtain divers operations, and also more efficacious many times then the properties of naturall commixtions. Now the true Characters of the heavens is the writing of Angels, which amongst the Hebrews is called the writing Malachim, by which all things are described and signified in the Heaven for every knowing man to read. But of these hereafter; But now they make Characters of Geomantical figures binding together the points of each variously, and attributing them according to the manner of their figurings, to those Planets and signs of which they were made, the making of which the following table will shew:

The Characters of the Moon.
From the wayfigure 70
From the peoplefigure 71
The Characters of Mercury.
From Conjunctionfigure 72
From Whitefigure 73
The Characters of Venus.
From loosingfigure 74
From girlefigure 75
The Characters of the Sun.
From a greater Fortunefigure 76
From a lesser Fortunefigure 77
The Characters of Mars.
From Redfigure 78
From a Boyfigure 79
The Characters of Jupiter.
From obtainingfigure 80
From joyfulnessfigure 81
The Characters of Saturn.
From a prisonfigure 82
From sadnessfigure 83
The Characters of of the head of the Dragon.
figure 84
From Characters of the tayle of the Dragon
figure 85

Chap. lii. Of Characters which are drawn from things themselves by a certain likeness.

We have spoken above of a certain manner of Images made not after the likeness of Celestial Images, but according to the emulation of that which the minde of the Operator doth desire. In like manner also it is to be understood of Characters; for such like Characters are nothing else then images ill dearticulated; yet having a certain probable similitude with the Celestial images, or with that which the mind of the Operator desires, whether that be from the whole image, or from certain markes thereof expressing the whole image. As the Characters of Aries and Taurus we make thus from their horns . Of Gemini from imbracing [embracing] . Of Cancer from a progress and regress , of Leo, Scorpio, and Capricorn, from their tail , of Virgo, from Spike figure 86 of Libra from a ballance [balance] of Sagittarius from a dart , of Aquarius from Waters and of Pisces from Fishes . In like manner the Characters of Saturn is made from a Sickle figure 87 of Jupiter, from a Scepter figure 88. Of Mars from a bolt of the Sun from roundness, and a golden brightness figure 89 of Venus from a Lookinglass , of Mercury from a Wand [Lat. caduceus, a shepherd's staff] figure 90 of the Moon from her horns of increasing and decreasing . Besides, of these, according to the mixtions of Signs and Stars, and Natures, are made also mixed Characters, as of a fiery triplicity figure 91 or Earthly figure 92 of Aiery figure 93 of Watery figure 94 also according to the hundred and twentie conjunctions of Planets, result so many compound characters of various Figures; as of Saturn and Jupiter, viz. thus, figure 95 figure 96 or thus figure 97 or thus of Saturn and Mars, No Left Turn or thus figure 99 of Jupiter, and Mars figure 100 or thus figure 101 of Saturn, Jupiter and Mars, figure 102 or thus figure 103. And as these are exemplified by two and three, so also of the rest, and of more may they be framed: after the same manner may the Characters of other Celestial images ascending in any face or degree of signs, be compendiously drawn after the likeness of the images, as in these which are made according to the way of imitation of that which the minde of the Operator desires, as to love, the figures be mixed together imbracing [embracing] and obeying one the other, but to hatred, on the contrary, turning away the one from the other; contending, unequal, loosed. But now we will here set down those Characters which Hermes assigned to the fixed stars, and Behenii, and they are these,

figure 104The head of Algol.
figure 105The Pleiades.
figure 106Aldaboram [Aldeboran].
figure 107The Goat Star. [Hircus]
figure 108The greater Dog-star. [Canis Major]
figure 109The lesser Dog-star. [Canis Minor]
figure 110The heart of the Lion. [Cor Leonis]
figure 111The Tail of the Bear.
figure 112The wing of the Crow.
figure 113Spica.
figure 114Alcameth. [Alchameth]
figure 115Elpheia.
figure 116The heart of the Scorpion.
figure 117The Vulture falling. [Vultur cadens, i.e. Lyra]
figure 118The tail of Capricorn.

Chap. liii. That no Divination without Astrology is perfect.

We have spoken in the foregoing Chapters of the divers kindes of Divinations: But this is to be noted that all these require the use and rules of Astrology, as a key most necessary for the knowledge of all secrets; and that all kinds of Divinations whatsoever have their root and foundation in Astrologie so, as that without it they are of little or no use; yet Astrological Divination, in as much as the Celestials are causes and signs of all those things which are, and are done in these inferiors, doth give most certain demonstrations by the situation, and motion onely of Celestial bodies, of those things which are occult or future; of which we shall in this place speak no further, since of this Science huge Volums have been wrote by the Ancients, and are everywhere extant. Therefore whether the Physiognomists look upon the body, or countenance of forehead, or hand, or the Soothsayer, searcheth by dreams or Auspicia, that the judgment may be right, the figure of heaven is also to be enquired into. From the judgements whereof, together with conjectures of similitudes and signs, are produced true opinions of the significators. Also if any prodigie shall appear, the Figure of the heaven is to be erected; also such things are to be enquired after, which have gone before in the revolutions of years from great conjunctions, and Eclipses: then also the Nativities, beginnings, intronizations, foundations, and revolutions, perfections, directions of Princes, Nations, Kingdoms, Cities, when these shall appear, and upon what place of the Celestial figure these fell; that by all these at length we may come to a rational and probable signification of these things. After the same manner, but with less labour, we must proceed in the Expofition of dreams. Moreover, they that being distempered foretell future things, do it not but as they are instigated by the stars, or inferior instruments of these, whence their Predictions must at length be imputed to the Celestials, as we read in Lucan the old Prophet Tuscus,

The Light'nings motion, and the veines which are
Fibrous, and warm, and motion of a fair
Plume wandring i'th aire, being taught

After the City was viewed, the Sacrifice slain, the inspection into the intrals did at length by the dispositions of the Celestial stars pronounce judgement. Also Geornancy it self the most accurate of Divinations, which divines by points of the earth, or any other superfices, or by a fall, or any other power inscribed, doth first reduce them to Celestial figures, viz. to those sixteen which we above named, making judgement after an Astrological manner, by the properties and observations thereof: and hither are referred all natural Divinations by lots whatsoever, the power whereof can be from no where else then from the heaven, and from the minde of them that work them. For whatsoever is moved, caused or produced in these inferiors, must of necessity imitate the motions, and influences of the superiours, to which, as to its roots, causes, and signs it is reduced, the judgement whereof is shewed by Astrological Rules. Hence Dice, Tetracedron [tetrahedron], Exacedron, Octocedron, Doderacedron [dodecahedron], Icocedron being made by certain Numbers, Signs, and Stars at opportune times, under the influencies of the Celestials, and being inscribed, obtain a wonderful vertue of Divining, and foretelling by their castings, such as those Dice Preneste had, in which we read the Destinies of the Romans were contained.

Chap. liv. Of Lottery, when, and whence the vertue of Divining is incident to it.

Whatsoever Divinations and Predictions of humane events are made by Lottery, must of necessity, besides the lot, have some sublime occult cause; which indeed shall not be a cause by accident, such as Aristotle describes Fortune to be. For in the series of Causes, seeing according to the Platonists, a cause by accident can never be the prime and sufficient cause, we must look higher, and finde out a cause which may know and intend the effect. Now this we must not place in corporeal Nature, but in immaterial, and incorporeal substances which indeed administer the Lot, and dispence [dispense] the signification of the truth, as in mens souls, or separated spirits, or in Celestial Intelligcnces, or in God himself. Now that there is in mans soul a sufficient power and vertue to direct such kinde Of lots, it is hence manifest, because there is in our soul a divine vertue, and similitude, and apprehension, and power of all things; And as we said in the first Book, All things have a natural obedience to it, and of necessity have a motion and efficacy to that which the soul desires with a strong desire; and all the vertues and operations of natural and artifical things, obey it when it is carried forth into the excess of desire, and then all Lots of what kinde soever are assisting to the appetite of such a minde, and acquire to themselves wonderful vertues of passages, as from that, so from the Celestial opportunity in that hour in which the excess of such a like appetite doth most of all exeeed in it. And this is that ground and foundation of all Astrological questions, wherefore the minde being elevated into the excess of any desire, taketh of it self an hour and opportunity most convenient and efficacious, on which the Figure of the heaven being made, the Astrologer may then judge in it, and plainly know concerning that which any one desires, and is inquisitive to know. But now because Lots are not directed alwayes by mans minde, but also, as we said before, by the help of other Spirits; nor is the minde of a Prophet alwayes disposed to that excess of passion as we spoke of: hence amongst the Ancients, it was a Custome to premise before the casting of the Lot, some sacred performances, in which they called upon divine Intelligencies and spirits for to direct the Lot aright. Whatsoever kinde of presage therefore these kinde of Lots portend, must of necessity not be by chance or fortune, but from a spiritual cause, by vertue whereof the Phantasie, or hand of him that cast the Lot is moved, whether that power proceed from the soul of the Operator through the great excess of his affection, or from a Celestial influence, and oppotunity, or from a certain Diety or spirit assisting, or moving from on high, whether these Lots are placed in casting of Cockalls, or throwing of Dice, or in the meeting of Verses, such as were formerly the Lot of Homer and Virgil, of which we read in Ælius of Sparta, Hadrianus long since made enquiry, and which we read befell Trajanus the Emperour.

What's he far off grac'd with the Olive bough
Presenting offerings? how white chin we know,
Roman King, whose laws first setled Rome,
And from small Curets a poor soyl [soil] shall come
To great command

Be which Verses he did not in vain become to have hopes of enjoying the Empire. Also amongst Hebrews, and even amongst us Christians (some Divines not dispproving of it) Lots are taken out of Verses of Psalms. There are also more, & other kindes of Lots, as are humane Lots, which had no Divination in them amongst the Ancients, and are observed by as in choosing of Magistrates, to prevent envy, of which also Cicero against Verres makes mention: but they are not of our purpose: But those which are divine, and sacred Lots, respecting Oracles, and Religion, of which we shall discourse in the following Book: Onely thus far I would advise you, that how much presaging, divining or Southsaying [soothsaying] soever Lots are found to have, they have them not as they are Lots, but by reason of a vertue of a higher operation joyned to them.

Chap. lv. Of the soul of the World, and of the Celestials, according to the traditions of the Poets, and Philosophers.

It is necessity that the heaven and Celestial bodies, seeing they have a power, influence, and manifest operation upon these inferiors, should be animated: seeing an operition cannot proceed from a meer body. All famous Poets, and Philosophers affirm therefore that the world and all Celestiall bodies must have a soul, and that also intelligent: Hence Marcus Mavillius in his Astronomy to Augustus, sings,

The great Corporeall world, which doth appear
In divers forms, of Aire, Earth, Sea, and Fire,
A divine soul doth rule, a Diety
Doth wisely govern

Also Lucan,

The Earth that's weigh'd i'th aire, 's sustained
By great
Jove -----

And Boetius

Thou dost joyn to the worl a soul, that moves
All things of threefold nature, and diffuse
It through the members of the same, and this
Into two Orbs of motion rounded is
Being divided, and for to return
Into it self makes haste

And Virgil most full of all Philosophy, sings thus,

And first the Heaven, Earth, and liquid plain,
The Moons bright Globe, and Stars Titanian
A spirit fed within, spread through the whole
And with the huge heap mix'd infused a soul;
Hence man, and beastsm and birds derive their strain,
And monsters floating in the marbled main;
These seeds have fiery vigor, and a birth
Of heavenly race, but clog'd with heavy earth.

For what do these verses seem to mean, then that the world should not only have a spirit soul, but also to partake of the divine mind: and that the originall, vertue, and vigour of all inferiour things do depend on the soul of the world? This do all Platonists, Pythagorians, Orpheus, Trismegistus, Aristotle, Theophrastus, Avicen, Algazeles, and all Peripateticks confess, and confirm.

Chap. lvi. The same is confirmed by reason.

The world, the heavens, the Stars, and the Elements have a soul, with which they cause a soul in these inferior and mixed bodies. They have also as we said in the former book, a spirit, which by the mediating of the soul is united to the body: For as the world is a certain whole body, the parts whereof are the bodies of all living creatures, and by how much the whole is more perfect and noble then the parts, by so much more perfect, and noble is the body of the world then the bodies of each living thing. It would be absurd, that all imperfect bodies and parts of the world, and every base Animal, as Flies, and Worms should be worthy of a life, and have a life and soul, and the whole entire world a most perfect, whole, and most noble body, should have neither life, nor soul; It is no less absurd, that Heavens, Stars, Elements, which give to all things life, and soul most largely, should themselves be without life, and soul; and that every plant, or tree should be of a more noble condition then the Heaven, Stars, and Elements, which are naturally the cause of them; And what living man can deny that earth, and water live, which of themselves, generate, vivifie, nourish, and increase innumerable trees, plants, and living creatures? as most manifestly appears in things that breed of their own accord, and in those which have no corporeall seed. Neither could Elements generate and nourish such kind of living creatures, if they themselves were without life or soul. But some haply may say, that such kind of living creatures are not generated by the soul of the earth, or water, but by the influencies of Celestiall souls; These the Platonists answer, that an Accident cannot beget a substance, unless haply as an instrument it be subjected to the next substance, because an instrument removed from an artificer is not moved to the effect of the art; so also those Celestiall influencies, seeing they are certain accidents being removed far from vital substances, or from the life it self, cannot generate a vital substance in these inferiors. And Mercurius in his book which he cals De Communi, saith, All that is in the world is moved either by increase, or decrease. Now what moves, must needs have life; and seeing that all things move, even the earth, especially with a generative and alterative motion, they must themselves live. And if any doubt that the heavens live, saith Theophrastus, he is not to be accounted a Philosopher; and he which denyes the heaven to be animated, so that the mover thereof is not the form thereof, destroyes the foundation of all Philosophy; The World therefore lives, hath a soul, and sense; for it gives life to plants, which are not produced of seed; and it gives sense to Animals, which are not generated by coition.

Chap. lvii. That the soul of the world, and the Celestiall souls are rationall, and partake of Divine understanding.

That the above named souls have reason, is apparent hence; For whereas the universall works of the foresaid souls do with a certain perpetuall order conspire amongst themselves, it is necessary that they be governed not by chance but by reason; by which reason they do direct, & bring all their operations to a certainty. For it is necessary that the earth should have the reason of terrene things, and water of watery things; and so in the rest; by which reason each in their time, place, and order are generated, and being hurt are repaired. Therefore Philosophers do not think the soul of the earth to be at it were the soul of some contemptible body, but to be rationall and also intelligent, yea and to be a diety. Besides it would be absurd, seeing we have reasons of our works, that Celestiall souls, and the soul of the universe should not have reasons of theirs. But if (as saith Plato) the world be made by very goodness it self, as well as it could be made, it is certainly endowed with not only life, sense, and reason, but also understanding. For the perfection of a body is its soul, and that body is more perfect which hath a more perfect soul; It is necessary therefore, seeing Celestiall bodies are more perfect, that they have also most perfect minds. They partake therefore of an intellect and a minde; which the Platonists also prove by the perseverance of their order, and tenor, because motion is of its nature free, it may easily swarve, and wander now one way, now another, unless it were ruled by an intellect and a mind, and that also by a perfect mind foreseeing from the beginning the best way, and chief end. Which perfect mind indeed, becaue it is most powerfull in the soul, as is the soul, and as are the souls of Celestiall bodies, and of Elements, without all doubt doth most orderly, and perfectly govern the work allotted to it. For bodies do not resist a most powerfull soul, and a perfect mind doth not change its counsel. The soul of the world therefore is a certain only thing, filling all things, bestowing all things, binding, and knitting together all things, that it might make one frame of the world, and that it might be as it were one instrument making of many strings, but one sound, sounding from three kinds of creatures, intellectall, Celestiall, and incorruptible, with one only breath and life.

Chap. lviii. Of the names of the Celestials, and their rule over this inferiour world, viz. Man.

The names of Celestiall souls are very many, and diverse according to their manifold power and vertue upon these inferior things, from whence they have received divers names, which the ancients in their hymnes and prayer made use of. Concerning which you must observe, that every one of these souls according to Orpheus's Divinity, is said to have a double vertue; the one placed in knowing, the other in vivifying, and governing its body. Upon this account in the Celestiall spheres, Orpheus cals the former vertue Bacchus, the other a Muse. Hence he is not inebriated by any Bacchus, who hath not first been coupled to his Muse. Therefore nine Bacchus's are designed about the nine Muses. Hence in the ninth sphere Orpheus puts Bacchus Cribonius, and the Muse Calliope; in the starry heaven Picionius, and Urania; in the sphere of Saturn, Amphietus, and Polyphymnia; in the sphere of Jupiter, Sabasius, and Terpsichore; in the sphere of Mars, Bassarius, and Clio; in the sphere of the Sun, Trietericus, and Melpemene, in the sphere of Venus, Lysius, and Erato; in the sphere of Mercury, Silenus, and Euterpe; in the sphere of the Moon, Bacchus, Lyeus, and the Muse Thalia. Also in the spheres of the Elements, he names the souls after this manner. In the fire he puts the planet, and the morning; in the air lightening [lightning] Jupiter, and Juno; in water the Ocean, and Thetys; in the earth Pluto, and Proserpina; but the soul of the world or universe Magicians call the Jupiter of the world, and the mind of the world Apollo, and the nature of the world, Minerva. Besides in the fire they put Vulcan, in the water Neptune, and they did name them by divers names. Also in the Stars of the Zodiack the Pythagorians did put twelve particular Gods or souls placed in the hearts of those Stars, and thence governing the whole Star, viz. in the heart of Aries is placed a particular Pallas, in the heart of Taurus a particular Venus, of Gemini a particular Phebus, of Cancer Mercury, of Leo Jupiter, of Virgi Ceres, of Libra Vulcan, of Scorpio Mars, of Sagittarius Diana, of Capricorn Vesta, of Aquarius a particular Juno, in the heart of Pisces a particular Neptune: This did Manilius sing forth in these verses.

Pallas doth rule the Ram, Venus the Bull,
Phebus the Twins, and Mercury doth rule
Cancer, and the Lyon [The Lion, i.e. Leo] guides doth Jove,
Ceres doth Virgo, Vulcan Libra move.
For Scorpion Mars; for Sagittarius faire
Diana cares; for Capricorn doth care
Vesta; Aquarius Juno doth protect;
Neptune Pisces -----

And most ancient Orpheus writing to Museus [Mousaios], reckons up more Dieties of the heavens then these, signifying their names, respects, and duties, calling them all in proper songs. Let no one therefore think that they are the names of evill deceiving spirits; but of naturall, and divine vertues, distributed to the world by the true God, for the service, and profit of man, who knew how to use them: and antiquity it self hath ascribed to each of these Dieties the severall members of man; as the ear to memory, which Virgil also dedicates to Phebus, saying, Cynthius puls my ear, and admonisheth me. So the right hand being a token of fortitude, & by which an oath is made, Numa Pompilius, as saith Livy, hath dedicated to faith: The fingers are under the tuition of Minerva, and the knees given to Mercifullness; Hence they that beg pardon bend them. Some dedicate the Navell to Venus as the place of luxury; some who refer all the members to it as the center, say it is dedicated to Jupiter Hence in the Temple of Jupiter Hammon the effigies of a navel is celebrated. Many other things the ancients did observe, ascribing every little member and joynt to their Dieties, which if they be rightly understood, and the true Dieties ruling over them known, would not at all swerve from their duty, seeing also sacred writ testifies that all our members are governed by the superior vertues, of which we shall speak more largely in the following book; and not members only, but every exercise of men is distributed to its Dietie [diety], as huntings to Diana, wars to Pallas, husbandry to Ceres, of which thus speaks Apollo in his Oracles in Porphyrie [Porphyry].

Pallas loves wars, woods to Diana fair
Ascribed are, to
Juno humid Aire,
Ceres Corn, and fruits; to Oryris [Osiris]
The water, also humors waterish.

Chap. lix. Of the seven governers of the world, the Planets, and of their various names serving to Magicall speeches.

Moreover they did call those governors of the world, (as Hermes calls them) Saturn, Jupiter, Mars, the Sun, Venus, Mercury, and the Moon, by many names, and epithites;

viz. calling Saturn Coelius, sithe-bearer [scythe-bearer], the father of the Gods, the Lord of the time, the high Lord, the great, the wise, the intelligent, ingenious revolutor, of a long space, an old man of great profundity, the author of secret contemplation, impressing, or depressing great thoughts in the hearts of men, destroying and preserving all things, overturning force and power, and constituting, a keeper of secret things, and a shewer of them, causing the loss, and finding of the author of life and death.

[Orphic Hymns, 13: To Kronos.]

So Jupiter is called as it were a helping Father, the King of heaven, Magnanimous, thundering, lightning, unconquered, high and mighty, great and mighty, good, fortunate, sweet, mild, of good will, honest, pure, walking well, and in honour, the Lord of joy and of judgements, wise, true, the shewer of truth, the judge of all things, excelling all in goodness, the Lord of riches, and wisdome.

[Orphic Hymns, 15: To Zeus; 19: To Zeus the Thunderbolt; 20: To Astrapaios Zeus.]

Mars is called Mavors, powerfull in war, bloody, powerfull in arms, a sword-bearer, magnanimous, bold, untamed, generous, lightning, of great power and furious hast [haste], against whom none can defend himself if he resist him, who destroyes the strong, and powerfull, and deposeth Kings from their thrones, the Lord of heat and power, the Lord of fiery heat, and of the planet of blood; who inflames the hearts of contenders, and gives them boldness.

[Orphic Hymns, 65: To Ares.]

The Sun is called Phæbus, Diespiter [Dispater], Apollo, Titan, Pean [Paian], Phanes, Horus, Osiris, as it is in that Oracle,

The Sun, Osyris [Osiris], Dionysus gay,
Apollo, Horus, King ruling the day
Who changeth times, who giveth winds and rain,
The King of Stars, and the immortall flame.

He is called also Arcitenens, burning fiery, golden flaming, radiating, of a fiery hair, of a golden hair, the eye of the world, Lucifer, seeing all things, ruling all things, the creator of light, the King of Stars, the great Lord, good, fortunate, honest, pure, prudent, intelligent, wise, shining over the whole world, governing, and vivifying all bodies that have a soul, the prince of the world keeping all the Stars under himself, the light of all the Stars, darkening, burning, overcoming their vertue by his approach, yet by his light and splendor giving light and splendor to all things: in the night he is called Dionysius, but in the day Apollo, as if driving away evill things. Therefore the Athenians called him Alexicacon, and Homer Vlion, i.e. the driver away of evil things. He is also called Phæbus from his beauty and brightness, and Vulcan from his fiery violence, because the force thereof consists of many fires. He is also called the Sun, because he contains the light of all the Stars: hence he is called by the Assyrians אַדַאד Adad, which signifies only, and by the Hebrews שֶׁמֶשׁ Schemesch, which signifies proper.

[Orphic Hymns, 8: To the Sun; 45: To Dionysos; 34: To Apollon.]

Venus is called the Lady, nourishing, beautifull, white, fair, pleasing, powerfull, the fruitfull Lady of love and beauty, the progeny of Ages, the first parent of men, who in the beginning of all things joyned diversity of sexes together with a growing love, and with an eternall off-spring propagates kinds of men and Animals, the queen of all delights, the Lady of rejoycing, friendly, sociable, pittifull, taking all things in good part, alwaies bountifull to mortals, affording the tender affection of a mother to the conditions of them in misery, the safegard of mankind, letting no moment of time pass without doing good, overcoming all things by her power, humbling the high to the low, the strong to the weak, the noble to the vile, rectifying, and equalling all things: and she is called Aphrodite, because in every sexe, she is found to be of every mind: and she is called Lucifera, i.e. bringing light, bringing the yeers of the Sun to light; and she is called Hesperus, when she follows the Sun, and Phosperus, because she leads through all things though never so hard.

[Orphic Hymns, 55: To Aphrodite.]

Mercury is called the son of Jupiter, the cryer of the gods, the interpreter of gods, Stilbon, the Serpent-bearer, the rod-bearer, winged on his feet, eloquent, bringer of gain, wise, rationall robust, stout, powerfull in good and evil, the notary of the Sun, the messenger of Jupiter, the messenger betwixt the supernall and infernall gods, male with males, female with females, most fruitfull in both sexes; and Lucan cals him the Arbitrator of the gods. He is also called Hermes i.e. interpreter, bringing to light all obscurity, and opening those things which are most secret.

[Orphic Hymns, 28: To Hermes.]

The Moon is called Phebe, Diana, Lucina, Proserpina, Hecate, Menstruous, of a half form, giving light in the night, wandring silent, having two horns, a preserver, a night-walker, horn-bearer, the queen of heaven, the chiefest of the Deities, the first of the heavenly gods and goddesses, the queen of spirits, the mistris [mistress] of all the Elements, whom the stars answer, seasons return, Elements serve; at whose nod lightnings breath forth, seeds bud, plants increase, the initiall parent of fruit, the sister of Phæbus, light, and shining, carrying light from one planet to another, enlightening all powers by its light, restraining the various passings of the Stars, dispensing various lights by the circuits of the Sun, the Lady of great beauty, the mistris of rain and waters, the giver of riches, the nurse of mankind, the governor of all States, kind, mercifull, protecting men by Sea and land, mitigating all tempests of fortune, dispensing with fate, nourishing all things growing on the earth, wandering into divers woods, restraining the rage of Goblins, shutting the openings of the earth, dispensing the light of the Heaven, the wholsome rivers of the Sea, and the deplored silence of the infernals, by its nods; ruling the world, treading hell under her feet; of whose majesty the birds hasting in the Aire are affraid, the wild beasts straggling in the mountains, Serpents lying hid in the ground, fishes swiming in the Sea;

[Orphic Hymns, 1: To Hecate; 2: To Prothyraia; 9: To the Moon; 36: To Artemis; 29: To Persephone.]

But of these and the like names of Stars and planets, and their Epithites [epithets], Sirnames [surnames], and callings upon, he that will know more, and make more curious enquiry, must betake himself to the hymnes of Orpheus, which he that truely understands, hath attained to a great understanding of naturall Magick.

[Pico: Orphic Conclusions, 2, 4, 7. -JHP]

Chap. lx. That humane imprecations do naturally impress their powers upon externall things; And how mans mind through each degree of dependencies ascends into the intelligible world, and becomes like to the more sublime spirits, and Intelligencies.

The Celestiall souls send forth their vertues to the Celestial bodies, which then transmit them to this sensible world. For the vertues of the terrene orb proceed from no other cause then Celestiall. Hence the Magician that will worke by them, useth a cunning invocation of the superiors, with mysterious words, and a certain kind of ingenious speech, drawing the one to the other, yet by a naturall force through a certain mutuall agreement betwixt them, whereby things follow of their own accord, or sometimes are drawn unwillingly. Hence saith Aristotle in the sixth book of his Mysticall Philosophy, that when any one by binding or bewitching doth call upon the Sun or other stars, praying them to be helpfull to the work desired, the Sun and other Stars do not heare his words, but are moved after a certain manner by a certain conjunction, and mutuall series, whereby the parts of the world are mutually subordinate the one to the other, and have a mutuall consent, by reason of their great union: As in mans body one member is moved by perceiving the motion of another, and in a harp one string is moved at the motion of another. So when any one moves any part of the world; other parts are moved by the perceiving the motion of that. The knowledge therefore of the dependency of things following one the other, is the foundation of all wonderfull operation, which is necessarily required to the exercising the power of attracting superior vertues. Now the words of men are certain naturall things, and because the parts of the world mutually draw one the other, therefore a Magician invocating by words, works by powers fitted to nature, by leading some by the love of one to the other, or drawing others by reason of the following of one after the other, or by repelling by reason of the enmity of one to the other, from the contrariety, and difference of things, and multitude of vertues; which although they are contrary, and different, yet perfect one part; sometimes also he compels things by way of authority, by the Celestiall vertue, because he is not a stranger to the heaven. A man therefore, if he receives the impression of any ligation, or fascination, doth not receive it according to the rationall soul, but sensuall, and if he suffers in any part, suffers according to the Animall part. For they cannot draw a knowing and intelligent man by reason, but by receiving that impression and force by sense, in as much as the Animal spirit of man is by the influence of the Celestials, and cooperation of the things of the world, affected beyond his former and naturall disposition. As the son moves the father to labor, although unwilling, for to keep and maintain him, although he be wearied; and the desire to rule is moved to anger and other labors, for to get the dominion. And the indigency of nature, and fear of poverty, moves a man to desire riches. And the ornaments, and beauty of women is an incitement to concupiscence. And the harmony of a wise Musitian [musician] moves his hearers with various passions, whereof some do voluntary follow the consonancy of art, others conform themselves by gesture, although unwillingly, because their sense is captivated, their reason not being intent to these things. But these kinds of fascinations & ligations the vulgar doth neither admire, nor detest, by reason of their usualness: but they admire other naturall things, becaue they are ignorant of them, and are not accustomed to them. Hence they fall into errors, thinking those things to be above nature, or contrary to nature, which indeed are by nature, and according to nature. We must know therefore that every superior moves its next inferior, in its degree, and order, not only in bodies, but also in spirits. So the universall soul moves the particular soul; and the rational acts upon the sensual, and that upon the vegetable; and every part of the world acts upon another, and every part is apt to be moved by another; and every part of this inferior world suffers from the heavens according to their nature, and aptitude, as one part of the Animall body suffers from another. And the superior intellectuall world moves all things below it self, and after a manner contains all the same beings from the first to the last, which are in the inferior world. Celestiall bodyes therefore move the body of the elementary world, compounded, generable, sensible, from the circumference to the center, by superior, perpetual, and spirituall essences, depending on the primary intellect, which is the acting intellect; but upon the vertue put in by the word of God, which word the wise Chaldeans of Babylon call the cause of causes, because from it are produced all beings, the acting intellect which is the second from it depends; and that by reason of the union of this word with the first author, from whom all things being are truely produced; The word therefore is the Image of God, the acting intellect the image of the word, the soul is the image of this intellect; and our word is the image of the soul, by which it acts upon naturall things naturally, because nature is the work thereof. And every one of those perfects his subsequent, as a father his son, and none of the latter exists without the former. For they are depending amongst themselves, by a kind of ordinate dependency, so that when the latter is corrupted, it is returned into that which was next before it, untill it come to the heavens, then unto the universall soul, and lastly unto the acting intellect, by which all other creatures exist, and which it self exists in the principall author, which is the creating word of God, to which at length all things are returned. Our soul therefore, if it will work any wonderfull thing in these inferiors, must have respect to their beginning, that it may be strengthened, and illustrated by that, and receive power of acting through each degree from the very first author. Therefore we must be more diligent in contemplating the souls of the Stars then their bodies, and the supercelestiall, and intellectuall world, then the Celestial corporeall, because that is more noble, although this be excellent, and the way to that; and without which medium the influence of the superiour cannot be attained to. As for example, the Sun is the King of Stars, most full of light, but receives it from the intelligible world above all other Stars, because the soul thereof is more capable of intelligible splendor. Wherefore he that desires to attract the influence of the Sun, must contemplate upon the Sun, not only by the speculation of the exterior light, but also of the interior. And this no man can do unless he return to the soul of the Sun, and become like to it, and comprehend the intelligible light thereof with an intellectuall sight, as the sensible light with a corporeal eye. For this man shalbe filled with the light thereof; and the light thereof which is an under type impressed by the supernal Orb it receives into it self, with the illustration whereof his intellect being endowed, & truely like to it, & being assisted by it shall at length attain to that supreme brightness, and to all forms that partake thereof. And when he hath received the light of the supreme degree, then his soul shall come to perfection, and be made like to the spirits of the Sun, and shall attain to the vertues, and illustrations of the supernaturall vertue, and shall enjoy the power of them, if he hath obtained faith in the first author. In the first place therefore we must implore assistance from the first author, and praying not only with mouth but a Religious gesture and supplicant soul, also abundantly, uncessantly, and sincerely, that he would enlighten our mind, and remove darkness growing upon our souls by reason of our bodies.

Title: Three books of occult philosophy [microform] /
  written by Henry Cornelius Agrippa of Nettesheim ... ;
  translated out of the Latin into the English tongue by J.F.
Library: MNCAT U of M Twin Cities
Authors: Agrippa von Nettesheim, Heinrich Cornelius, 1486?-1535.
Uniform Title: De occulta philosophia. English
Published: London : Printed by R.W. for Gregory Moule ..., 1651.
Description: [28], 583, [12] p. : ill., port.
Series: Early English books, 1641-1700 ;
Subjects: Occultism. -- mn
Contributors: French, John, 1616-1657.
Notes: The translator is probably John French. Cf. DNB. 
  First edition in English. 
  Cf. Duveen, D.I. Bibliotheca alchemica et chemica. London, 1949, p. 7. 
Errata: p. [24]. 

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