Heinrich Cornelius Agrippa: his Fourth Book of Occult Philosophy

This digital edition by Joseph H. Peterson, Copyright © 2000. All rights reserved. Updated Jun 30, 2021.

Heinrich Cornelius Agrippa (1486-1535) is the most influential writer of Renaissance esoterica. His de occulta philosophia appeared in three books. Written from 1509 to 1510 (he would have been 23 at the time), it circulated widely in manuscript form, and was eventually printed in 1533. It is a "systematic exposition of ... Ficinian spiritual magic and Trithemian demonic magic (and) ... treatised in practical magic" (I. P. Couliano in Hidden Truths 1987, p. 114).

The so-called Fourth Book appeared in Latin some thirty years after Agrippa's death. Johann Weyer, a student of Agrippa's, denounced this work to be spurious (cf. Praestigiis Daemonum, 1563) and that evaluation has rarely been questioned. An exception to this is Stephen Skinner in his 1978 introduction to the facsimile edition published by Askin Publishers.

University of Arizona professor Thomas Willard has recently suggested that this book was the work of French Paracelsian Jacques Gohory (1520-1576). He may also have been responsible for the Arbatel as well as Archidoxis magicae. (Willard in Classen, Albrecht, Magic and Magicians in the Middle Ages and the Early Modern Time: The Occult in Pre-Modern Sciences, Medicine, Literature, Religion, and Astrology. Berlin: Walter de Gruyter, 2018.) See also Gohory's De Usu.

This book quotes from and expands on certain themes in Agrippa's Third Book of occult philosophy, to create a more concise and practical synopsis of the techniques for summoning spirits. The descriptions of the spirits seem to be derived from Liber Iuratus Honorii (The Sworn Book of Honorius), (chapters CXVIII ff), possibly via pseudo-Peter of Abano's Elucidarium of Necromancy. This very material seems to have been transplanted from pseudo-Peter (rebranded Heptameron) to pseudo-Agrippa, adding evidence to Gohory's involvement with both.

For an interesting account of a magical working that likely involved this text, see Sibly's A New and Complete Illustration of the Occult Sciences, Book 4 pp. 1121 ff.

Latin text from Agrippa von Nettesheim, Heinrich Cornelius: Henrici Cornelii Agrippae Liber ... De Occvlta Philosophia, seu de Cerimonijs Magicis, Bd.: 4, , Marpurgum, 1559.

Compare edition BF1567-68 ("Lugduni Beringer Fratres" edition of De occulta philosophia libri III with Liber quartus, Heptameron, and other magical texts appended, but without Arbatel. [=Peter Perna, 1567-1568]

Comments in [] are by JHP.

Of Occult Philosophy,
Of Magical Ceremonies:
The Fourth Book.

Written by Henry Cornelius Agrippa.
Translated into English by Robert Turner.
London. 1655.

losophia, seu de Ceri-
monii Ma-


Cui accesserunt, Elementa Magica
Petri de Abano, Philosophi.

Marpurgi Anno Domini.

1 5 5 9,


In our Books of Occult Philosophy, we have not so compendiously, as copiously, declared the principles, grounds, and reasons of Magick it self, and after what maner the experimants thereof are to be chosen, elected, and compounded, to produce many wonderful effects; but because in those books they are treated of, rather Theorically [theoretically], then Practically; and some also are not handled compleatly and fully, and others very figuratively, and as it were Enigmatically and obscure Riddles, as being those which we have attained unto with great study, diligence, and very curious searching and exploration, and are heretofore set forth in a more rude and unfashioned maner. Therefore in this book, which we have composed and made as it were a Complement and Key of our other books of Occult Philosophy, and of all Magical Operations, we will give unto thee the documents of holy and undefiled verity, and Inexpugnable and Unresistable Magical Discipline, and the most pleasant and delectable experiments of the sacred Deities. So that as by the reading of our other books of Occult Philosophy, thou maist earnestly cover the knowledge of these things; even so with reading this book, thou shalt truely triumph. Wherefore let silence hide these things within the secret closets of thy religious breast, and conceal them with constant Taciturnity.

IN libris nostris de Occulta Philosophia, non tam compendiose, quam copiose declarauimus ipsius Magiae principium, & rationabilitatem, & quo modo Experimenta elicienda & componenda sint, ad quoscunque mirabiles effectus producendos. Verum, quoniam illic Theorice magis quam practice, quaedam etiam minus complete, quaedam vero figuratiue, & quasi sub Enigmate traduntur: ut aliquando illa, quae summo studio diligentia, & curiosa exploratione adepti sumus, rudioribus quibusque exponantur: Ideo, in hoc libro, quem tanquam complementum, ac Clauem librorum de Occulta Philosophia, omniumque Magicarum operationum confecimus, dabimus [4] tibi intemeratae veritatis, & inexpugnabilis Magicae disciplinae, sanctorum Numinum documenta, & experimenta iucundissima ut, quemadmodum, legendo libros de Occulta Philosophia, cupide haec scire desideras, ita, legendo hunc librum, de illis veraciter triumphes. Quare ipsum intra secreta religiosi pectoris tui penetralia, silentio te gito, & constanti taciturnitate celato.

[Of the names of spirits.]

This therefore is to be known, That the names of the intelligent presidents of every one of the Planets are constituted after this maner: that is to say, By collecting together the letters out of the figure of the world, from the rising of the body of the Planet, according to the succession of the Signes through the several degrees; and out of the several degrees, from the aspects of the Planet himself, the calculation being made from the degree of the ascendant. In the like maner are constituted the names of the Princes of the evil spirits; they are taken under all the Planets of the presidents in a retrograde order, the projection being made contrart to the succession of the signes, from the beginning of the seventh House. Now the name of the supreme & highest intelligence, which many do suppose to be the soul of the world, is collected out of the four Cardinal points of the figure of the world, after the maner already delivered: & by the opposite and contrary way, is known the name of the great Dæmon, or evil spirit, upon the four cadent Angles. In the like maner shalt thou understand the names of the great presidential spirits ruling in the Air, from the four Angles of the succedant Houses: so that as to obtain the names of the good spirits, the calculation is to be made according to the succession of the signes, beginning from the degree of the ascendant; and to attain to the names of the evil spirits, by working the contrary way.

Illud vero scias, quod nomina intelligentiarum Praesidentium unicuique Planetarum, secundum hunc modum constituuntur. Nempe ex figura Mundi, collectis literis, ab ortu corporis Planetae, secundum successionem signorum, per singulos Gradus, atque ex singulis gradibus ab ipso Planeta aspectis, facta proiectione, a gradu Ascendentis. Consimili ratione nomina Principum malorum Spirituum, sub singulis Planetis praesidentium, accipiuntur ordine retrogrado, facta proiectione, contra successionem signorum ab initio septimae Domus. Nomen vero supremae intelligentiae, quam plerique animam Mundi arbitrantur, ex quattuor Cardinibus figurae Mundi colligitur, secundum rationem iam traditam. Et per [5] oppositum modum colligitur nomen magni Daemonis, super quatuor Angulis Cadentibus. Similiter nomina magnorum Spirituum, praesidentium aereis Potestatibus, colliges super quatuor angulis Domorum succedentium. Ita videlicet, ut, ad nomen boni Spiritus eliciendum, fiat proiectio, secundum successionem signorum incipientium a gradu Ascendentis: ad nomen vero mali Spiritus, econuerso.

You must also observe, that the names of the evil spirits are extracted, aswel from the names of the good spirits, as of the evil: so not withstanding, that if we enter the table* with the name of a good spirit of the second order, the name of the evil spirit shall be extracted from the order of the Princes and Governours; but if we enter the table with the name of a good spirit of the third order, or with the name of an evil spirit a Governour, after what maner soever they are extracted, whether by this table, or from a celestial figure, the names which do proceed from hence, shall be the names of the evil spirits, the Ministers of the inferiour order.

Illud aute scias, quod nomina malorum Spirituum, per has tabulas, extrahuntur, ex nominibus tam bonorum, quam malorum Spirituum. Ita tamen, quod si ingrediemur tabulam cum nomine Spiritus boni, secun­di Ordinis, nomen mali Spiritus extractum erit de ordine Principum & Gubernatorum. Si autem ingrediamur Tabulam, cum no­mine Spiritus boni, tertij Ordinis, vel cum nomine mali Spiritus Gubernatoris, quocunque modo extracti, siue per hanc Tabulam, siue ex figura Coelesti: nomina, quae ex his procedunt, erunt malorum Daemonum, ministrorum inferioris ordinis.

* See Occul. Phil. III, xxvii where the referenced table is given.

It is further to be noted, That as often as we enter this table with the good spirits of the second order, the names extracted are of the second order: and if under them we extract the name of an evil spirit, he is of the superiour order of the Governours. The same order is, if we enter with the name of an evil spirit of the superiour order. If therefore we enter this table with the names of the spirits of the third order, or with the names of the ministring spirits, aswel of the good spirits, as of the evil, the names extracted shall be the names of the ministring spirits of the inferiour order.

Illud autem sciendum, quod quoties ingredimur Tabulam hanc cum Spiritibus bonis, [6] secundi ordinis, ipsa Nomina extracta, sunt secundi ordinis. Et si, sub illis, extrahimus nomen mali Spiritus, ipsum est de superiori Gubernatorum ordine. Idem est si ingredi­mur cum nomine Spiritus mali, superioris ordinis. Si vero ingredimur hanc Tabulam cum nominibus Spirituum tertii ordinis, siue Spirituum ministrorum, tam bonorum quam malorum: nomina extracta, erunt Spirituum ministrorum inferioris ordinis.

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

Multi autem Magorum, viri non paruae authoritatis, eiusmodi tabulas latinis literis extendere voluerunt: ita ut per easdem tabulas, etiam ex nomine Officii, vel effectus alicuius, nomen Spiritus tam boni, quam mali, inueniatur, per eundem modum, qui supra traditus est: accepto nomine Officii vel effectus, in columna literarum, in sua linea, sub suo sidere. Et huius quidem grauis Author est Trismegistus: qui cum hanc calculationem Egiptiis literis tradiderit, non inepte etiam ad alias aliarum linguarum literas referri potest, ob rationes signis assignatas. Omnium siquidem, qui de nominibus Spirituum eliciendis, tractarunt, primus ille extitit.

Therefore the force, secrect and power, in what maner the sacred names of spirits are truly and rightly found out, consisteth in the disposing of vowels, which do not make the name of a spirit, and wherewith is constituted the true name, and right word. Now this art is thus perfected and brought to pass: first, we are to take heed of the placing the vowels of the letters, which are found by the calculation of the celestial figure, to finde the names of the spirits of the second order, Presidents and Governours. And this in the good spirits, is thus brought to effect, by considering the stars which do constitute and make the letters, and by placing them according to their order: first, let the defree of the eleventh House be subtracted from the degree of that star which is first in order; and that which remaineth thereof, let it be projected from the degree of the ascendent, and where that number endeth, there is a part of the vowel of the first letter: begin therefore to calculate the vowels of these letters, according to their number and order; and the vowel which falleth in the place of the star, which is the first in order, the same vowel is attributed to the first letter. Then afterwards thou shalt finde the part of the second letter, by subtracting the degree of a star which is the second in order from the first star; and that which remaineth, cast from the ascendant. And this is the part from which thou shalt begin the calculation of the vowels; and that vowel which falleth upon the second star, the same is the vowel of the second letter. And so consequently maist thou search out the vowels of the following letters alwaies, by subtracting the degree of the following star, from the degree of the star next preceding and going before. And so also all calculations and numerations in the names of the good spirits, ought to be made according to the succession of the signes. And in calculating the names of the evil spirits, where in the names of the good spirits is taken the degree of the eleventh House, in these ought to be taken the degree of the twelfth House. And all numerations and calculations may be made with the succession of the signes, by taking the beginning from the degree of the tenth House.

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

Vis ergo, atque secretum, magisteriumque [7] quomodo recte riteque sacra Spirituum nomina eliciuntur, in vocalium dispositione consistit, quae nomen spiritus efficiant, & quibus nomen rectum, ac rite sonorum constituatur. Hoc autem artificium ita perfici­tur, primo in locandis vocalibus illarum literarum, quae per calculationem figurae Cœlestis inueniuntur, ad nomina spirituu secundi ordinis bonorum atque malorum praesidendum & Gubernatorum elicienda erit aduertendum. Et hoc, in bonis, ita perficitur: consyderatis stellis, quae literas constituant, & in ordinem locatis, primo subtrahatur gradus undecimae domus, a gradu stellae, quae prior est in ordine: & quod inde remanet, proiiciatur a gradu Ascendentis: Et ubi numerus ille desinit, ibi est pars vocalis primae literae. Incipe ergo ab illa proiicere vocales illarum literarum, secundum suum numerum & ordinem: & quae ceciderit in locum stellae, quae prior est in ordine, ea vocalis primae literae attribuitur. Deinceps inuenias partem secundae literae, subtrahendo gradum stellae quae secunda est in ordine, a stella priori: & quod remanet, proiice ab Ascendente. Et haec est pars, a qua incipias proiectionem vocalium: [8] & quae ceciderit supra secundam Stellam, ea est vocalis secundae literae. Et ita consequenter inuestigabis vocales sequentium literarum, semper subtrahendo gradum stellae sequentis, a gradu stellae proxime praecedentis. Et omnes proiectiones, atque numerationes, in nominibus bonorum Spirituum, fieri debent, secundum successionem signorum. In nominibus vero malorum Spirituum, ubi, in bonis, sumitur Gradus undecimae Domus, in istis, sumatur gradus Duodecimae Domus.

Numerationes vero & proiectiones omnes fiant, cum signorum successione, initium sumendo, a gradu decimae Domus. In nominibus vero per tabulas extractis, alio modo vocales locantur. Primo enim accipitur numerus quotenarius literarum, nomen ipsum constituens, & sic numeratur, ab initio Columnae primae literae, vel sub qua nomen extrahitur: & litera in quam inciderit hic numerus, refertur ad primam literam nominis extracti, accipiendo distantiam unius ab altera, secundum ordinem Alphabeti. Et numerus illius distantiae, proiicitur ab initio suae Columnae: & ubi desinit, ibidem est pars privocalis. Ab illa ergo proiice vocales ipsas, [9] suo numero & ordine, in eadem columna: & quae ceciderit super primam literam nomi­nis, illa sibi erit attribuenda. Sequentes autem vocales inuenies, accipiendo distantiam a praecedenti litera, ad sequentem: & sic consequenter, secundum successionem Alphabeti. Et Numerus distantiae illius, numeratur ab initio suae columnae: & ubi ceciderit, ibi est pars vocalis quaesitae. Ab illa ergo proiice vocales, ut supra diximus, & que ceciderint supra suas literas eisdem attribuantur. Si vero vocalis aliqua supra vocalem ceciderit, prior cedat posteriori. Et hoc de Bonis duntaxat intellige. In malis autem, consimili via procedas: nisi quod facias numerationes ordine contrario & reuerso, contraque successionem Alpha­beti, & contra ordinem Columnarum, vi­delicet ascendendo.

The name of good Angels, and of every man, which we have taught how to finde out, in our third book of Occult Philosophy, according to that maner, is of no little Authority, nor of a mean foundation. But now we will give unto thee some other ways, illustrated with no vain reasons. One whereof is, by taking in the figure of the nativity, the five places of Hylech: which being noted, the characters of the letters are projected in their order and number from the beginning of Aries; and those letters which fall upon the degrees of the said places, according to their order and dignity disposed and aspected, do make the name of an Angel. There is also another way, wherein they do take Almutel, which is the ruling and governing stars over the aforesaid five places; and the projection is to be made from the degree of the ascendant; which is done by gathering together the letters falling upon Almutel: which being placed in order, according to their dignity, do make the name of an Angel. There is furthermore another way used, and very much had in observation from the Egyptians, by making their calculation from the degree of the ascendant, and by gathering together the letters according to the Almutel of the eleventh House; which House they call a good Dæmon: which being placed according to their dignities, the names of the Angels are constituted. Now the names of the evil Angels are known after the like maner, except only that the projections must be performed contrary to the course and order of the succession of the signes, so that whereas in seeking the names of good spirits, we are to calculate from the beginning of Aries; contrariwise, in attaining the names of the evil, we ought to account from the beginning of Libra. And whereas in the good spirits we number from the degree of the ascendant; contrarily, in the evil, we must calculate from the degree of the seventh House. But according to the Egyptians, the name of an Angel is collected according to the Almutel of the twelfth House, which they call an evil spirit.

Nomen Genii boni, uniuscuiusque hominis, quod inuenire docuimus in libro tertio de Occulta philosophia, secundum illum modum, non paruae autoritatis, nec modici est fundamenti. Sed nunc dabimus tibi quosdam alios modos, non vanis innitentes rationibus. Et ex iis unus est, accipiendo, in figura [10] natiuitatis, quinque loca Hylegiorum. Quibus notatis, proiiciantur Caracteres literarum suo ordine, & numero, ab initio Arietis: & quae literae ceciderint in Gradus dictorum locorum, secundum ordinem & dignitatem illorum, dispositae & combinatae, nomen Genij constituunt. Est alius modus: Accipiantur Almutel, hoc est stellae domina natrices [*dominatrices], super dictis quinque locis: & fiat proiectio, a gradu Ascendentis, colligendo literas cadentes super Almutel, quibus, secundum dignitatem suam locatis in ordinem, nomen Genij constituunt. Est adhuc alius modus, ab Aegiptiis in obseruantia multum habitus: faciendo proiectionem, a gradu Ascendentis, colligendo literas, secundum Almutel undecimae domus, quam domum, bonum Daemonem vocant: quibus, secun­dum dignitatem suam locatis, Geniorum Nomina constituuntur. Malum vero Genium consimili ratione elicimus: praeter quam, quod proiectiones fiunt contra ordinem & successionem signorum. Et ubi in bonis, proiicimus ab initio Arietis: in malo numera­mus ab initio Librae. Ubi, in bono numeramus a gradu Ascendentis: in malo proiicimus [11] a gradu septimae Domus. Secundum Aegiptios vero colligitur nomen Genij, secundum Almutel duodecimae Domus, quam Malum Daemonem vocant.

[The manner of making characters.]

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

Et omnes isti ritus, una cum aliis, qui in libro tertio de Occulta Philosophia a nobis traditi sunt, per cuiuscunque linguae Caracteres, fieri possunt: cum istis omnibus (ut supra diximus) insit mysticus & Diuinus Numerus, Ordo, atque Figura. Unde euenic, eundem Genium, diuersis nominibus posse vocari.

Alii vero, ex nomine ipsius spiritus, boni vel mali per Tabulas ad hoc formatas extrahuntur.

Cf. OP3.

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

Caracteres itaque Cœlestes, constant e lineis & Capitibus, Capita sunt sex, iuxta sex Stellarum Magnitudines: ad quas reducuntur etiam Planetae: Prima magnitudo, cum Sole, Stellam tenet , vel Crucem. Secunda cum Ioue, punctum circularem. Tertia, cum Saturno, semicirculum Triangulum, siue uncum rocundum vel acutum. Quarta, cum Marte, virgulam penetrantem lineam, siue quadratum rectum vel obliquum. Quinta, cum Venere & Mercurio, Virgulam, siue punctum Caudatum, ascendentem [12] vel descendentem. Sexta, cum luna, puncta denigrata. Quae omnia, in sequenti Tabula, videre poteris. Positis itaque Capitibus, secundum situm stellarum, in figura Cœeli: tunc lineae protrahendae sunt, secundum naturarum conuenientiam. Et hoc de stellis fixis intelliges. In Planetarum vero erectionibus, positis capitibus, secundum eorum in se inuicem Aspectum, & Antiscia, lineae protrahantur.

Stars.Heads.Lines joyned to the Heads.

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

Quando vero formandus est Caracter alicuius imaginis Cœlestis, ascedentis in aliquo gradu, vel facie signorum, qui ex stellis [13] eiusdem magnitudinis & naturae constant: tunc posito stellarum illarum numero secundum suum situm & ordinem, contrahantur lineae, ad similitudinem imaginis significatae, quam copiose id fieri potest.

But the Characters which are extracted according to the name of a spirit, are composed by the table following, by giving to every letter that name which agreeth unto him, out of the table; which although it may appear easie to those that apprehend it, yet there is herein no small difficulty; To wit, when the letter of a name falleth upon the line of letters or figures, that we may know which figure or which letter is to be taken. And this may be thus known: for if a letter falleth upon the line of letters, consider of what number this letter may be in the order of the name; as the second, or the third; then how many letters that name containeth; as five or seven; and multiply these numbers one after another by themselves, and treble the product: then cast the whole (being added together) from the beginning of the letters, according to the succession of the Alphabet: and the letter upon which that number shall happen to fall, ought to be placed for the character of that spirit. But if any letter of a name fall on the line of figures, it is thus to be wrought. Take the number how many this letter is in order of the name, and let it be multiplied by that number of which this letter is in the order of the Alphabet; and being added together, divide it by nine, and the remainder sheweth the figure or number to be placed in the character: and this may be put either in a Geometrical or Arithmetical figure of number; which notwithstanding ought not to exceed the number of nine, or nine Angles.

Caracteres vero, qui secundum nomen spiritus extrahuntur, componuntur per tabulam sequentem, dando unicuique literae nominis, id, quod sibi ex tabula congruit: quemadmodum intuenti facile patet. Sed est in hoc non modica difficultas, quando videlicet litera nominis ceciderit in lineam figurarum, vel literarum, ut sciamus quae figura, vel quae litera sumenda fit. Hoc autem ita cognoscetur. Nam si, in literarum lineam, litera ceciderit consydera quota haec litera sit in ordine Nominis, ut puta secunda vel tertia, Deinde quot literas nomen ipsum complectitur, ut quinque vel septem: & multiplica hos numeros in se inuicem, & productum triplica. Dende [*Deinde] totum aggregatum proiice ab initio literarum, secundum successionem Alphabeti: & in quam literarum numerus ille ceciderit, haec est quae poni debet in Caractere illius Spiritus. Si autem litera aliqua nominis in [14] lineam figurarum ceciderit, ita augendum erit. Accipiatur numerus quota haec litera est in ordine nominis, & multiplicetur per numerum, quota haec litera est in ordine Alphabeti, & aggregatum diuidatur per nouem: residuum indicat figuram vel numerum in Caractere locandum. Potest enim poni, vel Figura Geometrica, vel figura Numeri Arithmetica, quae tamen non debet Nouenarium, siue Nouem Angulos excedere.

The Characters of good Spirits.

Caracteres bonorum Spirituum.

A simple point.Round.Starry.
Straight standing line.Lying.Oblique.
Line crooked like a bow.Like waves.Toothed.
Intersection right.Inherent.Adhering separate.
Obliq; intersection simple.Mixt.Manifold.
Perpendicular right dexter.Sinister.Neuter.
A whole figure.Broken.Half.
A letter inhering.Adhering.Separate.
Punctus simplex,Rotundus,Stellatus
Linea recta Stans,Iacens,Obliquans
Linea curua Arcuata,Undosa,Dentata
Intersectio recta Inhaerens,
Intersectio obliqua simplex,Mixta,Multiplex,
Perpendiculum rectum, dextrum,Sinistrum,Neutrum,
Figura Integra,Diminuta,Mediata,
Litera, Inhaerens,Adhaerens,Separata,

The Characters of evil Spirits.

A right line.Crooked.Reflexed.
A simple figure.Penetrate.Broken.
A right letter.Retrograde.Invers'd
A mass.Rain.Clay.
A flying thing.A creeping thing.A serpent.
An eye.A hand.A foot.
A crown.A crest.Horns.
A scepter.A sword.A scourge.

Caracteres malorum Spirituum.

Linea recta,Curua,Reflexa
Figura Simplex,Penetrans:Fracta
Litera Recta,Retrograda,Inuersa

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

Characteres uero, qui per spirituum reuelationem accipiuntur, exinde uirtutem habent: quia ipsi sunt signacula quaedam latentia, diuinitatis alicuius harmoniam constituentia: aut sunt signa initi fœderis & promissae fidei, seu obedientiae; & ii characteres nulla alia ratione possunt indagari.

[The appearance of spirits]

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

Adhuc ultra Caracteres, sunt Malorum Spirituum familiares quaedam figurae, & Imagines, sub quarum forma inuocantibus occurrere, & comparere solent. Hae autem Imagines inueniuntur per tabulam sequentem, secundum rationem literarum constituentium [18] nomen ipsius Spiritus. Ita ut si qua litera in Nomine ipsius Spiritus pluries habetur, illius imago tenet Principatum: caetera suo modo, commiscendo. Ita ut quae priores sunt ordine, iis superior pars corporis, & Caput, secundum suam figuram tribuatur: quae vero postremæ, pedes & crura occupent. Sic mediae literae, mediae Corporis parti aliquid sibi simile tribuant, vel sessorem dent. Si vero aliqua acciderit contrarietas, quae litera potior est numero, vincet. Si vero aequales res, commiscebuntur. Praeterea si idem Nomen, ex tabula Caracterum, insigne vel instrumentum aliquod obtinuerit, idipsum etiam obtinebit in imagine.

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

Cognoscere autem Dignitates malorum Spirituum, per easdem tabulas Caracterum & imaginum, poterimus. Nam cuicunque spirituum, ex tabula Caracterum, acciderit insigne aliquod, vel instrumentum, ipse dignitatem possidet. Quod si fuerit Corona, Dignitatem indicat Regiam, si Crista, Ducatum: si Cornua, Comitatum, si absque iis, Sceptrum, Gladius, Bidens, praefecturam indicat, similiter ex tabula [19] imaginum inuenies, qui Regiam Dignitatem prae se ferant. Ex corona dignitatem, ex instrumentis, Praefecturam iudica. Denique qui humana figura pollent, digniores sunt iis, qui sub bestiarum imaginibus occurrunt, ipsi praeterea aequites, praecellunt pedites: & secundum omnium illorum commixtionum dignitates, praecellentiam spirituum iudicabis. Illud tamen scias, Spiritus inferioris ordinis, cuiuscunque Dignitatis fuerint semper spiritibus sublimioris ordinis subesse. Et ita non est inconueniens, Reges atque Duces, subesse & ministrare Praesidibus sublimioris ordinis.

The shapes familiar to the Spirits of Saturn.

Formae familiares spiritibus Saturni.

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

Apparent ut plurimum longo et gracili corpore, vultu iracundo, facies quatuor habentes, unam in occipitio, alteram in sincipitio, et utrasque rostratas. In utroque genu apparent etiam facies. Sunt coloris nigri, et [20] perlucidi. Motus eorum est, ventorum agitatio, cum specie terrae motus. Signum eorum est, terra Alba, qualibet niue candidior.


The particular forms are,

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

Formae autem particulares sunt:

  • Rex Barbatus, Draconem equitans.
  • Senex Barbatus.
  • Mulier vetula, bacula innixa.
  • Porcus.
  • Draco.
  • Bubo.
  • Vestis nigra.
  • Falx.
  • Iuniperus.

The familiar forms to the Spirits of Jupiter.

Formæ familiares Spiritibus Jovis.

THe Spirits of Jupiter do appear with a body sanguine and cholerick, of a middle stature, with a horrible fearful motion; but with a midle countenance, a gentle speech, and of the colour of Iron.

The motion of them is flashings of Lightening and Thunder; their signe is, there will appear men about the circle, who shall seem to be devoured of Lions.

Apparent corpore sanguineo et cholerico, mediae staturae, horribili motu, visu mitissimo, blando colloquio, colore ferrugineo.

Motus eorum, est Coruscatio, cum Tonitru. Signum eorum, apparebunt iuxta circulum, homines, qui in specie a Leonibus devorabuntur. Formae autem particulares sunt:


Their particular forms are,

  • A King with a Sword drawn, riding on a Stag.
  • A Man wearing a Mitre in long raynment.
  • A Maid with a Laurel-Crown adorned with Flowers,
  • A Bull.
  • A Stag.
  • A Peacock.
  • An azure Garment.
  • A Sword.
  • A Box-tree (Buxus).

Formae autem particulares sunt:

  • Rex gladio evaginato cervum equitans.
  • Homo mitratus, longo vestitu.
  • Puella, cum laurea corona, ornata floribus.
  • Taurus.
  • Cervus.
  • Pavo.
  • Azurina vestis.
  • Gladius.
  • Buxus.

The familiar forms of the Spirits of Mars.

Formæ familiares Spiritibus Martis.

THey appear in a tall body, cholerick, a filthy countenance, of colour brown, swarthy or red, having horns like Harts horns, and Griphins claws, bellowing like wilde Bulls.

Their Motion is like fire burning; their signe Thunder and Lightning about the Circle.

Apparebunt longo corpore, cholerico, et aspectu turpissimo: colore subfusco, et quasi ruffo, cornibus fere Ceruinis, et unguibus Griphi: mugiunt instar Taurorum insanorum.

Motus eorum fit quasi instar ignis comburentis. Signum afferent in specie, fulgur et Tonitru iuxta circulum.


Their particular forms are,

  • A King armed riding upon a Wolf.
  • A Man armed.
  • A Woman holding a buckler on her thigh.
  • A Hee-goat.
  • A Horse.
  • A Stag [*raven].
  • A red Garment.
  • Wool.
  • A Cheeslip.2

Formæ autem particulares sunt,

  • Rex armatus, Lupum equitans.
  • Vir armatus.
  • Mulier clypeum in femore tenens.
  • Hircus.
  • Equus.
  • Coruus.1
  • Rubra vestis.
  • Lana.
  • Multiceps.

1. NOTE: The catchword at the bottom of page 21 (intended to repeat the first word on the following page) reads "Ceruus". The M1559 and L1565 editions read corvus ("raven"), not cervus ("stag"). Turner evidently used the “Beringer fratres” edition of Agrippa's collected works [=Basil, Thomas Guarin, 1579], which indeed does read cervus (“stag”). However, earlier editions (M1559, L1565, and Birckman K1567) read corvus (“raven”), which is also consistent with Agrippa OP1.27 (1533).

2. Multiceps = tapeworm.

Shapes familiar to the Spirits of the Sun.

Formae familiares spiritibus Solis.

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

Apparent ut plurimum amplo et magno corpore, sanguineo, et crasso: aureo colore, super tincto sanguine.

Motus eorum est, Cæli coruscatio: et signum eorum, est commouere sudorem inuocati. Formae autem particulares sunt:

  • A King having a Scepter riding on a Lion.
  • A King crowned.
  • A Queen with a Scepter.
  • A Bird.
  • A Lion.
  • A Cock.
  • A yellow or golden Garment.
  • A Scepter.
  • Caudatus.
  • Rex, habens sceptrum Leonem equitans.
  • Rex coronatus.
  • Regina, cum sceptro.
  • Auis.
  • Leo.
  • Gallus.
  • Vestis crocea, uel aurea.
  • Sceptrum.
  • Caudatus.

Familiar shapes of the Spirits of Venus.


Formae familiares spiritibus Veneris.

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

Apparent corpore pulchro, mediae staturae, amabili et iucundo aspectu, colore albo, vel viridi, de super aurato.

Motus eorum, est sicut stella clarissima. Pro eorum signo, videbuntur, extra circulum, Puellae ludentes, quæ invocantem ad ludum concitabunt. Formae autem particulares sunt:

  • A King with a Scepter riding upon a Camel.
  • A Maid clothed and dressed beautifully.
  • A Maid naked.
  • A Shee-goat.
  • A Camel.
  • A Dove.
  • A white or green Garment.
  • Flowers.
  • The herb Savine.
  • Rex, cum sceptro, Camelum equitans.
  • Puella pulcre vestita.
  • Puella nuda.
  • Capra.
  • Camelus.
  • Columba.
  • Vestis alba, vel viridis.
  • Flores.
  • Sabina herba.

The familiar forms of the Spirits of Mercury.

Formae familiares spiritibus Mercurii.

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

Apparebunt ut plurimum corpore mediae staturae, frigido, humido, pulchro, [24] affabili eloquio, forma humana, instar militis armati, colore perlucido.

Motus eorum est sicut nubes argentea. Pro signo, horrorem inferunt invocanti. Formae autem particulares sunt:

  • A King riding upon a Bear.
  • A fair Youth.
  • A Woman holding a distaffe.
  • A Dog.
  • A Shee-bear.
  • A Magpie.
  • A Garment of sundry changeable colours.
  • A Rod.
  • A little staffe.
  • Rex ursum equitans.
  • Adolescens pulcher.
  • Mulier colum tenens.
  • Canis.
  • Ursa.
  • Pica.
  • Vestis versicolor.
  • Virga.
  • Baculus.

The forms familiar to the Spirits of the Moon.

Formae familiares spiritibus Lunae.

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

Apparebunt ut plurimum magno corpore, amplo, molli et phlegmatico: colore instar nubis obscurae et tenebrosae, vultu tumido, oculis rubeis, et aqua plenis, capite caluo, dentibus aprinis.

Motus eorum, sicut ingens Maris procella. Pro eorum signo, apparebit ingens pluuia iuxta circulum. Formae [25] autem particulares sunt:

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

  • Rex sagittarius Damam equitans.
  • Paruulus puer.
  • Mulier venatrix, cum Arcu et sagitta.
  • Vacca.
  • Damula.
  • Anser.
  • Vestis viridis, vel argentea.
  • Sagitta.
  • Multipes.

[Concerning Pentacles and Sigils.]

But we now come to speak of the holy and sacred Pentacles and Sigils. Now these pentacles, are as it were certain holy signes preserving us from evil chances and events, and helping and assisting us to binde, exterminate, and drive away evil spirits, and alluring the good spirits, and reconciling them unto us. And these pentacles do consist either of Characters of the good spirits of the superiour order, or of sacred pictures of holy letters or revelations, with apt and fit versicles, which are composed either of Geometrical figures and holy names of God, according to the course and maner of many of them; or they are compounded of all of them, or very many of them mixt. And the Characters which are useful for us to constitute and make the pentacles, they are the Characters of the good Spirits, especially and chiefly of the good spirits of the first and second order, and sometimes also of the third order. And this kinde of Characters are especially to be named holy; and then those Characters which we have above called holy. What Character soever therefore of this kinde is to be instituted, we must draw about him a double circle, wherein we must write the name of his Angel: and if we will adde some divine name congruent with his Spirit and Office, it will be of the greater force and efficacy. And if we will draw about him any angular figure, according to the maner of his numbers, that also shall be lawful to be done. But the holy pictures which do make the pentacles, are they which everywhere are delivered unto us in the Prophets and sacred Writings, as well of the old as of the new Testament. Even as the figure of the Serpent hanging on the cross,1 and such-like; whereof very many may be found out of the visions of the Prophets, as of Esaias, Daniel, Esdras and others, and also out of the revelation of the Apocalypse. And we have spoken of them in our third book of Occult Philosophy, where we have made mention of holy things. Therefore when any picture is posited of any of these holy Images, let the circle be drawn round about it on each side thereof, wherein let there be written some divine name, that is apt and conformed to the effect of that figure, or else there may be written about it some versicle taken out of part of the body of holy Scripture, which may desire to ascertain or deprecate the desired effect. As, if a pentacle were to be made to gain victory or revenge against ones enemies, aswel visible as invisible, The figure may be taken out of the second book of the Maccabees: that is to say, a hand holding a golden Sword drawn, about which let there be written the versicle there contained; To wit, Take the holy Sword, the gift of God, wherewith thou shalt slay thee the adversaries of my people Israel.2 Or also there may be written about it a versicle of the fifth Psalm: In this is the strength of thy arm: before thy face there is death; or some other such-like versicle. But if you will write any divine name about the figure, then let some name be taken that signifies Fear, a Sword, Wrath, the Revenge of God, or some such-like name congruent and agreeing with the effect desired. And if there shall be written any Angular figure, let him be taken according to the reason and rule of the numbers, as we have taught in our second book of Occult Philosophy,5 where we have treated of the numbers, and of the like operations. And of this sort there are two pentacles of sublime vertue and great power, very useful and necessary to be used in the consecration of experiments and Spirits: one whereof is that in the first chapter of Apocalypse; To wit, a figure of the Majesty of God sitting upon a Throne, having in his mouth a two-edged Sword, as there it is written, about which let there be written, I am Alpha & Omega, the beginning and the end, which is, and which was, and which is to come, the Almighty. I am the first and the last, who am living, and was dead, and behold I live for ever and ever; and I have the keys of death and hell.3 Then there shall be written about it these three versicles.

Caeterum de sacris Pentaculis, atque signaculis nunc dicamus. Sunt autem ipsa Pentacula tanquam signa quaedam sacra, a malis euentibus nos praeseruantia: & ad malorum Daemonum constrictionem, & exterminationem, nos adiuuantia, bonosque spiritus allicientia, nobisque conciliantia. Constant autem Pentacula, ex Caracteribus & Nominibus bonorum spirituum superioris ordinis, vel ex sacris picturis, sacrarum literarum, seu reuelationum: versiculis adaptis, vel ex figuris Geometricis, sacrisque Dei Nominibus, secundum mul­torum rationem, inuicem compositis: vel ex omnibus iis, aut eorum pluribus mixtum compositis. Caracteres autem, qui ad [26] Pentacula constituenda nobis utiles sunt, ipsi sunt Caracteres bonorum spirituum, maxime bonorum, primi & secundi ordinis, nonnunquam etiam Tertii, & ex illo Caracterum genere, quod potissime sacrum nuncupatur: deinde Caracteres illi, quos supra sacratos vocauimus. Quocun­que igitur huiusmodi Caractere instituto, circunducemus illum duplici circulo: in quo circumscribamus nomen sui Angeli. Et si volumus sibi addere nomen aliquod Diuinum, spiritui ipsi, suoque officio congruum, maioris erit efficaciae. Et si, secundum numerorum rationem, circunducere illi volumus Angularem aliquam figuram, id quoque fieri licebit. Sacrae autem Picturae, quae Pentacula constituunt, ipsae sunt, quae passim in sacris literis & Prophetis, tam veteris, quam Noui Testamenti traduntur: vtputa figura serpentis in cruce suspensi, & consimiles, quarum multa copia ex Prophetarum visionibus, vt Isaiae, Danielis, Esdrae, & aliorum, tum ex reuelatione Apocalypsis inueniuntur: & nos de illis locuti sumus, in Libro Tertio occultae Philosophiae, vbi de sacris mentionem fecimus. [27] Posita itaque aliqua huiusmodi sacrarum imaginum pictura, circundetur duplici circulo, cui inscribatur Nomen aliquod Diuinum, ipsi figurae effectuique aptatum, & conforme: vel circunscribatur illi versiculus, ex parte corporis sacrae scripturae sumptus, qui desideratum effectum polliceatur, vel deprecetur. Vt puta, si fiat pentaculum ad victoriam & vindictam, contra inimicos, tam visibiles, quam inuisibiles, Figura sumi potest ex secundo libro Machabeorum: videlicet, Manus tenens aureum Ensem euaginatum, cui circunscribatur versiculus ibidem contentus: scilicet, Accipe Gladium sanctum, munus a Deo, in quo concides aduersarios Populi mei Israel. Vel etiam circunscribatur ei versiculus psalmi quinti:4 In hoc fortitudo brachii tui, ante faciem tuam, ibi Mors. Vel aliquis alius consimilis versicu­lus. Si vero Nomen Diuinum illi circunscribere libuerit, accipiatur Nomen aliquod significans Timorem, Gladium, iram, vindictam Dei: vel aliquod simile nomen desiderato effecti congruum. Et si figuram Angularem conscribere libuerit, accipiatur, secundum numerorum rationem sicut [28] docuimus in libro secundo occultae Philosophiae, vbi de numeris egimus. Et ita de similibus operibus. Et ex hoc genere sunt duo pentacula sublimis virtutis & magnae potentiae, & ad consecrationem Experimentorum, ac spirituum perutilia, & necessaria. Ex iis unum est, quod habetur Apocalypsis Capite primo: scilicet figura maiestatis Dei, sedentis in Throno, habentis in ore gladium bis acutum, ut ibi habetur. Cui circunscribatur, Ego sum alpha & ω, principium & finis, qui est, qui erat, & qui venturus est. Omnipotens. Ego sum primus, & nouiissimus, viuus, & fui mortuus: & ecce sum viuens in secula seculorum. & habeo claues Mortis, & Inferni. Deinde circunscribantur hi tres versiculi:

1. The brazen serpent set up in the wilderness. -RT [Num. 21:9]

2. Accipe sanctum gladium munus a Deo quo deicies adversarios populi mei Israhel. - RT [2Mac15.16]

3. Ego sum primus & novissimus, vivus & sui mortuus: & ecce sum vivens in secula seculorum; & habeo claves mortis & inferni. -RT

4. This verse is not from Psalm 5. A similar phrase, cornua in manibus eius: ibi absconda est fortitudo eius. Ante faciem eius ibit mors ("horns are in his hands; there is his strength hidden. Death shall go before his face") occurs in Hab. 3:4-5.

5. Compare also examples found in the Magical Calendar (Sigilla Decem Nomina Dei Principalia Complectentia).
Manda Deus virtuti tuæ, &c. [Ps67.29]
Give commandment, O God, to thy strength.
Confirm, Oh God, thy work in us.
Let them be as dust before the face of the winde. And let the Angel of the Lord scatter them. Let all their wayes be darkness and uncertain. And let the Angel of the Lord persecute them.
Manda Deus virtutituae,

Confirma hoc Deus, quod operatus es in nobis.

Fiant tanquam puluis a facie venti, & Angelus Domini coartans eos: Fiant viae illorum, Tenebrae ac lubricum, & Angelus Domini persequens eos

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

Praeterea circunscribantur ei decem nomina generalia, quae sunt, El, Elohim, Elohe, Zebaoth, Elion, Escerehie, Adonay, Iah, Tetragrammaton, Saday.

There is another pentacle, the figure whereof is like unto a Lambe slain, having seven eyes, and seven horns, and under his feet a book sealed with seven seals, as it is said in the 5. chap. of the Apocalypse. Whereabout let there be written this versicle: Behold the Lion hath overcome of the Tribe of Judah, the root of David. I will open the book, and unloose the seven seals thereof.1 And one other versicle: I saw Satan like lightning fall down from heaven. Behold, I have given you power to tread upon the Serpents and Scorpions, and over all the power of your enemies, and nothing shall be able to hurt you.2 And let there be also written about it the ten general names, as aforesaid.

Alterum est Pentaculum, cuius figura est Agno similis occiso, cuius cornua & oculi septem, & sub pedibus [29] liber, septem sigillis obsignatus: sicut habetur Apocalypsis quinto capite. Cui circunscribatur versiculus iste, Ecce vicit Leo de Tribu Iuda, Radix Dauid. Aperiam librum, & soluam septem signacula eius. Et alter versiculus: Vidi Satanam, sicut fulgur de Cœlo cadentem. Ecce dedi vobis potestatem calcandi super serpentes, & scorpiones, & super omnem virtutem Inimici, & nihil vobis nocebit. Et circunscribantur ei decem nomina generalia, ut supra. 1. Rev. 5:5.

2. Luke 10:18-19.

But those Pentacles which are thus made of figures and names, let them keep this order: for when any figure is posited, conformable to any number, to produce any certain effect or vertue, there must be written thereupon, in all the several Angles, some Divine name, obtaining the force and efficacie of the thing desired: yet so nevertheless, that the name which is of this sort do consist of just so many letters, as the Figure may constitute a number; or of so many letters of a name, as joyned together amongst themselves, may make the number of a Figure; or by any number which may be divided without any superfluity or diminution. Now such a name being found, whether it be onely one name or more, or divers names, it is to be written in all the several Angles in the Figure: but in the middle of the Figure let the revolution of the name be whole and totally placed, or at least principally.

Quae vero Pentacula constituuntur ex figuris & nominibus, hunc ordinem obseruant. Nam posita aliqua figura conformi alicui numero, ad aliquem certum effectum, siue virtutem: inscribatur illi in singulis Angulis nomen aliquod Diuinum, desideratae rei vim obtinens: ita tamen quod huiusmodi Nomen totidem sit literarum, quantum numerum figura constituat: aut quod literae nominis, in se collatae, figurae numerum constituant: vel numerum aliquem qui per numerum figurae, sine aliqua superfluitate, vel diminutione secari possit. Tale enim nomen inuentum, unum, vel plura, vel diuersa, in singulis Angulis figurae inscribatur. In medio vero figurae, ipsius [30] nominis, reuolutio tota, vel saltem principalis collocetur.

Oftentimes also we constitute Pentacles, by making the revolution of some kinde of name, in a square Table, and by drawing about it a single or double Circle, and by writing therein some holy Versicle conpetent and befitting this name, or from which that name is extracted. And this is the way of making the Pentacles, according to their several distinct forms and fashions, which we may as we please either multiply or commix together by course among themselves, to work the greater efficacie, and extension and enlargement of force and vertue.

Saepe etiam pentacula constituimus, facta reuolutione aliqua alicuius nominis, in Tabella quadrata, circulo simplici circunducto, vel duplici: inscribendo versiculum aliquem sacrum, nomini huic competentem: vel ex quo hoc nomen extractum sit. Et haec est ratio Pentaculorum, secundum eius modos distinctos: quam, pro libito, ad maiorem efficaciam, & virtutis intentionem extensionemque, possumus in se inuicem, cum aliis multiplicare & commiscere.

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

Vt, si fiat deprecatio pro destructione inimicorum, recordemur quomodo Deus destruxerit faciem terrae in diluuio aquarum: Sodomam & Gomorram, per pluuiam sulphuris & ignis: exercitum Pharaonis, in Mari rubro: & si quae alia maledictio in sacris literis reperitur, et sic de similibus. Ita deprecando contra pericula Aquarum, recordemur salutis Noe, in Diluuio: Transitus filiorum Israel, in mari rubro: & meminerimus Christum, siccis pedibus, ambulasse super Aquas: & eundem seruasse nauiculam periclitantem, ventisque, & fluctibus, [31] imperasse: & Petrum mergentem, eduxisse ex aquis: & sic de similibus. Denique, cum iis, inuocamus sacra quaedam nomina Dei, ea videlicet, quae desiderii nostri sunt significatiua, & ad effectum optatum accommodata, ut, ad destructionem inimicorum, inuocamus nomina irae, vindictae, timoris, iusticiae, & fortitudinis Dei. Ad euitandum vero aliquod malum, vel periculum, inuocamus nomina misericordiae, Defensionis, salutis, fortitudinis, bonitatis, & similia Dei nomina. Quandoque etiam Deum precamur largiri nobis, ad id quod desideramus, executorem aliquem spiritum bonum, unum vel plures, quorum, id quod desideramus, officium est, illius nomen interserentes. Saepe etiam malum spiritum aliquem ad homines cogendos, obtestamur, cuius nomen similiter inserimus: & hoc iuste, si ad malum tendit operatio, ut ad vindictam, pœnam, vel destructionem.

Furthermore, if there be any Versicle in the Psalms, or in any other part of holy Scripture, that shall seem congruent and agreeable to our desire, the same is to be mingled with our prayers. Now after Prayer hath been made unto God, it is expedient afterwards to make an Oration to that executioner whom in our precedent prayer unto God we have desired should administer unto us, whether one or more, or whether he be an Angel, or Star, or Soul, or any of the noble Angels [*heroes].1 But this kinde of Oration ought to be composed according to the Rules which we have delivered in the second book of Occult Philosophy, where we have treated of the manner of the composition of Inchantments.

Praeterea, si quis versiculus in psalmis vel aliqua parte sacrarum literarum, desiderio nostro congruus habetur, illum orationibus nostris inserimus, facta autem oratione ad Deum, quandoque, post ipsam, [32] conuenit facere orationem ad executorem illum, quem nobis ministraturum, optauimus, in oratione praecedenti: siue unus sit, siue plures, siue Angelus, siue Stella, siue Anima, siue ex Heroibus. Talis autem oratio componi debet secundum regulas traditas, per nos, in libro secundo de occulta Philosophia, ubi de componendis incantamentis tractauimus.

1. See OP3.61.

[Of bonds]

You may know further, that these kinde of bonds have a threefold difference: for the first bond is, when we conjure by Natural things: the second is compounded of Religious mysteries, by Sacraments, Miracles, and things of this sort: and the third is constituted by Divine names, and holy Sigils. And by these kinde of bonds, we may binde not onely spirits, but also all other creatures whatsoever; as animals, tempests,1 burnings, floods of water, and the force and power of Arms. Oftentimes also we use these bonds aforesaid, not onely by Conjuration, but sometimes also using the means of Deprecation and Benediction. Moreover, it conduceth much to this purpose, to joyn some sentence of holy Scripture, if any shall be found convenient hereunto: as, in the Conjuration of Serpents, by commemorating the curse of the Serpent in the earthly Paradise, and the setting up of the Serpent in the wilderness; and further adding that Versicle, Thou shalt walk upon the Asp and the Basilisk,2 &c. Superstition also is of much prevalency herein, by the translation of some Sacramental Rites, to binde that which we intend to hinder; as, the Rites of Excommunication, of Sepulchres, Funerals, Buryings, and the like.

Scias itaque vincula huiusmodi, esse intriplici differentia, Nam primum vinculum est, quando coniuramus per res naturales. Secundum componitur ex mysterijs Religionis, per sacramenta, Miracula, & huiusmodi. Tertium constituitur per Diuina nomina, sacraque signacula. Et per huiusmodi vincula, non modo spiritum, sed etiam alias quascunque creaturas ligamus: ut animalia, Tempestates, Incendia, Diluuia Aquarum, & vim Armorum. Saepe etiam utimur predictis vinculis, non solum per modum coniurationis: sed etiam per modum deprecationis, & benedictionis. Praeterea ad huiusmodi, multum conducit coniungere, si qua ex sacris literis reperiuntur ad hoc accommodata. Ut puta, in coniuratione Serpentum, commemorando [33] maledictionem Serpentis, in Paradiso Terrestri, erectionem Serpentis, in deserto. Praeterea versiculum illum, Super Aspidem & Basiliscum ambulabis, &c. Superstitio etiam in iis plurimum pollet: per translationem alicuius ritus sacramentalis, ad id quod ligare, vel impedire intendimus, utputa, ritus excommunicationis, sepulturae, exequiarum, & huiusmodi.

1. Incendia;
Envie and Malice. -RT

2. Super aspidem & basiliscum ambulabis. -RT [Ps90.13]

[Consecration of ritual implements]

Compare OP3.62.

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

Couuenit [*conuenit] autem ut trademus de consecratione, quae fit per hominem, ad singulas res, & instrumenta, huic Arti necessaria. Et huius virtus duobus potissimum perficitur: videlicet virtute ipsius personae Consecrantis, & virtute ipsius orationis, per quam fit Consecratio. Nam in persona, requiritur vitae sanctimonia, & sanctificandi potestas: quae utraque, per Dignificationem, & initiationem acquiruntur. Deinde, quod ipsa persona hanc virtutem & potestatem, firma & indubia fide, in seipsa cognoscat. Ex parte autem ipsius orationis, per quam fit consecratio, requiritur consimilis sanctimonia: quae, vel per se inest ipsi orationi, ut si sit Diuinitus ad hoc ordinata, quales habemus in plerisque sacris Bibliorum eloquiis: vel [34] quod sit, virtute spiritus sancti, ex ordinatione Ecclesiae, ad hoc instituta. Aut inest sanctimonia orationi, non per se, sed per commemorationem rerum sacrarum, utputa, sacrarum literarum, historiarum, operum, miraculorum, effectuum, gratiarum, Promissionum, sacramentorum, rerumque sacramentalium, & consimilium, quae rei consecrandae, proprie, vel improprie, per similitudinem aliquam, attinere videbuntur:

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

adhibita etiam sacrorum, Diuinorumque nominum inuocatione, cum sacrorum signaculorum consignatione, & huiusmodi, quae ad sanctificationem, & expiationem conferunt, ut sunt Aquae Benedictae inspersiones, sacri olei inunctiones, odoriferae suffumigationes, ad cultum religiosum adhibitae. Atque inde est, quod in omni consecratione, praecedunt Benedictiones & consecrationes Aquae, Olei, Ignis, & Fumigiorum: adhibitis undique Cereis, vel Lampadibus benedictis lucentibus: Nam sine lumine, nullum sacramentum, rite perficitur. Illud etiam sciendum est, & firmiter obseruandum, quod si res consecranda sit ex rebus profanioribus, in quas potuit incidisse [35] aliqua coinquinatio: tunc earum rerum: exorcisatio atque expiatio, praecedere debet consecrationem. Quae res, tanquam virgines effectae, aptiores sunt, ad suscipiendos Diuinarum virtutum influxus. Obseruandum etiam est, quod in fine cuiuscunque consecrationis, post Orationem debite prolatam, debet ipse Consecrans, per verba de praesenti, in virtute & potestate Diuina, rem ipsam consecrandam, inhalando benedicere, cum commemoratione virtutis atque authoritatis suae: prout illud magis rite, intentoque animo fieri poterit. Horum itaque nunc tibi exempla quaedam ponemus: per quae facile tibi patebit via ad totam hanc considerationem.

So then, in the consecration of water, we ought to commemorate how that God hath placed the firmament in the midst of the waters, and in what maner that God placed the fountain of waters in the earthly Paradise, from whence sprang four holy rivers, which watered the whole earth. Likewise we are to call to remembrance in what manner God made the water to be the instrument of executing his justice in the destruction of the Gyants in the general deluge over all the earth, and in the overthrow of the host of Pharaoh in the Red-sea; also, how God led his own people thorow the midst of the Sea on dry ground, and through the midst of the river of Jordan; and likewise how marvelously he drew forth water out of the stony rock in the wilderness; and how at the prayer of Samson, he caused a fountain of running water to flow out of the cheek-tooth [=molar] of the jaw-bone of an ass: [Judges 15.15] and likewise, how God hath made waters the instrument of his mercy, and of salvation, for the expiation of Original sin" also, how Christ was baptized in Jordan, and hath hereby sanctified and cleansed the waters. Moreover, certain divine names are to be invocated, which are conformable hereunto; as, that God is a living fountain, living water, the fountain of mercy; and names of the like kinde.

Sic in consecratione Aquae, commemoramus, quomodo Deus locauerit firmamentum, in medio Aquarum: quomodo, in Paradiso Terrestri, locauit fontem aquarum, ex quo, per quattuor flumina sacra, rigatur uniuersus orbis terrarum: Item, quomodo fecit aquas, iustitiae suae instrumentum, in destructione Gigantum, per diluuium generale super omnem Terram: & in destructionem exercitus Pharaonis, in Mari rubro: item, quomodo [36] eduxit populum suum, siccis pedibus, per medium Maris, & per medium Iordanis: & quomodo miraculose eduxit aquam, de Petra, in deserto, & eduxit fontem Aquae viuae a dente molari Maxillae asini, ad preces Samsonis: Item quomodo posuit aquas, instrumentum misericordiae suae, atque salutis, in expiationem peccati originalis: item, quomodo Christus baptizatus est, in Iordane: qui, per hoc, mundauit, & sanctificauit aquas. Inuocanda insuper sunt Diuina nomina, ad hoc conformia: utputa, quod Deus sit Fons Viuus, Aqua viua, Flumen misericordiae, & huiusmodi.

And likewise in the consecration of fire, we are to commemorate how that God hath created the fire to be an instrument to execute his justice, for punishment, vengeance, and for the expiation of sins: also, when God shall come to judge the world, he will command a conflagration of fire to go before him. And we are to call to remembrance in what manner God appeared to Moses in the burning bush; and also, how he went before the children of Israel in a pillar of fire; and that nothing can be duely offered, sacrificed, or sanctified, without fire; and how that God instituted fire to be kept continually burning in the Tabernacle of the Covenant; and how miraculously he re-kindled the same, being extinct, and preserved it elsewhere from going out, being hidden under the waters: and things of this sort. Likewise the Names of God are to be called upon which are consonant hereunto; as, it is read in the Law and the Prophets, that God is a consuming fire: and if there be any of the Divine names which signifies fire, or such-like names; as, the glory of God, the light of God, the splendor and brightness of God.

Sic, in consecratione ignis, commemoramus, quomodo Deus creauit Ignem iustitiae suae instrumentum, in poenam, vindictam, & expiationem peccatorum: item, quomodo iudicaturus mundum, ignis conflagrationem praecedere iubebit: Item, quomodo Deus apparuit Mosi, in Rubo ignis ardentis: Item quomodo praecessit filiis Israel, in columna Ignis: & quomodo rite offerri, sacrificari, & sanctificari nihil potest, sine Igne: Item, quomodo instituit ignem inextinguibilem conseruandum in tabernaculo fœderis: & [37] eundem extinctum, miraculose reaccendit: & aliunde, sub aquis latentem, inextinctum conseruauit, & huiusmodi consimilia. Inuocentur itaque Nomina Dei, ad hoc conformia: sicut legitur in lege, & Prophetis: Quia Deus, ignis consumens est: & si quod est Nomen, ex Diuinis Nominibus, quod ignem sonet: aut nomina consimilia, ut, splendor Dei, Lux Dei, Lumen Dei.

And likewise in the consecration of Oyl [oil] and Perfumes, we are to call to remembrance such holy things as are pertinent to this purpose, which we read in Exodus of the holy anoynting oyl, and divine names significant hereunto, such as is the name Christ, which signifies anoynted: and what mysteries there are hereof; as that in the Revelation [11.4], of the two Olive-trees distilling holy oyl into the lamps that burn before the face of God: and the like.

Sic, in Consecratione Olei, & fumigiorum, commemoramus sacra, ad hoc pertinenda quae legimus apud Exodum, de Oleo unctionis & nomina Diuina, ad haec conformia, quale est Nomen Christus, quod unctum sonat. Et si quid huiusmodi in Mysteriis est: Quale illud Apocalypsis, de duabus Oliuis stillantibus oleum sanctum, in lampades, ardentes ante faciem Dei; & huiusmodi.

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

Benedictio vero Luminis, & Cereorum, & Lampadum ab igne desumitur, & Ara illa, quae flammae fomitem immiserat, & si quid similium in Mysteriis est, ut illud, de septem Candelabris & Lampadibus ardentibus, ante faciem Dei.

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

Hae igitur sunt consecrationes, quae in primis, in omni sanctificatione, necessariae sunt, atque praecedere debent: [38] sine quibus, nihil in sacris debite perficitur.

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

Post istas itaque, ostendemus tibi consecrationes locorum, instrumentorum, & consimilium.

Therefore when you would consecrate any Place or Circle, you ought to take the prayer of Solomon used in the dedication of the Temple [2-Chron. 6.14]: and moreover, you must bless the place with the sprinkling of Holy-water, and with Fumigations; by commemorating in the benediction holy mysteries; such as these are: The sanctification of the throne of God, of mount Sinai, of the Tabernacle of the Covenant, of the Holy of holies (Sanctum sanctorum), of the temple of Jerusalem. Also, the sanctification of mount Golgotha, by the crucifying of Christ; the sanctification of the Temple of Christ; of mount Tabor, by the transfiguration and ascension of Christ: and the like. And by invocating divine names which are significant hereunto; such as the Place of God, the Throne of God, the Chayr of God, the Tabernacle of God, the Altar of God, the Habitation of God, and such-like divine names of this sort, which are to be written about the Circle or place to be consecrated.

Consecraturus igitur locum aliquem; siue Circulum, transumere poteris. orationem Salomonis, in dedicatione Templi. Praeterea Benedices locum, cum aspersione Aquae Benedictae, & fumigatione: commemorando, in Benedictione, mysteria: qualia sunt sanctificatio Throni Dei, Montis Synay; Tabernaculi fœderis, sancti sanctorum, Templi Ierusalem. Item, sanctificationem Collis Golgotha, per crucifixionem Christi: sanctificationem sepulchri Christi: Item, montis Thabor, per transfigurationem, & ascensionem Christi: & huiusmodi. Inuocando nomina Diuina, ad haec conformia: ut locus Dei, Thronus Dei, Cathedra Dei, Tabernaculum Dei, Ara Dei, Habitaculum Dei: & huiusmodi Diuina Nomina, quae Circulo, vel loco consecrato scribendo, occurrunt.

And in the consecrations of instruments, and of all other things whatsoever that are serviceable to this Art, you shall proceed after the same manner, by sprinkling the same with Holy-water, perfuming the same with holy Fumigations, anoynting [anointing] it with holy Oyl [oil], sealing it with some holy Sigil, and blessing it with prayer; and by commemorating holy things out of the sacred Scriptures, Religion, and Divine names which shall be found agreeable to the thing that is to be consecrated: as for examples sake, in consecrating a sword, we are to call to remembrance that in the Gospel, He that hath two coats, &c.1 and that place in the second of the Macchabees, That a sword was divinely and miraculously sent to Judas Macchabeus. And if there be any thing of the like in the Prophets; as that place, Take unto you two-edged Swords, &c.2

In consecrationibus vero instrumentorum, & quarumcunque rerum Arti deseruiendum, simili via procedas: aspergendo [39] illa Aqua Benedicta, & fumigando fumigio sacrato, ungendo Oleo sancto, consignando aliquo signaculo sacro, Benedicendo, cum Oratione, sacra commemorando, ex sacris literis, & Religione, & Diuinis nominibus, quae rei consecrandae conformia videbuntur. Ut exempli gratia, in consecrando Gladio, commemoremus illud Euangelij: Qui, habet duas tunicas, &c.1 Et quod habetur Machabeorum secundo: quod Iudar Machabeo, Diuinitus & Miraculose missus est Gladius: & si quid consimile est in Prophetis: vt illud: Accipite vobis Gladios bis acutos.2

1. Qui habet duas tunicas. Luke 3:11.

2. Accipe vobis gladios bis acutos.

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

Consimii via consecrabis experimenta, & libros, & quicquid consimile est, in scripturis, picturis, & huiusmodi aspergendo, fumigando, inungendo, signando, & benedicendo commemorationibus sanctis, commemorando sanctificationes ex Mysteriis: ut, sanctificatio Tabularum decem Praeceptorum, quae datae sunt Mosi, a Deo, in monte Synay: Item, sanctificationem testamenti Dei, Veteris & Noui: sanctificationem Legis, Prophetarum & Scripturarum, quae per Spiritum sanctum, promulgatae sunt. Commemorentur praeterea, nomina Diuina, [40] ad haec conformia: ut sunt, Testamentum Dei, Liber Dei, Liber vitae, scientiae Dei, sapientiae Dei, & huiusmodi. Consimili ritu, & personalis consecratio perficitur.

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

Sed est adhuc alius Consecrationis ritus, mirifice potens, & multae efficaciae, & hic e generibus superstitionum est: Quando videlicet, ritus consecrationis, vel collationis alicuius sacramenti, in Ecclesia, transfertur ad illam rem, quam consecrare volumus: ut puta, transferendo ritum Baptismi, & huiusmodi.

It is to be known also, that Vowes, Oblations, and Sacrifice, have the power of consecration, aswel real as personal; and they are as it were certain covenants and conventions between those names with which they are made, and us who make them, strongly cleaving to our desire and wished effect: As, when we dedicate, offer, and sacrifice, with certain names or things; as, Fumigations, Unctions, Rings, Images, Looking-glasses [=mirrors]; and things less material, as Deities, Sigils, Pentacles, Inchantments [enchantments], Orations, Pictures, and Scriptures: of which we have largely spoken in our third book of Occult Philosophy.

Sciendum etiam, quod votum, oblatio, & sacrificium, vim Consecrationis habent, tam realis, quam personalis: & sunt tanquam pacta quædam & conuentiones, inter Nomina illa, quibus fiunt, & nos, qui ea facimus, fortiter inhaerentia, ad desiderium & optatum effectum: utputa, quando res nostras, ut fumigia, unctiones, annulos, imagines, Specula, & ea quae minus materiae participant, ut Numina, Signacula, Pentacula, Incantamenta, Orationes, picturas, scripturas, certis Numinibus3 deuouemus, offerimus, & sacrificamus: quemadmodum de iis latius dictum est, in libro [41] tertio de occulta Philosophia.

3. BF1567: certis nominibus.

[Liber Spirituum: a Book of Spirits.]

There is extant amongst those Magicians (who do most use the ministery of evil spirits) a certain Rite of invocating spirits by a Book to be consecrated before to that purpose; which is properly called, A book of Spirits (Liber Spirituum); whereof we shall now speak a few words. For this Book is to be consecrated, a book of evil spirits, ceremoniously to be composed, in their name and order: whereunto they binde with a certain holy Oath, the ready and present obedience of the spirits therein written.

Extat apud Magos eos, qui malorum Demonum ministerio plurimum utuntur, ritus quidam inuocandi Spiritus, per Librum ante consecratum: qui rectius Liber Spirituum dicitur. De eo nunc pauca dicenda sunt. Est enim liber hic consecratus, Malorum Spirituum liber, suo Nomine & modo rite compositus: cui Spiritus inscripti, praesentaneam obedientiam, sacro quodam suo iuramento, deuouerunt.

Now this book is to be made of most pure and clean paper, that hath never been used before; which many do call Virgin-paper. And this book must be inscribed after this maner: that is to say, Let there be placed on the left side the image of the spirit, and on the right side his character, with the Oath above it, containing the name of the spirit, and his dignity and place, with his office and power. Yet very many do compose this book otherwise, omitting the characters or image: but it is more efficacious not to neglect any thing which conduceth to it.

Hic itaque liber fit ex charta mundissima, quae nondum in usu aliquo habita est: plurimi virgineam Chartam vocant. Inscribitur autem liber hoc modo, ut a sinistris, locetur Imago spiritus: a dextris vero caracter ipsius, cum iuramento, de super scripto, continente nomen spiritus, & dignitatem ac locum, cum officio, & potestate. Plures autem hunc librum aliter componunt: vel Caracteres, vel Imaginem omittentes. Efficacius tamen est, nihil eorum, que conducere possunt, neglexisse.

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

Obseruantur praeterea circunstantiae locorum, temporum, horarum, secundum quod stellis ipsis, quibus spiritus ii vel illi subsunt, [42] congruere videntur, adhibito situ, ritu, & ordine.

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

Qui libellus, ita descriptus, & bene religatus, suis registris & signaculis distributim ornetur: & conseruetur: ne aliquando, in periculum operantis, contingat ipsum post consecrationem, in loco aliquo, extra propositum aperire. Conseruandus praeterea erit quam reuerenter poterit: nam irreuerentia animi, pollutione, & prophanatione, virtutem suam amitteret.

Now this sacred book being this composed according to the maner already delivered, we are then to proceed to the consecration thereof after a twofold way: one whereof is, That all and singular the spirits who are written in the book, be called to the Circle, according to the Rites and Order which we have before taught; and the book that is to be consecrated, let there be placed without the Circle in a triangle. And in the first place, let there be read in the presence of the spirits all the Oathes which are written in that book; and then the book to be consecrated being placed without the Circle in a triangle there drawn, let all the spirits be compelled to impose their hands where their images and characters are drawn, and to confirm and consecrate the same with a special and common Oath. Which being done, let the book be taken and shut, and preserved as we have before spoken, and let the spirits be licensed to depart, according to due rite and order.

Composito itaque sacro libello, secundum modum iam traditum, duplici via, ad consecrationem ipsius proceditur. Quarum una est, ut, conuocatis illis singulis & omnibus Spiritibus, qui libro inscripti sunt, ad circulum, secundum ritum & modum, quem infra docebimus, locetur libellus consecrandus extra circulum, in Triangulo. Et primo legantur, in praesentia Spirituum, omnia iuramenta libello inscripta. Deinde locetur libellus consecrandus extra circulum in Triangulo, ibidem descripto: coganturque Spiritus omnes & singuli, ubi eorum imagines caracteresque depicti sunt, manus imponere, ipsumque speciali [43] ac communi iuramento, confirmare & consecrare. Quo facto, libellus reclusus recipiatur & obseruetur, ut supra diximus: Spiritusque, secundum ritum debitum, licentientur.

There is another maner of consecrating a book of spirits, which is more easie, and of much efficacie to produce every effect, except that in opening this book the spirits do not always come visible. And this way is thus: Let there be made a book of spirits as we have before <before> [sic] set forth; but in the end thereof let there be written Invocations and Bonds, and strong Conjurations, wherewith every spirit may be bound. Then this book must be bound between two Tables or Lamens, and in the inside thereof let there be drawn the holy Pentacles of the Divine Majestie, which we have before set forth and described out of the Apocalypse: then let the first of them be placed in the beginning of the book, and the second at the end of the same. This book being perfected after this maner, let it be brought in a clear and fair time, to a Circle prepared in a cros way, according to the Art which we have before delivered; and there in the first place the book being opened, let it be consecrated to the rites and ways which we have before declared concerning Consecration. Which being done, let all the spirits be called which are written in the book, in their own order and place, by conjuring them thrice by the bonds described in the book, that they come unto that place within the space of three days, to assure their obedience, and confirm the same, to the book so to be consecrated. Then let the book be wrapped up in clean linen, and buried in the middle of the Circle, and there fast stopped up: and then the Circle being destroyed, after the spirits are licensed, depart before the rising of the sun: and on the third day, about the middle of the night, return, and new make the Circle, and with bended knees make prayer and giving thanks unto God, and let a precious perfume be made, and open the hole, and take out the book; and so let it be kept, not opening the same. Then you shall license the spirits in their order, and destroying the Circle, depart before the sun rise. And this is the last rite and maner of consecrating, profitable to whatsoever writings and experiments, which do direct to spirits, placing the same between two holy Lamens or Pentacles, as before is shewn.

Alia est via consecrandi librum Spirituum, facilior quidem, & multae efficaciae, ad omnem effectum: nisi quod in apertione huius libri, Spiritus non semper veniunt in aspectum. Hic itaque modus talis est. Fiat liber Spirituum, ut supra descripsimus: sed in fine ipsius, scribantur inuocationes & vincula, coniurationesque fortissimae, quibus Spiritus quicunque ligari possunt. Deinde colligatur liber iste inter duas tabulas, siue laminas, quibus, intrinsecus, inscripta sint sacra Pentacula maiestatis Diuinae, quae superius ex Apocalypsi descripsimus: quorum primum, ponatur in principio libri, secundum, ad finem ipsius. Hoc modo perfecto libro, tempore claro & sereno, ante noctis medium ad feratur libellus ad circulum, in Triuio, secundum artem, quam inferius trademus, & ibi, primum aperto libello, consecretur, secundum ritum & modum, quem supra diximus, de consecratione. Quo facto, inuocentur [44] singuli spiritus libello inscripti, suo modo & situ: coniurando ter per vincula in libro descripta, ut veniant ad locum illum, intra triduum, praestare obedientiam & illam firmare dicto libello consecrato. Tunc inuoluto libello, in linteo mundo, sepeliatur in medio circuli ibique occludatur. Et tunc destructo Circulo, absque quod licencientur spiritus, recedatur ante ortum solis. Die vero Tertia, circiter mediam noctem, reuertatur, reformetque circulum: & genibus flexis, facta Oratione & gratiarum actione ad Deum, & formato fumigio precioso, discooperiatur fouea: accipiatur que libellus, non aperiendo ipsum, & seruetur. Tunc licenciatis spiritibus, suo modo, destructoque circulo, antequam sol ascendat, recedatur. Et hic ultimus consecrandi ritus, utilis est ad quaecunque scripta & experimenta, que ad spiritus diriguntur: locando ipsum, inter duas laminas sacras Pentaculorum, ut supra ostensum est.

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

Operaturus autem, per librum consecratum, id faciat tempore claro & sereno, spiritibusque, minime molesto: situsque sit versus spiritus regionem. Tunc aperiatur, sub [45] registro debito: inuoceturque spiritus, per iuramentum suum ibidem descriptum, & confirmatum: perque nomen Caracteris, & imaginis, ad id quod cupis. Et, si opus erit, coriura ipsum per vincula, in fine libelli posita: obtentoque desiderato effectu, spiritum licenciabis.

[Concerning the invocation of good and evil spirits]

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

Nunc de inuocatione spirituum tam bonorum, quam malorum videamus.

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

Boni spiritus diuersimode a nobis inuocantur, diuersimodeque nobis occurrunt. Nam vigilantibus, aperte loquuntur, seu nostro conspectui se offerunt: vel, in somnis, nos, per oraculum, de petitis informant. Quicunque igitur bonum spiritum ad colloquium conspectumque inuocare voluerit, duo potissimum obseruare oportebit. Quorum unum est circa dispositionem inuocantis: alterum, circa ea, quae extrinsecus adhibentur inuocationi, pro conformitate spiritus inuocandi. Oportet itaque inuocantem ipsum, iam per multos dies, ad tantum Mysterium, religiose dispositum esse. In primis videlicet confessum & contritum intrinsece & extrinsece oportet, recteque expiatum, quotidie abluendo se Aqua Benedicta. [46] Praeterea inuocantem, se, per totos hos dies, conseruare castum, abstinentem, animo omnino imperturbato, & a quibusque exteris secularibusque negociis, quantum fieri poterit, segregatum. Ieiunia quoque per nos dies obseruabit, secundum quod sibi videbitur posse fieri. Quotidie etiam ab oriente sole, usque in occasum, in loco inuocationis, vestitus veste sacra, & Linea, septies, cum interpellatione, faciat ad Deum & Angelos inuocandos, deprecationem, secundum eum quem ante docuimus, modum. Numerus vero dierum parasceues & preparationis, est communiter. lunationis integrae. Alius vero numerus, seruatus apud Cabalistas, est dierum Quadraginta.

[Preparation of the place of working and other things to be arranged]

Now concerning those things which do appertain to this Rite of Invocation, the first is, That a place be chosen, clean, pure, close, quiet, free from all maner of noise, and not subject to any strangers sight. This place must first be exorcised and consecrated: and let there be a table or altar placed therein, covered with clean white linen, and set towards the east: and on each side thereof, let there be set two consecrated wax-lights burning, the flame whereof ought not to go out all these days. In the middle of the altar, let there be placed Lamens, or the holy paper which we have before described, covered with pure fine linen; which is not to be opened until the end of these days of the Consecration. You shall also have in readiness a precious perfume, and pure anointing oyl; and let them be both kept consecrated. There must also a Censer be set on the head of the altar, wherein you shall kindle the holy fire, and make a perfume every day that you shall pray. You shall also have a long garment of white linen, close before and behinde, which may cover the whole body and the feet, and girt about you with a girdle. You shall also have a veil of pure clean linen, and in the fore-part thereof let there be fixed golden or gilded Lamens, with the inscription of the name Tetragrammaton; all which things are to be sanctified and consecrated in order. But you must not enter into the holy place, unless it be first washed, and arayed with a holy garment; and then you shall enter into it with your feet naked. And when you enter therein, you shall sprinkle it with holy water: then you shall make a perfume upon the altar, and afterwards with bended knees pray before the altar as we have directed.

Circa autem ea, que accedunt ad hunc inuocandi ritum, primum est, ut eligatur locus mundus, castus, occlusus, quietus, semotusque ab omni strepitu, nullis alienis aspectibus subiectus. Hic primo exorcisandus est, atque consecrandus: atque in eo locetur mensa siue Ara, tecta linteo albo, mundo, ad Orientem sita: & in ea, ab utraque parte sint duo Cerea consecrata, ardentia, [47] quarum flamma, per totos hos dies, non sit defectura. In medio Arae, collocetur lamina, siue charta sacra, quam, inferius describemus, obtecta sindone, vel, linteo mundo: quae usque in finem illorum dierum, non discooperiatur. Paratum quoque habebis preciosum fumigium, & oleum unctionis, purum. Utraque consecrata seruentur. Thuribulum quoque in capite Altaris situm: quo accenso: & benedicto igne, fumigabis, per singulos dies, quoties oraueris. Habebis etiam vestem longuam e lino candido, ante & retro clausam, quae totum corpus & pedes cooperiat, quam cingulo simili præcingas. Vittam etiam acutam, Mitrae consimilem, ex lino mundo habebis: in cuius anteriori partae, infixa sit lamina aurea, vel aurata, cum inscriptione nominis Tetragrammaton. Quae omnia, suo modo, benedicta &c consecrata sint. Ingressurus autem locum sacrum, non nisi prius ablutus, vestituque sacro indutus, nudisque pedibus, ingrediaris. Ingressus vero, aspergaris aqua benedicta: Deinde fumigabis super Aram, post, flexis genibus ante Aram, adorabis ut diximus.

But in the end of these days, on the last day, you shall fast more strictly: and fasting on the day following, at the rising of the sun, you may enter into the holy place, using the ceremonies before spoken of, first by sprinkling your self, then with making a perfume, you shall signe your self with holy oyl in the forehead, and anoint your eyes; using prayer in all these Consecrations. Then you shall open the holy Lamen, and pray before the altar upon your knees, as abovesaid: and then an invocation being made to the Angels, they will appear unto you, which you desire; which you shall entertain with a benign and chaste communication, and license them to depart.

Finitis [48] vero his diebus, ultima die strictius ieiunabis: dieque sequenti, ieiunus, in ortu solis, ingrediaris locum sanctum, cum ritu iamdicto: prius aspergendo te, deinde fumigando, consignabis te Oleo sancto in fronte: & inungendo oculos tuos, omnia haec consecrata, quadam imprecatione peragendo. Deinde discooperias sacram laminam: & flexis genibus ante Aram, adora, ut supra: factaque inuocatione Angelica, apparebunt tibi, quos optas, quos, benigno castoque colloquio susceptos, licenciabis.

[The holy table and lamen]

Now the Lamen which is to be used to invoke any good spirit, you shall make after this maner; either in metal conformable, or in new wax, mixt with species and colours conformable: or it may be made in clean paper, with convenient colours: and and the outward form or figure thereof may be square, circular, or triangular, or of the like sort, according to the rule of the numbers: in which there must be written the divine names, as well the general names as the special. And in the centre of the Lamen, let there be drawn a character of six corners (Hexagonus); in the middle whereof, let there be written the name and character of the Star, or of the Spirit his governour, to whom the good spirit that is to be called is subject. And about this character, let there be placed so many characters of five corners (Pentagonus), as the spirits we would call together at once. And if we shall call onely one spirit, nevertheless there shall be made four Pentagones, wherein the name of the spirit or spirits, with their characters, is to be written. Now this table ought to be composed when the Moon in increasing, on those days and hours which then agree to the Spirit. And if we take a fortunate star herewith, it will be the better. Which Table being made in this manner, it is to be consecrated according to the rules above delivered.

Laminam vero ipsam, ad bonum aliquem spiritum inuocandum, hac ratione conficies, vel in metallo conformi, vel in Cera noua, cum speciebus & Coloribus conformibus, permixta: vel fiat in charta munda, cum coloribus conuenientibus. Figura autem ipsius exterior, sit quadrata, circularis, vel triangularis, siue huiusmodi, secundum numerorum rationem: in qua inscribantur Diuina nomina, tam generalia, quam specialia. In centro vero laminae, Exagonus describatur: in cuius medio, inscribatur nomen & Caracter stellae vel spiritus dominatoris illius, cui inuocandus [49] bonus Spiritus subest. Circa hunc exagonum, locentur tot Pentagoni, quot Spiritus pariter una conuocamus. Et si solum unum inuocauerimus, nihilominus quatuor Pentagoni depingantur, quibus nomen Spiritus siue Spirituum, cum suis Caracteribus, inscribatur. Debet autem componi haec Tabula, Luna crescente, diebus & horis, quae tunc Spiritui conueniunt. Et si, cum hoc, stellam fortunatam susceperimus, melius erit. Quae Tabula, in hunc modum facta, consecretur, iuxta Regulam supra traditam.

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

Et haec est Tabula generalis, suo modo, ad inuocadonem quorumcunque bonorum Spirituum. Speciales nihilominus, Tabulas fabricare possumus, Spiritui cuicunque congruas, per modum, quem de sacris Pentaculis supra diximus.

[Another Rite more easie to perform for calling forth spirits]

And now we will declare unto you Another Rite more easie to perform this thing: that is to say, Let the man that is to receive any Oracle from the good spirits, be chaste, pure, and confes'd. Then a place being prepared pure and clean, and covered everywhere wih white linen, on the Lords day in the new of the moon let him enter into that place, clothed with clean white garments; and let him exorcize the place, and bless it, and make a Circle therein with a sanctified cole [coal]; and let there be written in the uttermost part of the Circle the names of the Angels, and in the inner part thereof let there be written the mighty names of God: and let him place within the Circle, at the four angles of the world, the Censers for the perfumes. Then let him enter the place fasting, and washed, and let him begin to pray towards the east this whole Psalm: Beati inmaculati in via, &c. Blessed are the undefiled in the way, &c. (Psal. 119 [Vulgate: 118]) by perfuming; and in the end they will daign to discover and reveal that which he desireth: and that let him do for six days, continuing washed and fasting. And on the seventh day, which is the Sabbath, let him, being washed and fasting, enter the Circle, and perfume it, and anoint himself with holy anointing oyl, by anointing his forehead, and upon both his eyes, and in the palms of his hands, and upon his feet. Then upon his knees let him say the Psalm aforesaid, with Divine and Angelical names. Which being done, let him arise, and let him begin to walk about in a circuit within the said Circle from the east to the west, until he is wearied with a dizzines of his brain: let him fall down in the Circle, and there he may rest; and forthwith he shall be wrapt up in an ecstasie [ecstacy], and a spirit will appear unto him, which will inform him of all things. We must observe also, that in the Circle there ought to be four holy candles burning at the four parts of the world, which ought not to want light for the space of a whole week. And the maner of fasting must be such, that he abstain from all things having a life of Sense, and from those things which do proceed from them: and let him onely drink pure running water: neither let him take any food till the going down of the sun. And let the perfume and the holy anointing oyl [oil] be made, as is set forth in Exodus and the other holy books of the Bible. It is also to be observed, that always as often as he enters into the Circle, he have upon his forehead a golden Lamen, upon which there must be written the name Tetragrammaton, as we have before spoken.

Nunc alium ritum & faciliorem tibi narrabimus, ad hanc rem, videlicet: Sit homo, qui oraculum aliquod a bonis Spiritibus suscepturus est, castus, mundus, & confessus. Tunc habito loco mundo & nitido, albis Linteis circumquaque contecto, in die Dominica, Luna Noua, ingrediatur locum illum, albis & mundis vestibus indutus, & [50] exorcizet locum, & benedicat: faciatque, in eo, Circulum, cum Carbone Benedicto: scribatque, in extremo circulo, Angelorum Nomina. In interiori vero, scribantur excelsa Dei nomina: & ponat intra Circulum, ad quatuor Angulos mundi, Thuribula, pro fumigiis. Tunc ingrediatur locum ieiunus, & ablutus: incipiatque orare, versus orientem, totum psalmum: Beati immaculati in via &c. Fumigando: & in fine, deprecando Angelos, per dicta Diuina Nomina, ut dignentur illuminare & reuelare id quod desiderat: idque faciat sex diebus continuis omni die ablutus, & ieiunus. Septima vero Die, quae est Sabbati, similiter ablutus & ieiunus, ingrediatur Circulum, & fumiget, & inungat se oleo unctionis sancto, ungendo frontem, & super utrosque Oculos, in volis manuum, & supra pedes. Tunc, Genibus flexis, dicat Psalmum supradictum, cum Diuinis & Angelicis Nominibus. Quo dicto, surgat, & incipiat ab Oriente in Occidens, intra dictum Circulum deambulare, in gyrum, donec cerebri vertigine defessus, cadat in Circulum, ubi quiescat: & statim rapietur in extasim, apparebitque [51] ipsi, qui de omnibus informabit. Sciendum etiam, quod in Circulo debent esse quatuor candelae sacrae, ardentes ad quatuor partes Mundi, quae nunquam, per totam Hebdomadam, lumine deficiant. Item, ieiunium sit tale, ut abstineat ab omnibus, vitam sensibilem habentibus, & quae ex illis sunt: bibat tantum aquam puram, & fluentem: nec sumat cibum, donec sol occumbat. Ablutio sit talis, ut mane, ante ortum Solis, nudus totum se mergat in Aquam Fluentem. Fumigium, & Oleum unctionis, fiant, sicuti habetur Exodi, & in sacris Bibliorum eloquiis. Obseruandum est, quod quoties Circulum ingredietur, habeat in fronte laminam Auream, inscriptam Nomine Tetragrammaton, vt supra diximus.

[Oracles and dreams]

But natural things, and their commixtures, do also belong unto us, and are conducing to receive Oracles from any spirit by a dream: which are either Perfumes, Unctions, and Meats or Drinks: which you may understand in our first book of Occult Philosophy.

Ad Oracula vero, ab omni Spiritu, persomnium suscipienda etiam conducunt nobis res naturales, atque illarum commixtiones: ut sunt fumigia, unctiones, & cibi, vel potiones, quas ex primo libro de occulta Philosophia, potes desumere.

But he that is willing always and readily to receive the Oracles of a Dream, let him make unto himself a Ring of the Sun or of Saturn for this purpose. There is also an Image to be made, of excellent efficacie and power to work this effect; which being put under his head when he goeth to sleep, doth effectually give true dreams of what things soever the minde hath before determined or consulted on. The Tables of Numbers do likewise confer to receive an Oracle, being duly formed under their own Constellations. And these things thou mayst know in the third [*second] book of Occult Philosophy.

Volens autem semper & prompte somniorum suscipere oracula, conficiat sibi, ad hunc modum Annulum Solis vel Saturni. Fit [52] etiam imago excellentis efficaciae, ad hunc effectum: quae posita sub capite, dum itur dormitum, vera somnia efficaciter praestat, de quibuscunque animus antea deliberauerat. Conferunt similiter, ad oraculum, Tabellae Numerorum, sub suis Constellationibus debite formatae: Et haec ex secundo libro Occultae Philosophiae, cognosces.

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

Conferunt etiam Tabulae sacrae & cartae, ad hunc effectum specialiter compositae & consecratae. Qualis est Tabula Almadel Salomonis, & Tabula Reuoludonis nominis Tetragrammaton: & quae huiusmodi ex variis figuris, Numeris, Picturis sacris, cum sacrorum nominum Dei & Angelorum inscriptionibus ad haec scribuntur: quarum Compositio ex variis sacris scripturae locis, Psalmis & versiculis, aliisque praesagae reuelationis, ac Prophetiae pollicitationibus, desumitur.

Gohory (Compendium 1567, p. 203) mentions that he had recently acquired a copy of the Almadel on the death of a very dear friend, written on parchment, with well-ordered invocations, rubrified in cinnabar, and consecrated. (1568, p. 233)

To the same effect do conduce holy prayers and inprecations, as well unto God, as to the holy Angels and Heroes: the imprecations of which prayers are to be composed as we have before shewn, according to some religious similitude of Miracles, Graces, and the like, making mention of those things which we intend to do: as, out of the Old Testament, of the dream of Jacob, Joseph, Pharaoh, Daniel, and Nebuchadnezzar: if out of the New Testament, of the dream of Joseph the husband of the blessed virgin Mary; of the dream of the three Wise-men; of John the Evangelist sleeping upon the brest of our Lord: and whatsoever of the like kinde can be found in Religion, Miracles, and Revelations; as, the revelation of the Cross to Helen, the revelations of Constantine and Charles the Great, the revelations of Bridget, Cyril, Methodius, Mechtild, Joachim, Merhir [*Merlin], and such-like. According to which, let the deprecations be composed, if when he goeth to sleep it be with a firm intention: and the rest well disposing themselves, let them pray devoutly, and without doubt they will afford a powerful effect.

Conducunt ad eundem effectum sacrae orationes atque imprecationes, tam ad Deum, quam ad sanctos Angelos, & Heroas. Quarum orationum imprecationes componuntur, ut supra ostendimus, iuxta similitudinem aliquam religiosam miraculorum, gratiarum, & similium [53] eorum, quae facere intendimus, mentionem facientium. Ut, ex Veteri Testamento de somnio Iacob, Ioseph, Pharaonis, Danielis, Nebuchadnezer. Si ex Nouo Testamento, de somnio Ioseph, viri beatae Mariae Virginis: De somnio trium Magorum: de Ioanne Euangelista dormiente supra pectus Domini: &: quicquid in religione, miraculis, & reuelationibus, simile repetitur: Ut reuelationes Crucis ad Helenam, Reuelationes Constantini, & Caroli Magni, Reuelationes Brigittae, Cirilli, Methodii, Mechtildis, Ioachimi, Merlini, & consimiles: iuxta quas, compositae deprecationes, si, quando itur dormitum, cum firma intentione, caeteris bene se habentibus, deuote dicantur, indubie efficacem praestare solent effectum.

Now he that knoweth how to compose those things which we have now spoken of, he shall receive the most true Oracles of dreams. And this he shall do; observe those things which in the second book of Occult Philosophy are directed concerning this thing. He that is desirous therefore to receive an Oracle, let him abstain from supper and from drink, and be otherwise well disposed, his brain being free from turbulent vapours; let him also have his bed-chamber fair and clean, exorcised and consecrated if he will; then let him perfume the same with some convenient fumigation; and let him anoint his temples with some unguent efficacious hereunto, and put a ring upon his finger, of the things above spoken of: let him take either some image, or holy table, or holy paper, and place the same under his head: then having made a devout prayer, let him go unto his bed, and meditating upon that thing which he desireth to know, let him so sleep; for so shall he receive a most certain and undoubted oracle by a dream, when the Moon goeth through that signe which was in the ninth House of his nativity, and also when she goeth through the signe of the ninth House of the Revolution of his nativity; and when she is in the ninth signe from the sign of perfection. And this is the way and means whereby we may obtain all Sciences and Arts whatsoever, suddenly and perfectly, with a true Illumination of our understanding; although all inferiour familiar Spirits whatsoever do conduce to this effect; and sometimes also evil Spirits sensibly informing us Intrinsecally or Extrinsecally.

Qui autem ea, quae nunc diximus, coniungere nouerit, is verissima suscipiet somniorum oracula. Hoc autem fiet, obseruatis iis, quae in libro de occulta Philosophia in eam rem dicta sunt. Volens igitur suscipere Oraculum, abstineat Caena, & Potu, alias bene dispositus, Cerebro a Vaporibus turbantibus libero: habeat item Cubiculum mundum, nitidum, exorcisatum, [54] & sacratum si velit. Tunc incipiat in eo fumigare cum fumigio conuenienti: & inungat Tempora, unguento ad hoc efficaci: & posito in digito annulo, ex superioribus, accepta imagine aliqua, vel sacra Tabella, vel carta sacra, ponatur sub capite. Tunc prolata oratione sacra, ingrediatur lectum, & cogitans super re, quam scire desiderat, ita dormiat. Sic enim indubia & certissima accipiet Oracula per somnium, quando luna percurret illud signum, quod fuit in nona Domo Natiuitatis: deinde quando percurrit signum nonae Domus reuolutionis Natiuitatis: & quando est in nono signo, a signo perfectionis. Et hic est modus, per quem quascunque scientias, & Artes subito & complete adipisci possumus, cum vera intellectus illuminatione. Quamuis ad hunc effectum conducant inferiores Spiritus quicunque familiares, saepe etiam mali, sensibiliter intrinsece vel extrinsece nos informantes.

[Calling forth evil spirits to a magic circle]

But if we would call any evil Spirit to the Circle, it first behoveth us to consider, and to know his nature, to which of the Planets it agreeth, and what Offices are distributed to him from that Planet; which being known, let there be sought out a place fit and proper for his invocation, according to the nature of the Planet, and the quality of the Offices of the said Spirit, as near as the same may be done: as, if their power be over the Sea, Rivers or Flouds, then let the place be chosen in the Shore; and so of the rest. Then let there be chosen a convenient time, both for the quality of the Air, serene, clear, quiet, and fitting for the Spirits to assume bodies; as also of the quality and nature of the Planet, and of the Spirit, as to wit, on his day, or the time wherein he ruleth: he may be fortunate or infortunate, sometimes of the day, and sometimes of the night, as the Stars and Spirits do require. These things being considered, let there be a Circle framed in the place elected, aswell for the defence of the Invocant, as for the confirmation of the Spirit. And in the Circle it self there are to be written the divine general names, and those things which do yeild defence unto us; and with them, thjose divine names which do rule this Planet, and the Offices of the Spirit himself; there shall also be written therein, the names of the good Spirits which bear rule, and are able to binde and constrain that Spirit which we intend to call. And if we will any more fortifie and strengthen our Circle, we may adde Characters and Pentacles agreeing to the work; then also if we will, we may either within or without the Circle, frame an angular figure, with the inscription of such convenient numbers, as are congruent amongst themselves to our work; which are also to be known, according to maner of numbers and figures: of which in the second book of Occult Philosophy it is sufficiently spoken. Further, He is to be provided of lights, perfumes, unguents and medicines, compounded according to the nature of the Planet and Spirit; which do partly agree with the Spirit, by reason of their natural and coelestial vertue; and partly are exhibited to the Spirit for religious and superstitious worship. Then he must be furnished with holy and consecrated things, necessary aswel for the defence of the Invocant, and his fellows, as also serving for bonds to binde and constrain the Spirits; such as are either holy Papers, Lamens, Pictures, Pentacles, Swords, Scepters, Garments of convenient matter and colour, and things of the like sort. Then when all these things are provided, and the Master and his fellows being in the Circle, in the first place let him consecrate the Circle, and all those things which he useth; which being performed with a convenient gesture and countenance, let him begin to pray with a loud voice, after this manner. First let him make an Oration unto God, and then let him intreat the good Spirits: and if he will read any Prayers, Psalms, or Gospel for his defence, they ought to take the first place. After these Prayers and Orations are said, then let him begin to invocate the Spirit which he desireth, when a gentle and loving Inchantment, to all the coasts of the World, with the commemoration of his own Authority and power.

Si autem malum aliquem Spiritum inuocare volumus ad Circulum, primum considerare oportet: & scire naturam ipsius, cui Planetarum consonet, & quae sibi, ab illo [55] Planeta, distributa sint officia. Quibus cognitis, inuestigetur locus inuocatione aptus, iuxta Planetae naturam, & qualitatem officiorum dicti Spiritus, prout illud possint. Ut, si eorum vis est, super Maria, Fontes, & Flumina, eligatur locus, in littore, & sic de singulis. Deinde inuestigetur tempus opportunum, tum ex qualitate aeris, serenum, clarum, quietum, aptumque Spiritibus ad assumenda corpora: tum etiam ex qualitate & natura Planetae, atque Spiritus: ut videlicet in die illius, vel tempore quo dominatur, fortunatus sit, vel infortunatus, aliquando de die, aliquando de nocte, prout stellae atque Spiritus exigunt. His consideratis, construatur circulus in loco electo, tam pro defensione inuocantis, quam pro confirmatione Spiritus. In circulo autem ipso inscribenda sunt Diuina nomina generalia, & quae nobis defensionem praestant: & cum iis nomina Diuina quae praesunt huic Planetae, atque officiis ipsius spiritus. Inscribenda etiam erunt nomina bonorum Spirituum qui dominantur, & constringere possunt Spiritum illum, quem aduocare incendimus. Et si amplius munire voluerimus [56] circulum nostrum, addamus Caracteres & Pentacula operationi congruentia. Tum etiam, si volumus, possumus intus vel extra circulum, construere figuram Angularem, cum inscriptione numerorum conuenientium: prout, inter se, operi nostro congruunt. Quae quidem cognoscenda sunt, secundum rationes numerorum & figurarum, de quibus in libro secundo de occulta Philosophia abunde dictum est. Deinde prouideatur de luminibus, Fumigiis, unguentis, collyriis, secundum naturam Planetae & Spiritus, compositis: quae partim, propter naturalem & Celestem virtutem, Spiritui congruant: partim etiam, propter cultum Religiosum vel superstitionum, spiritui exhibentur. Deinde prouideatur de sacris, atque consecratis rebus, tam ad defensionem inuocantis, & sociorum eius, quam etiam ad vincula Spirituum, & constrictionem necessariis. Quales sunt sacrae Chartae, Laminae, Picturae, Pentacula, Gladii, Sceptra, Vestes, ex materia & colore conuenienti, & huiusmodi. Tunc omnibus istis paratis, existente magistro cum sociis, in Circulo, primo consecret Circulum, & omnia quibus utitur. Quibus [57] peractis, cum gestu & vultu conuenienti, incipiat alta voce orare, in hunc modum: Primo, faciat orationem ad Deum: deinde precetur bonos Spiritus: & si quas orationes, vel Psalmos, seu Euangelia legere voluerit pro defensione, illa praecedere debent. Deinde, dictis orationibus, incipiat inuocare spiritum, quem cupit, leni ac blando incantamento ad omnes Mundi Plagas, cum commemoratione autoritatis & virtutis suae.

And then let him rest a little, looking about him; to see if any Spirit do appear; which if he delay, then let him repeat his invocation, as abovesaid, until he hath done it three times; and if the Spirit be pertinacious, obstinate, and will not appear, then let him begin to conjure with divine power; so also that the conjurations and all his commemorations do agree with the Nature and Offices of the Spirit himself, and reiterate the same three times, from stronger to stronger, using Objurgations, Contumeries, Cursings, & Punishments, and suspension from his Office and power, and the like.

Et tunc paulisper quiescat, respiciendo circum circa, si spiritus aliquis compareat. Qui si tardauerit, reiteret inuocationem, ut supra, usque ad tres vices. Et si, pertinax, non comparuerit, incipiat coniurare potestate Diuina: ita quod coniuratio, cum commemorationibus suis, consonet naturae atque officiis ipsius spiritus: reiterando per tres vices, de fortioribus, in fortiores, obiurgationibus, contumeliis, maledictionibus & pœnis adhibitis, ac suspensione ab officio & potestate, & huiusmodi,

And after all the courses are finished, then cease a little; and if any Spirit shall appear, let the Invocant turn himself towards the Spirit, and courteously receive him, and earnestly intreating him, let him first require his name, and if he be called by any other name; and then proceeding further, let him ask him whatsoever he will: and if in any thing the Spirit shall shew himself obstinate or lying, let him be bound by convenient conjurations: and if you doubt of any lye, make without the Circle with the consecrated Sword, the figure of a triangle or * Pentagone, and compel the Spirit to enter into it; and if thou receivest any promise which thou wouldst have to be confirmed with an Oath, let him stretch the sword out of the Circle, and swear the Spirit, by laying his hand upon the Sword.

post singulas vices paululum quiescendo. Et si spiritus aliquis comparuerit, vertat se inuocans contra spiritum, ipsumque benigne suscipiat. Et, obtestando ipsum, primo [58] nomen eius exquirat, & si quo alio nomine vocetur. Deinde procedendo ulterius petendo quid voluerit. Et, si in aliquo pertinacem, mendacemve se praestiterit, constringatur per coniurationes conuenientes. Et si dubitas de mendacio, fac, extra Circulum, cum sacro Gladio, figuram Trianguli, vel Pentagonum: cogaturque spiritus ingredi. Et si promissionem aliquam susceperis, quam iuramento roborari velis, extenso gladio sacro, ex Circulo, iuret spiritus, posita manu super gladio.

in marg: * A Character with five corners.

[Giving the spirit license to depart]

Then having obtained of the Spirit that which you desire, or are otherwise contented, license him to depart with courteous words, giving command unto him, that he do no hurt: and if he will not depart, compel him by powerful conjurations; and if need require, expel him by Exorcismes, and by making contrary fumigations. And when he is departed, go not out of the Circle, but make a stay, making prayer, and giving of thanks unto God and the good Angels, and also praying for your defence and conservation: and then all those things being orderly performed, you may depart.

Impetrato itaque a spiritu, quod optas, vel aliter contentus, licentiabis ipsum benignis verbis, praecipiendo eidem, ne cui noceat. Et si noluerit recedere, compelle per coniurationes fortiores, &, si opus est per Exorcismata, ipsum exterminando, & faciendo fumigationes contrarias. Et cum recesserit, non egrediaris circulum, nisi post moram aliquam, praefatis orationibus, cum gratiarum Actionibus, ad Deum & bonos Angelos, & etiam ad defensionem, & conseruationem. Tunc singulis per ordinem peractis, recedas.

[If they be obstinate]

But if your hope be frustrated, and no Spirits will appear, yet for this do not despair; but leaving the Circle, return again at other times, doing as before. And if you shall judge that you have erred in any thing, then that you shall amend, by adding or diminishing; for the constancy of Reiteration doth often increase your authority and power, and striketh terror into the Spirits, and humbleth them to obey.

Quod si frustratus spe fueris, & spiritus nulli comparuerint, ob hoc non desperes: [59] sed, relicto circulo, reuertaris per alias vices faciendo ut prius. Et si in aliquo te errasse arbitreris, tunc poteris, addendo vel minuendo corrigere. Constantia enim reiteterationis, saepius autoritatem atque virtutem auget, spiritibusque terrorem incutit, humilesque facit ad obediendum.

And therefore some use to make a Gate in the Circle, whereby they may go in and out, which they open and shut as they please, and fortifie it with holy Names and Pentacles.

This also, we are to take notice of, That when no Spirits will appear, but the Master being wearied hath determined to cease and give over; let him not therefore depart without licensing the Spirits: for they that do neglect this, are very greatly in danger, except they are forified with some sublime defence.

Et idcirco solent aliqui, in Circulo, constituere Portam, qua ingredi & egredi liceat, quam suo arbitratu, claudunt & aperiunt, sacrisque nominibus & Pentaculis muniunt. Illud etiam sciendum, quando nulli spiritus comparuerint, ac fastiditus Magister, deliberauerit cessandum: non propterea recedat, absque licentiarione spirituum. Nam hoc negligentes plurimi, periclitari sunt, nisi sublimiori aliqua defensione muniti.

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

Saepissime etiam adueniunt spiritus, quamuis non appareant, propter terrorem in inuocante, vel in rebus quibus utitur, vel in ipsa operatione. Licentia autem talis non datur simpliciter, sed per modum dispensationis, cum suspensione, donec, in sequentibus sese praestiterint obedientes.

Absque Circulo autem inuocantur in conspectum, per modum, qui superius traditus [60] est, in consecratione libri.

But when we do intend to execute any effect by evil Spirits, when an Apparition is not needful; then that is to be done, by making and forming that thing which is to be unto us as an instrument, or subject of the experiment it self; as, whether it be an Image, or a Ring, or a Writing, or any Character, Candle, or Sacrifice, or any thing of the like sort; then the name of the Spirit is to be written therein, with his Character, according to the exigency of the experiment, either by writing it with some blood, or otherwise using a perfume agreeable to the Spirit. Oftentimes also making Prayers and Orations to God and the good Angels before we invocate the evil Spirit, conjuring him by the divine power.

Quando autem aliquem effectum, per malos spiritus, exequi intendimus, ubi apparitione eorum non est opus: tunc fabricatione illa quae nobis vt instrumentum vel subiectum experimenti existit, ut puta sit imago, vel Annulus, vel Scriptum, vel Caracter aliquis, vel Candela, vel Sacrificium, siue aliquid huiusmodi: tunc inscripto nomine spiritus eius, cum Caractere, secundum Experimenti exigentiam: siue per scripturam, cum sanguine aliquo, vel alias fumigio Spiritui conformi: saepe etiam praefatis ante orationibus ad Deum, & bonos Angelos, inuocamus Spiritum illum malum, coniurando illum potestate Diuina.

[Other kinds of spirits]

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

Est aliud genus spirituum, ut in libro tertio Occultae Philosophiae diximus, non adeo noxium, hominibus proximum: ita etiam ut passionibus afficiatur humanis, hominumque conuersatione gaudeat, libenterque habitet cum eisdem. Alii vero nemora & syluas incolunt: alii diuersorum Animalium domesticarum, vel syluestrium consortio laetantur: alii fontes incolunt, & prata. Hos itaque spiritus, quicunque inuocare [61] voluerit, in loco, ubi morantur, id fieri necesse est, cum fumigiis odoriferis, cum sonis dulcibus, fidibus, instrumentisque musicis ad hoc specialiter compositis: adhibendo cantiones & incantamenta, & Carmina lepida, cum laudibus & promissionibus.

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

Ad haec vero obstinati, compelluntur minis, comminationibus, blasphemiis, irrisionibus, contumeliis: & maxime comminando illis exterminationem ab iis locis ubi versantur.

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

Exinde, si opus est, conferas te ad Exorcismata. Maximum autem, in hac inuocatione spirituum, quod obseruare oportet, est animi constantia, & audacia timore vacua & aliena.

Lastly, when you would invocate these kinde of Spirits, you ought to prepare a Table in the place of invocation, covered with clean linen; whereupon you shall set new bread, and running water or milk in new earthen vessals, and new knives. And you shall make a fire, whereupon a perfume shall be made. But let the Invocant go unto the head of the Table, and round about it let there be seats placed for the Spirits, as you please; and the Spirits being called, you shall invite them to drink and eat. But if perchance you shall fear and evil Spirit, then draw a Circle about it, and let that part of the Table at which the Invocant sits, be within the Circle, and the rest of the Table without the Circle.

Denique inuocaturus hos spiritus, debes parare, in loco inuocationis, Mensam, mundo linteo coopertam: in qua locabis panes recentes, & Aquam viuam, vel lac, in vasis Terreis nouis, cultellos nouos: construasque ignem, in quo fumigabis. Sedeatque inuocans in capite Mensae, & circumcirca adaptata sint sedilia, pro spiritibus, ut libuerit: spiritusque ipsos inuocando, inuitabis ad potum & esum. Quod si forte timueris spiritum aliquem nequam, circunscribas Circulum: [62] sitque pars Mensae, in qua sedebit inuocans, intra Circulum: reliquum sit extra.

[Necromancy, or raising up spirits of the dead.]

In our third book of Occult Philosophy, we have taught how and by what means the Soul is joyned to the Body; and, what hapeneth to the Soul after death.

In libro tertio de Occulta Philosophia docuimus quomodo, & per quae media anima corpori iungatur , & quid accidat Animae, post mortem.

Thou maist know further, That those Souls do still love their relinquished Bodies after death, as it were a certain affinity alluring them; as are the Souls of noxious men, which have violently relinquished their Bodies, and Souls wanting a due burial, which do still wander in a liquid and turbulent Spirit about their dead carkasses; for these Souls by the known means by which heretofore they were conjoyned to their Bodies, by the like vapors, liquors, and favours, are easily drawn unto them.

Scias igitur, ultra haec quae dicta sunt, quod Animae illae, ad huc post mortem, relicta corpora diligunt, tanquam cognatum aliquod, eas alliciens. Quemadmodum sunt animae hominum noxiorum, quae corpus suum violenter reliquerunt: & Animae debita sepultura carentes, quae adhuc in turbido, humidoque spiritu, circa cadauera sua oberrant. Illae namque Animae, cognitis mediis, per quae quondam corporibus suis coniungebantur, per similes vapores, liquores, nidoresque facile alliciuntur.

From hence it is, that the Souls of the dead are not to be called up without blood, or by the application of some part of their relict Body.

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

Hinc est quod Animae mortuorum, non euocantur absque sanguine, vel appositione alicuius partis corporis sui relictae. In euocationibus umbrarum, fumigamus cum sanguine recenti, cum ossibus mortuorum, & Carne, cum Ouis, Lacte, Melle, Oleo, & similibus, quae aptum medium tribuunt Animabus ad sumenda Corpora.

It is also to be understood, That those who are desirous to raise up any Souls of the dead, they ought to do it in those places, wherein these kinde of Souls are most known to be conversant, or for some alliance alluring those souls into their forsaken Body; or for some kinde of affection in times past, impressed in them in their life, drawing the said Soul to certain places, things, or persons; or for the forcible [*Tartarean] nature of some place fitted and prepared for to purge or punish these Souls. Which places for thr most part are to be known by the experience of visions, mighty incursions, and apparitions, and such-like prodigies seen.

Sciendum, quod volentes euocare Animas [63] Mortuorum, id facere oportebit in iis locis in quibus huiusmodi Animae plurimum versari dignoscuntur: vel propter cognatum aliquod, eas in corpus relictum alliciens: vel propter affectionem aliquam in vita quondam impressam, dictam Animam ad certa loca, vel res, personasue trahentem: vel propter loci alicuius Tartaream naturam, purgandis vel puniendis Animis aptam. Qui loci, ut plurimum, experientia visionum, incursionum nocturnarum, ac similibus prodigiis & ostentis cognoscuntur.

Therefore the places most befitting for these things, are Church-yards. And better then them, are those places wherein there is the execution of criminal judgements. And better then these, are those places, in which of late yeers there have been some publike slaughters of men. Furthermore, that place is better then there, where some dead carkass, that came by a violent death, is not yet expiated, nor ritely buried, and was lately buried; for the expiation of those places, is also a holy Rite duly to be adhibited to the burial of the bodies, and oftentimes prohibiteth the souls to come unto their bodies, and expelleth them far off unto the places of judgment.

Sunt itaque aptissima loca, ad haec, Caemiteria, & meliora his loca illa, in quibus fit executio criminalis iudicii: &, meliora illis, loca illa, in quibus, recentibus annis, publicae strages factae sunt: adhuc melior iis locus, est ille, ubi Cadauer aliquod nondum expiatum, nec rite sepultum, violenter mortuum, recentioribus annis subhumatum est. Expiatio enim ipsa locorum, ritus etiam sacer, sepulturae corporum debite adhibitus, saepe Animas ipsas accedere prohibet, & longius, ad loca iudicii repellit.

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

Atque hinc est, quod non facile euocantur mortuorum animae, nisi illorum, quos [64] scimus mala, violentaue morte periisse: ut quorum corpora, sepultura debita carent.

Now although we have spoken concerning such places of this kinde, it will not be safe or commodious to go unto them; but it behoveth us to take to what place soever is to be chosen, some principal part of the body that is relict, and therewith to make a perfume in due maner, and to perform other competent Rites.

Et si ad loca huiusmodi, qualia diximus accedere minus tutum vel commodum esset: sufficit nobis, ad quemcunque alium locum eligendum, assumere partem aliquam principalem relicti corporis: &, cum illa suo modo fumigare, & cœteros ritus competentes perficere.

It is also to be known, That because the Souls are certain spiritual lights, therefore artificial lights, especially if they be framed out of certain competent things, compounded according to a true rule, with congruent inscriptions of Names and Seals, do very much avail to the raising up of departed Souls.

Sciendum etiam, quod, quoniam Animae lumina quaedam sunt spiritualia, ideo lumina artificialia, maxime si ex certis rebus competentibus, secundum certam normam compositis, fabricata fuerint, cum inscriptionibus nominum, & signaculorum, congruis, ad euocationem Maniuum [*manium] plurimum conferunt.

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

Preterea haec, quae iam dicta sunt, non semper ad Animarum euocationem sufficiunt: propter extranaturalem mentis rationisque portionem, Cœlo ac fatis superiorem, & soli Religioni cognitam.

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

The end of the fourth book of Agrippa.

Oportet igitur per ultra naturales & Celestes virtutes debite administratas, dictas Animas allicere, ut pote, per ea, quae ipsam Animae harmoniam mouent, tam imaginatiuam, quam Rationalem, & intellectualem: [65] ut sunt, voces, cantus, soni, incantamenta, &, quae ex religione sunt preces, coniurationes, exorcismata, & caetera sacra quae ad haec possunt adhiberi commode.

Shelfmark: E.833.(1.)
Shelfmark: 232.l.7.(2.)
Shelfmark: 719.f.16.
Author: AGRIPPA Henricus Cornelius
Uniform title: Single Works
Title: Henry Cornelius Agrippa his Fourth Book of
   Occult Philosophy. [A supposititious work.]
   Of geomancy.
   Magical elements of Peter de Abano.
   Astronomical geomancy [by Gerardus Cremonensis].
   The nature of spirits (by G. Pictorius).
   Arbatel of magick.
   Translated into English by Robert Turner.
Publisher: pp. 217. Printed by J. C. for John Harrison: London, 1655. 4o.
Publisher: pp. 206. Printed by J. C. for Tho. Rooks: London, 1665. 4o.