THREE BOOKS LW 


| Occule Philoſophy, 


WRITTEN BY . 7% 


Henry Cornelins AgripÞgy | 


OF 
NETTESHEI 
'Counſellerto Cuantes the Fiſh, 


EMPEROR of Germany: 
| AND K. / 


"Lip of the Prerogative Court. 


| — 
| 4:03 
Tranſlated out of the Latin into the 


Engliſh Tongue, By :F. F. 


— w—Y 
8+ 
FrY Printed bo R.W. for Gregory Moule, and areto 


be ſold at the Sign of the three Bibles neer the 
Weſt-cnd of Paris. 1 65 I. 


— 


—_—. 
—_— 


PR" 


I - 
SEP 9 1920 


wy UBRARY_ RS 


( 
; f fu 
Fo R 
#4 


- KL w _E "Ss ay * 
er} + + 


\ 
| 
| 
| 
| 
| 


Emry Cornelius Agrippa , Deſcended 
Belgia, DoRor of the Laws and Phy- 


the ſpiricuall Conrt, from his yourh he 
& applycd his mind co learning, and by 
' his happy wit obrained great knows- 

| | ledge in all Arts and Sciences; afcer- 
wards alſo he followed'the Army of the Princes, and for 
his valor was created Knight in the Field ; when he was by 
theſe means famous for learning and Arms abour 1530. He 
ave his minde to writing,and compoſed three Books Of Oc- 
cult Philoſophy ; afterward an InveRtive or Cynicall decla- 
mation of the uncertainty and vaaity of all things, in which 
he teacherh that there is no certainty in any thing, bat-in the- 
folid words of God, and that, to lie hid in the eminency of 
Gods word; healſo wrote an Hiſtory of the: double Coro- 


. nation of the Emperor Charls, and alſo oh the excellency of 


the feminine ſexe, and of the apparitions of ſpirits; bur ſecing 


that he publiſhed commentaries on the Ars Brevis of Raymun- 


des Lully, and was very much addifted co Occult Philo- 


ſophy and Aſtrology, there were thoſe who thought that he 
enjoyed commerce with devils, whom -notwithſtanding he 


confuted in his publiſhed Apology, and ſhewed, that he kept - 


himſ(cif. within the bounds of Art, 1538, He wrote many 


from a noble Family of Netteſo:m in 


ſick, Maſter of the Rols, and Judge of 


learned - 


F. | ho 


learned orations, which manifeſt to all the excellency of his 
wit; but eſpecially ten; the firſt on P/atoes Banquet, uttered 
in the Academy of Tricina containing the praiſe of Love ; 'the 
ſecond on Hermes Tf FPaoind of the power and wiſdom 
of God ;' the third for one who was to receive his degree of 
DoRor,; the fourth for the Lords of Aderz, when he was 
choſen their Advocate, 'Syntiice and Orator'; the fifth ro the 
Senate of Lwxenburg, for the Lords of Metz; The lixth to 
ſalute the Prince and Biſhop thereof, written for the Lords of 
Metz; the ſeventh to ſalute a noble man,written likewiſe for 
the Lords of Metz ; the cighth for a certain kinſman of his, 
a Carmelite,made Bachelor of Divinity, when he received his 


regency at Paris'; the-ninth for the ſorfof Griſtiern King of . 
Denmark, Norway, and Sweden, delivered at. the coming of. 


the Emperor; the tenth at the Funerall of the Lady CIar- 
/gret, Princeſs of Auſtria and. Burgundy ; he wrote alſo a Di- 
alogue concerning man, and a Declamgtion of a diſputable 
Opinion concerning originall ſin to the Biſhop of Cyrene ; an 
Epiſtle to Michael de Arando Biſhop of Saint Pawl; a com- 
plaint upon acalumny not proved, Printed at Strarburg 1539. 
and therefore! by theſe monuments publiſhed, the name of 
Cornelzus for his variety of Learning was famous, not only a- 
moneglt the Germanes, but alſo other Nations; for ſomes 
himſelf carpeth at all amongſt the gods ; amongſt the Heroes, 
Hercales hunteth after Monſters; n—_ the divels Plato 
the king of hell isangry with all the ghoſts ; amongſt Philo- 
ſophers Democrirxs laugheth at all things, on the contrary 
Heraclit#s weepeth at all things ; Pirrhias is ignorant of all 
things, and Ariſtotle thinketh he knoweth all things ; Dioge- 
es contemneth all things ; this Agrippa ſpareth none, he 
contemneth, knows, is ignorant, weeps, laughs, is angry, 
purſueth , catps at all things, being himſclt a luloſopher, a 
Demon, an Heroes, a god,and all things. | 


To 


A 


AS to EL, WES at RT hn. 
WE W*. re " PT» I , _ 


| 


Wi 


"i 


: 
\\ | 
WV \ \ . 


Wie Wig 


\ 


« FSG 


ny ay en 


PEP PEEPPPEPP DPPPPPE 
of ] he three B C 
oe xnighe, 3y Fagenics Philalerhes, * ohh 


Gu" ron Per-man | whom I ſhould not name, 
CI. c&I might Scem to meaſure Thee by Fame. 
Natures Apoſite, and her Choice High Pricft, 
Her MyſticaÞ, and bright gomgay | 
How amlT yapt when 1 contemplate Thee, 

And winde my ſe!f above AK that I [ce ! 

"The Spirits of thy Lines infule a Fire 

Like the z#or{ds Soul, which makes me thus aſdire ; 
I am «body d by thy Books, and Thee, 

And. inthy Papers inde my Extaſfie, 

Or if I pleaſe but to deſcend a ſtrain, 

Thy Elements do shreen my Soul again. 
I can w1ndreſs my Self by thy bright Glaſs, 

And then reſume th" Incloſure, as I was- 

Now1T am Earth, and now a Sta;, and then 

A Spirit : now a Star, and Earth agen; 

Or if I will but ramafle all that be, 

In the leaſt moment I ingro/s all Three. 

I ſpan the Hcaven and Earth, and things above, 

And which is more, joyn Natures with their 7ove. 
He Crowns tay Soul with Fire, and there doth ſhine 
Bur like the Rain-bow in a Cloud of mine. 


® Yet there 5a Law by which I di/compoſe 


The Aſhes, and the Fire it (elf diſcloſe, 

But in hls Emraid ſtill He doth appears 

They are bur Grawe=clothes which he ſcatters hene, 
Who ſees this Fire without his Mash, His Eye 
Muſt needs be ſwaktow'd by the Light, and die. 

T heſe are the Myſteries for which I wept 
Glorious Agyippa, where thy manta wh 
Where thy dark Texture made me wander far, 
Whiles through that pathleſs Night, I rrac'd the [{a;, 
But I have found thole Myſteries, for which 
Thy Book was more then thrice-pil'd o're with Pitch. 
Now anew Eaſt beyond the ftays I ſee 
Where breaks the Day of thy Divinitie : 


. Heav'n ſtates a Commerce here with Man, had He 


But gratefull Hands to take, and Eyes to ſee. 
Hence you fond School: men, that high truths deride, 

And with ao Arguments but Noyſe, and Pride ; 

You that damn al/ but what your (elves invent, 

And yet find nothing by Experiment ; 

Your Fate is written by an ua/cen Hand, 

But his Three Books with the _ _ ſhall Rand. 

a 2 


4 


w» - 
+» **f3© 


< 


d*; \ 


A 
: FN 


—_— 
"0 F; 
OY 


To the Reader. 


Do not doubt but the Title of our Book of 
Occult Philoſophy,or of Magick, may by 
the rarity of it allure many to readit, a- 
W 1mong ſt hich, ſome of a craſie judgement, . 
and ſome that are perverſe willcome to 
hear What I can ſay, Who by their raſh ig- 
W norance may take the name of Magick 1: 
the worſe ſenſe, and though ſcarce having 
ſeen the title, cry out that I teach forbidaen Arts, ſow the ſeed of 
Hereſies, offend pious ears, and ſcandalize excellent wits ; 
that I am a ſorcerer, and ſuperſtitions, and divelliſh, who indeed 
am a Magician : to whom I anſtver, that a Magician doth not 
among ſt learned men ſignifie a ſorcerer, or one that ts ſuperſtitie 
, ous, or aivellſh; but a wiſe man, apricſt, a prophet ; and that 
f theSybils were Magicianeſſes,& therefore prophecyed moſt eleerly 
* of Chriſt; and that Magiciqns , as wiſemen,by the wonderful ſe- 
crets of the world, knew Chriſt the author of the world to be born, 
ana came firſt of all to wor ſhip him ; and that the name of 1Ma- 
+ giche was received by Phyloſophers, commended by Divines,and 
* rot wnacceptable to the Goſpel. 7 believe that the ſupercilious 
cenſors Will objeft againſt the Sybils ; holy Magicians, and the 
A Geſ* 


: [7 
v0. IN | 
-4i[® uT 
”, BZ QY 


Goſpel it ſelf ſooner then receive the name of Magick intofavor; 
ſo conſciencious are they, that neither Apollo,nor all the Muſes, 
nor an Angel from Heaven can redeem me from their curſe. 
whom therefore I adviſe, that they read not our Writings ,. nor 
underſtand them,nor remember them. Foy they are pernicious, and 
full of poyſon; the gate of Acheron is in this book; it ſpeaks 
ſtones, let them take heed that it beat not out their brains. But 
you that come without prejudice to read it, if you have ſo much 
diſcretion of prudence, as Bees have in gathering hony, read ſe. 
curely,and believe that you ſhall receive uo little profit, and much 
leaſere ; but if you ſball find any things that may not pleaſe 
you, let them alone, and make no uſe of them ;, for I do not ay- 
- prove of them, but declare them to you ; hut do not refuſe other 
things, for they that look into the books of Phyſitians,do together 
with antidotes and medicines, read alſo poyſons. I confeſs that 
Atagich it ſelf teacheth many ſuperfluous things and curions pro- 
dives for oſtentation , leave them as empt 7 Things, yet be not To 
zorant of their cauſts. But thoſe things whith are for the profit 
of man, for the turning aWvay of evil events , for the deſtroying of 
ſorceries, for the curing of diſeaſes , for the exterminating of 
| phantaſmes, for the preſerving of life, honor, fortune, may be 
done Without off ence to God, or injury to Religion, betanſe they 
are, as profitable, ſo neceſſary. But I have admomphed you,that I 
have Writ many things,rather narratively then aftrmmtively; for 
ſoit ſeemed neeaful that ne ſhonld paſs over fewer things follow. 
ing thy judgements of Platonilts, and other Gentile Philoſophers 
when they did ſuggeſt an argument of Writing to our purpoſe: 
therefore if any error have been committed, or any thing hath 
been ſpoken more freely, pardon my youth; for I wrote this being 
ſearce a yong man, that I may excuſe my {elf, and ſay, whileſt 1 
Was a child, I ſpake as a childe, I underſtood as a child, but being 
ecome a man, 1 retratled thoſe things which I did being a boy, 
and in my book of the vanity and uzcertainty of Sciences I di1 
for the moſt part retralt this book. But here baply you may 
blame me again, ſaying, Bekold thay being a youth didſt write, 
and now being old haſt retrafted it ; What therefere haſt thou (et 
forth ? I confeſs Whilſt 1 was very youg, I ſet upon the Writing 
0 


ASS. 


CO 


of theſe books, but hoping that 1 ſhould ſet ther forth with core 
reftons and enlargements, and for that cauſe 1 gave them to 
Tritemius a Neapolitanian Abbot, formerly 4 Spanhemenſian, 
a man very induſtrious after ſecret things. But it happened af. 
terwards, that the Work being intercepted, before I finiſhed it, 
was carryed about imperfett, and impoliſhed, and aid fly abroal 
in [taly , in France, in» Germany through many mens hands,and 
[ome men,Wvhether more impatiently, or impudently,1 knoWv not, 

world have put it thus imperfe(t to the preſs, With Which miſ- 

cyeif I being affefted, determined to [et it forth my ſelf, thinking 

that there might be leſs danger if theſe books came out of my 

hands. with ſome amendments, then to come forth torn, and in 

fragments out,of other mens hands. Moreover I thought it no 

crime if I ſhould not ſuffer the teſtimony of my youth to periſh. 

Alſo We added ſome Chapters,and We inſerted many things,which 

did ſeem reyfit to paſs by, which the curious Reader ſhall be able to 

rnderſtand by the inequality of the very phraſe ; for we were un- 

willing to begin the work, aneW, and to unravel 4ll that We had 

dowe, but to corrett it, and put ſome flouriſh upow\'it, Wherefore 
noW [ pray thee,CurteonsiReader, again, Weigh not theſe __ 
according to the preſent time of ſetting them forth, but paraon 
' may curious youth, if thou ſhalt finde any thing in them that may 
di'pleaſe thee, 


F4 


”y 


To R. P.D. lobn Tritemins, an Abbor cf Saint 


Fames in the Suburbs of Her bipoli s, Henry Corne- 
lus eAgrifpa of Netteſheym {cndeth greeting, 


Hen I was of late (moſt reverend 
> Fathcr) for a while converlſart 
N with you in your Monaſtery of 
N Eeroipels, we conferred together 


of other ran which as yer lye 
hid in LES | any and Arts; and then there 
was one great queſtion among(t the reſt, why Ma- 
eick, whereas It was accounted by all ancient Phi- 
loſophers the chicfeſt Science, &by the ancient wile 
men, & Prieſts was always had in great veneration, 
came at laſt after the beginning of the Catholike 
Churchto be alwaics odious ro, and ſuſpeted by 
the holy Fathers,and then exploded by Divines,and 
condemned by ſacred Canons, and moreover by all 
laws,and ordinances forbidden. Now the cauſe, as I 
conceive 15 no other then this,v/F. becaule by a cer- 
tain fatall depravation of times, and men,many falſe 
Pht- 


-, *s 4 - F" 


$ 
{| 
4 
' 
Þ. 


- 
. a ” . 
e A+; - : ” 
— ——_— 
» 


* - 
4 —_ "I. 5 
— tn ae "Tas. / ; 


* fo wah - 


% a of ” 
8 wo ; ; 
ow I ae IE : 
. 


* 2 CH: - was %. \ . 4 


a. _ 


L —_——_— 


Philoſophers crep in, ard theſe under the name of 
Magicians, heaping together through various ſorts 
of errors and faQions of falſe Religions, many curſ- 
ed fuperſticions and dangerous Rites, and many 
wicked Sacriledges,out of Orthodox Religion,even 
tro the perfeRion of nature, and defſtrution of men, 
and injury of God, ſer forth very many wic' cd,and 
unlawtult books, ſuch as we ſce carryed about in 
theſe daycs, to which they have by ftcalth prefixed 
the moſt honeit name, and ticle of Magick. They 
therefore by this ſacred ticle of Magick, hoped to 


 , gaincredieto their curfed and deteitable fooleries. 


Hence it is that this name of Magick, formerly ho- 
norable, is now-in theſe dayes become moſt odious 
to good and honeſt men, and accounted a Capiral 
crime,"if any one dare profeſs himſelf ro be a 
Magician, cicher in Doarine or works, unleſs haply 
ſome ecnain old doting woman, dwclling inthe 
Country, would be believed to be s\ilful, and have 
a Divine power,that(as ſaith Apslcius ſhe can throw 
down the Heaven, lift vp the earth, harden foun-' 
tains, waſh away mountains, raiſe up Ghoſts, caft 
down the Gods, cxtinguth the Scars, illumnate hcl, 


er as #ir*l fings, 


Shel promiſe by her charms to caſt exeatcares, 
Or eaſe-the mind) of men, and make the: Stars 
For to go back, and rivers to ſtand ſtill, 

And r «rſt the wiahily ghoſts eugn at her wilt, 
To make the earth togroan, andirees 10 fall 
From the mount «ns 


A 3 Hence 


| Hence thoſe things, which Lucan relates of Theſſals 


that Magicianeſs, and Homer of the omnipotency of 
Circe, whereof many Iconfeſs are as well of a fal- 
lacious opinion,as ſuperſtitious diligence,8& pernici- 


ous labor,as when theycannot come under a wicked 


Art, yet they preſume they may be able to cloak 
themſelves under that venerable title of Magick. 
Since then theſe things arg ſo, I wondered much, 
and was not leſs angry, that as yer there hath been 
no man, who did challenge this ſublime and ſacred 
diſcipline with the crime of impiety, or had deliver- 
cd it purely,and ſincerely to us, fince I have ſeen of 
our modern writers Roger Bacon, Robert an Engliſh 
man, Peter A pponus, Aivertus the Teutonich, Arnol- 
Aus ag villa Nova, Anſelme the Parmenſian, Picatrix 
the Spaniard, Cicclus Aſculus of Florence, and many 
othefs, bur writers of an obſcure name, when the 

promiſed to treat of Magick, to do nothing but irra- 
tionall roies, and ſuperſtitions unworthy of honeſt 
men. Hence my ſpirit was moved, and by reaſon 
partly of admiration, and partly of" indignation, I 
was willing to play the Philoſopher, ſuppoſing that 
I ſhould do no diſcommendable work, who have 


been always from my youith a curious, and undaunt-. 


cd ſcarcher of wondertull effects,and operations full 
of myſteries; if I ſhould recover that ancient Ma- 
eick thediſcipline of all wiſe men from the errors 
of impiety , purifie and adorn it with its pro- 
per luſtre, and vindicate it from the injuries of 
calumniators; which thing though I long delibera- 
red of it in my mind, yer never dutſt as yet under- 
take , but after ſome conference betwixt us of 


theſe 


\. 


theſe-rhings at Herbipolts, your tranſcending know- 
ledge, and- learning, and your ardent adhortcation 
pur courage, and boldneſs inro me. There ſcle&ing 
the opinions of Philoſophers of known credit, and 
purging the introduction of the wicked (who dif- 
ſemblingly, with a- counterfeired knowledge did 
reach, rhat traditions of Magicians muſt be learned 
from very reprobate books of darkneſs, as from in- 


. ſtitutions of wonderfull operations) and removing 


- & - 
% : ua + . 
Wo 


all darkneſs, have at laſt compoſed three compen- 
dious books of Magick, and titled | . Of occult 
Philoſophy, being a title leſs offenſive, Fhich books 
I ſubmir (you excelling in the knowledge of theſe 


* things) to your correction and cenſure,thar if I have 


wrote any thing which may tend either to the con- 
tumely of nature, offending God,or injury of Religi- 
on,you may condemn theerror ;z bur if the ſcandal 
of impiety be diflolved and purged,you may defend 
the tradition of truth; and that you would do ſo 
with theſe books, and Magick it ſelf, that nuthing 
may be concealed which may be proficable,and no- 
thing approved of which cannot bur do hurt, by 
which means theſe three books having pafſed your 
examination with approbation, may at length be 
thought worthy ro come forth with good ſucceſs 
in publike, and may not be afraid to come under ' 


the cenſure of poſterity. 


Farewell, and pardon theſe my bold undertakings. 


John 


\ 


\. , * 5 
"I 
* © : 
#. 
1 - 
P be Lo 
- G . 


TT 


Fohn Tritemius, Abbot of Saint Fames of Herbipolis, 
formerly of Spanhemia, to his Henry Cornelius 
Agrippa of Netteſ-heym, health and love. 


8 Our work (moſt renowned. Agrippa) 
g Entituled Of Occult Phyloſophy, 


FI which you have ſent by this bearer to. 


— Cc 


me tobe examined, with how much 
pleaſnre 1 received it, no mortall 
fomgue can ever expreſs, nor the pen 

UM NPIS iy write; 1woundred it your more 
then vulgar learning, That you being ſo your ſhould pe- 


% 
Pod 


ignorant ,arcording as you your ſelf are divinely enlight- 
ned , neither let the conſideration of idle vain fellows 
withdraw you from your purpoſe, 1 ſay of them, of whom 

is 


- 


« * " 
ROS my | 


—— 


it ſad , The wearyed Ox treads hard, Whereas no man, 
ro the judgement of the wiſe, can be truly learned, who « 
ſworm tothe rudiments of one only facalty ; But you hath 
God gifted with a large, and ſnblims wit, not this 
ſhould imitate Oxen,but birds , neither think it ſuffui- 
ent that you ſtay about particulars, but bend your mind 
ronfudently to nniverſals, for by ſo much themure leayn- 
ed uy one #s thought, by how much fear vhings bt & ig- 
norant of, Moreover your wit u fully apt i all things, 

and to be rationally employed, not in a few, or low things, 
but many, aud ſublimer. Tet this one rale 1 adviſe you to 
obſerve, that you communicate wnlgar ſecrets to wwlgar 

friends, but higher and ſecret 10 higher , and ſecret 

friends only. Grve Hey to an Ox, Sugar i0 a Payret 01- 

ly ; underſtand my meaning, leaſt you be trod under the 

oxens feet, as oftentimes 71 fals ont.. Farewell my hap- 

py friend, and if it lye in my power to ſerve you, com- 

mand me, and according to your mr og it ſhall without 

delay be done ;, alſo let our friendſhip increaſe daily , 

write often to me, and ſend me ſome of your labors I ear- 

weſtly pray you. CAgain farewell. 


From our Monaſtery of Peapeli,, 
the $. day of April, An, M.D.X. 


To the Revernd Father in Chriſt, and moſt 


Illuſtrious Prince, Hermannus, Earl of Wyda, by 
the Grace of God Archbiſh-p of the holy 
Church of Colonia, Prince Elector of the holy 
Romane Empire, and Chict Chancellor through 
Italy, Duke of Weſtphalia, and Angaria, and de- 
{cended of the Legatc of the holy Church of 
Rome, one of the Vicar Generals Court, Henry 
Cornelius Agrippa of 'Netteſ-heym, (cndeth gree-. 
ting. 


I Uch is the greatneſs of your te- 
 nowned fame (molt reverend, 
x, and [[luſtrious Prince.) ſuch is 
" the greatnels of your vertues, 
' and Iplendor of learning, and 
frequent exerciſe of the beſt learning, and 
orave oration,with ſolid prudence, and ele- 
gant readines of ſpeaking knowledge of ma- 
ny things conſtant Religion and commend- 


: able 


_—_ % 


<» 
Fs 
*3 
= 


able conditions, with which you are endow- 
ed beyond the common cuſtom of others, I 
ſay nothing of thoſe ancient monuments of 
your eminent nobility, the treaſures of your 
riches, both old,and'new,the largneſs of your 
dominion, the ornaments of the ſacred dig. 
nities, with the excellency whereof you ex- 
cel, together with the comely 'torm ,* and 
ſtrength of the body. Though all thele things 
be very great,yet I elteem you far greaterthen 
all thele, for thoſe your Heroick, and ſuper- 
illuſtrious vertues, by which you truly have 
cauſed, that byhow much the more any one 
is learned, & loves vertue, ſo much the more 
he may defire to infinuate himſelf into your 
favor, whence allo am-reſolved that your 
favor ſhall be obtained by -me , bur' after 
the manner of the people of Parthia, i.e. not 
without a preſent, which cuſtom of ſaluting 
Princes, is indeed derived from the Ages of 
the Ancients, unto thele very times, and ſtill 
we lee it oblerved. And when I ſee certain 
other very learned men to furniſh you with 
fair, and great preſents of their learning, leaſt 
only ſhould be a neglecter of your worſhip 


and 


——_—. 


| 


and reverence,l durſt not apply my ſelf with. 
empty hands to your greatnels. Now being 
thoughrfull , and looking about in my 
ſtudy to ſce whar preſent 1 fhould beſtow 
upon ſuch an IIluftrious Prince, behold !: a- 
mongft {uch things are were cloſely laid up, 
the books UfOccult Philoſophy,or of Magick, pre- 
ſencly offered themſelves, ſuch as I attempted 
to write whileſt | was very yong, and now 
many yeers being paſt, as it were forgetting 
them,have neglected co perfect them , | pres 
fencly made haſt as it were to pay my vows, 
to preſentthem-to your honor to. complear 
them. Fyuly 1 was. perfwaded thar | could 
give nothing more acceptable to you, then a 
new work of moſt ancient and: abftruſe 
kearning; Lſay a work of my eurious youth, 


| buradectrine of antjquiry, by: nene | dare 


fay hitherto. atrempred. to. be reſtored. Yet 
my works are not wrote to-you, becauſe they 
are worthy: of you, but that they might 
make a way open-for meto-gain. your favor. 
] belcech you,if ir may be, let them-be excu- 


ſed by you.l ſhall be deveredly yours,if theſe 


| Sudies. of my: youth ſhall by the authori- 


ks ty 


—_ — 


—— 


ty of your greatneſs come into knowledge, 
envy beth chaſed away by the power of 
your worthineſs, there remain the memo- 
ry of them to me , as the fruitof agood 
conſcience, ſeeing many no in them 
ſeemedto me, being older,as moſt profitable, 
ſo moſt neceflary ro be known, You have 
therefore the work, not only of my youth, 
but of my preſent Age, for I have corrected 
many Errataes of the work of my youth, [ 
have inſerted many things in many places, 
and have added many things to manyChap- 
ters, Which may eaſily be perceived by the 
inequality of the ſtile; and ſo ſhall you 
know thart I ſhall all my life be devoted to 
your plealure. Farewell moſt happy Prince 


of happy Colonia. | 
P 


' From Mechlinia, Anno M. D.X X X II. 1# 
the moneth of January. | 


= 
——= 72 = 
_ __— - _ 


—— 
« * _ - ———— > —— — _ 


—_—— 


 PPPPPIP PPP APHPBEyG 


Judicious Reader ! 


- 


@ Here t5 the outſide, and the inſide of Philo- 
WS /ophy ; but the former without the latter 
JN # but an empty flouriſh; yet with this a= 
lowe moſt are ſatisfied, To have a bare 
notion of a Diety, to apprehend (ome mo- 
tions of the Celeſiials, together with the 
/" common operations thereof, and to con- 
ceive of ſome T erreſtial produttions, is but what it (uperficiall, 
and vulgar; But thus ts truethis 1s ſublime, but Occult Philoſo- 
phy ; to mnderſtand the myſterious influences of the intellefuall 
world upon the Celeſtial, and of both upon the Terreſtiall ; and 
to know hoW to diſpoſe, and fit our ſelves ſo, as to be capable of 
receiving thoſe ſuperiogr operations, Whereby we may be enabled . 
to operate wonderfull things, which indeed ſeem impoſſible, or 

at leaſt unlawfull, When as inaced they may be effetted by a ag=-/ 
turall power, and Withont either offence toGod, or violation o 

Religion, Toaefend Kingdoms, to diſcover the ſecret connſels 
of men, to overcome enemies, to redeem captives, to increaſe 
riches, to procure the favor of men, to expell diſeaſes, to preſerve 
health; to prolong life, to reneW youth, to foretell future events, 
to ſee and know things done many miles off, and ſuch like as 
theſe, by vertre of ſn:pertor influences , may ſeem things incredi- 
ble; Tet read but the enſning Treatiſe, and thox ſtralt ſee the 
poſſibility thereof confirmed both. by reaſon, and example. 1 
ſpeak now to the judicious , for as for ethers, they neither know, 
nor bel:eve, nor wil! know any thing, but What t5 vulgar, nay 
they think, that beyoud this there 1s ſcarce any thing knoWable ; 
When 45 indeed there are profound myſteries in all beings, even 
from Ged.n the higheſt heavens, to the divels in the loweſt hell ; 
Teain wiry numbirs, names, litters, charatters, oeſtrires, time, 


place and ſuch like, ail which arc by this learned «Author pro-. 
founaly 


kk. O—— 
= 


ur” 


EE 


preſſion therefore 1 have expreſſed them inLatiniſms orGreci/ms, 


foundly diſcuſſed. 1 cannot deny but in this his Work there ts 
much ſuperſtition, and vanity. But remember that the beſt 
Gold muſt have the greateſt allowance;conſider the time of dark- 
weſs, and of hu youth, When, the place Where, and the things 
Which he hath diſcovered and wrote, and thow wilt rather admire 
his ſolidity ,then condemn ht; vanity. Gold hath much blackneſs 
adhearing to it aſſoon asit uu taken out of the earth. Myſterious 
truths do not preſently ſhine like rayes of the Sun aſſoon as they 
are recovered from a lons darkneſs, but are clouded With 
ſome obſcurity. Nay 1 nill not ſuy but this ' Agrippa might 
obſcure theſe myſteries like an Hermeticall Philoſopher, 
on purpoſe ,that only the ſons of eArt might underſtand them. He 
perhaps might mix chaffe With hi Wheat, that quick. ſighted 
birds only might find it out, and not [Wine trample it underfoot. 
From ſaying much as touching the excuſing, or commending 
this «Author, IT amalready prevented; For at the beginning and 
ending of this book there are ſeveral Epiſtles of his own to others, 
Wherein he excuſeth what may be excepted againſt him ; and of 
others to him ſufficiently commending what 1 praiſe Worthy in 
him;to which may be added that honorable teſtimony given to hins 
by the author of that wroſt witty, ([ublimeThe-anthropoſophia 
Theo-magica, /ately ſer forth. «All that I ſhall ſay to perſwade 
thee to read this book 1s but to deſire thee to caſt thine eye upon 
the Index of the Chapters contained therein, which ts at the end 


' thereof : and thou ſhalt therein ſee ſuch variety of wonderful [ub- 


jefts,that at the ſight thereof thou Wilt be impatient till thou haſt 
read them. I ſhall crave leave now to ſpeak, one Word for my 


ſelf” If this my tranſlation ſhall neither anſwer the worth of the 


Anthor,or expeflation of the reader ;conſider that the unquathneſs 
of the Authors ſtile in many places, the manifold Errata's, as 
well literall,as thoſe inreſpett of Grammatical conſtruftion,may 
happily occaſion ſome miſtakes in this my tranſlation.Tet nowitht- 
tanding,] hope Thave,though without much elegancy (which in- 
deed the matter would not bear) put it into as intelligible .an En 


liſh phraſe as the orginal would afford. As for the terms of art, 


which are many, divers of them Would not bear anv E noliſh ex* 


Ace 


LY 


— a>. <2 —- 


— ——_— TY 


according a1 1 have found the, 1 hops an Artift will be able to 


' obligethy friend, 


—_— 


underſtand them ; as for Errata 7, as 1 ear{ovily read ever the 
book, 1 obſerved theſe as youſee mentioned. If thou ſhalt meet 
with any more, as it 1s pefſible thou mayſt, be thou caydid,and im- 
pute thems tothe Printers miſtake; for Which,as alſo for taking in 
the beſt ſenſe, what here I preſent thee withall,thow ſodlt for ever 


| Fs 


Errata. Cmnyen dra 


| 15 
ſy e e. line 1. blot out che word Natural. p. 12. 1-13. r. Heſrod. p.46.1.6 r. very Jitle. p 24.). + r* 
P heli vernareuce. p-24-1 5 r. they: p.24. 1.5 ratrp. P. 41 |. 4-r. Origanwn. p.c9 1, 127. were p.b;. Lizq- 
which .p.86. 1 37.r. Srorax. p.g5.1.31-r.or to.p.co9s.1 37 r, odv les. p 126 L.15.r.place.p.146. 1.7 c. brought forth, 
pÞ-1$3 1.26. cr. Jove- p. 185. L 15.r. 1 heutp 88.144. r, rafting and tceling, p. 194. 1. 21, x, Manns 45 tv be gather. 
ed, and work to be done. p. 210. 1.8. r. 0 p- 211. | 37,7. every. p 235-1. 1. r. of the ſame. p. 236.1, 20, 
x. pwelves. p. 242, 1.7. r. from it. p. 247-1. 2, for 48.r.43 p-247-| 3. for 18-r. $1, p.247 1. 6. for 38.c. 39, 
wo 'T 249- |. 3. for 4x. r. Gp 249-1.4.torzs.r. ;5. p. 249-1. 4. turns r- 25. p 249.1 6. forgy-r. 46. pz 1, 
4. for 95-1. 76, p. 251. [, 1. forgy. r. 54 on L-% for 35-7. 3b. p. 251. 1.4. tor g5.r.48. p: 251-1 x5. tor 
GB. x. Gy, p- 25*- 1-6. for ge,r. $8. p. 254. 1. 7. tor p9. r: 757 p _ 25- tor the Gramarian, r, Crammaticas, 
p- 260- ). (3-F. Are. Þ 264-1, 5-r. fomething. p. 304. 1.26 r. fitver. p- 306, 1.7, x, fear. p 316. 1. 3. r. &- 
wonigeall. p.g1. 1. 24 page ey 146- 10. r. confide, p. 454+ 1, 15. F: injurious. p. 3658, 1, 4. r. Sera- 
185, A, 376+ 1. 10.r. genii, p.3v0.1.15, tor portracting even inhrerly, r. penetrating even rothe very centre. 
' 39. +19, Cu'anns, 39g 1, r. world. p. 406; |, 16. F. (ze Us. P. 437, 1.19, blor out an. p. "az. 1, 
Br, they, p- 439+ |, 3g. Hor opt the. 'p.gqy, 8, r. writ. p, 448- 1.1, 7. by theſe, p. 45e, |, 39. lor out ol, 
P.477-1, 27. r. many, p. yig-l, 19. 7. fight, p« Fip. 1, 6.7. do they, pe 25-1. pg. r. leſs. p. 5:y. lore r, thingy 
b6-p:5 1-4-2 g5, marking, 


had = 
* Lads. ud £6 * hs 


IR. 


» * ICI. 


—- 


a 


To my moſt honorable, and no leſs learned 
Friend, Robert Childe, Doctor of Phyfick. 


SIND IR! Great men decline, migh- 
D ty men may fall, but an ho- 


Q QY 
D 


a We nt Philolopher keeps his 
SEEN Station for ever. To your felt 
C / , therefore I crave leave to pre- 
T ſent, what I know you are a- 
ble to protect;nor with (word, but byreaſon; 
& not that only, bur what by your acceptance 
you are able to givea luſtre to. I ſee it is Hot 


in vain that you have compaſſed Sea and 


Land, for thereby you have made a Prole- 


lyte, not of another, but of your (elf, by be- 
ing converted from vulgar, and irrational 
incredulities to the rational embracing 
of the ſublime, Hermerticall , and The- 
omagicall truths, You are skilled in 
the one as if | Hermes had been your 
Tutor; have inſight in the arher, as if Agrippa 

(d) Your 


your Maſter, Many tranſmarinePhilolophers, 
which we only read, you have converſed 
with : many Countries, rarities,and antiqui- 
ties, which we have only heard of, and ad- 
mire,you haveſcen. Nay you have not only 
heard of, bur ſeen,not in Maps, but in Rome 
it ſelf the manners of Rome. "There you have 


ſeen much Ceremony, and little Religion , 


and inthe wilderneſs of New England, yon 
have ſeen amongſt ſome,much Religion,and 
little Ceremony ; and amongſt others, I 
mean the Natives thereof , neither Cere- 
mony, nor Religica , bur what nature di- 
Qatcs to them. In this there 15 no ſmall yari- 
ety, and your obſzrvation not little. In your 
paſſage thither by -Sea, you have ſeen the 
wonders of God in the Deep; 2nd by Land, 
you have ſeen the aſtoniſhing works of God 
in the unacce{;1b'e Mountains. You have lefc 
no ſtone untarned, that the turning thereof 
might cor:duce to the diſcovery of- what 
was Occilt,and worthy to be known. It is 
part of my ambition to let the world know 
that I h-nor ſuch as your ſelf, & my learned 
rriead, & your experienced fellow-traveller, 
Door Charlet, who have, like true Philoſo- 


phers 


+» | 
de 2 


P ; $a 4 


» 
'I 


phers negle&ted your worldly advantages to 
become maſters of that which hath now 
rendred you both truly honorable. If 1 had 


| , as many languages as your ſelves , the rhe- 


- toricall and patheticall expreſsions thereof 


would fail to ſignifie my eſtimation of,and 
affections towards you both. Now Sir ! as 
in reference to this my tranſlation, if your 
judgement ſhall finde a deficiency. therein, 


| let your candor make a ſupply thereof. Let. 
\ this Treatiſe of Occult, Philofophy coming 


as a ſtranger amonglt the Engliſh, be patro- 


- nized by you, remembring that you your 


Yn | 


ſelf was once a {ranger in the Country of its 
Nativity. This ſtranger I have drelled in 


> an Engliſh garb, butif ic be not according 


_* tothe faſhion, and therefore ungrateful to 


| any,leryour approbation make it the mode, 


A 


— OT" _ IN + FP 
— erattFf wv Ava". i tc 


you knowltrangers moſt commonly induce 


a faſhion,eſpecially it any once _ tO ap- 


prove of their habit. Your approbarion is 
chat which it will ſtand in need of, and 


which will render me, 
SIR, 


Moſt obligedly yours, 


ws F. F.. 


| : 
bl 
- 
wel 
F 


y m 
's Ragmatick Schoolmen, men mad: ip of pride, 
' 3 And raling p_— who truth deride, 
| And ſcorn all elſe but what your ſelves deviſe, 


And think theſe high-learned [rafts to be but lies, 
; Do not preſume, unle(s with hallowed hand | 
Ll To tonch theſe books who with the world [hall ſtand; 
1 They are indeed myſterious, rare andrich, 
And far tranſcend the ordinary pitch. 


=o 


lo. Booker. 


| Three Books of OS-utt Philoſophy , or of 


Magick ; Written by _ Famous Man 
_ Henry Cornelius «Agr ippa, Knight, 


And Doctor of both Laws, Counſellor to * 


Ceſars Sacred Majeſty, and Judge of the 
Prerog oative Court.  * 


Book k 


— cc —__r_ 


CHAP. I, b 


How M.rgicios Colict vertnes fy oms the three-fold World, 
Fa i dec, ied 13 theſe three Books, 


aSEcing there is a three f-14 World, Eic- 
mentary, Celeſtiall,and inteliect; aajl and 
every inferior is poverncd by 1s ſupert- 
or, and receiyeth the influence of the 


vertues thereof, {o that the very origin2l, 
J and chief Worker of all doth by ange ls, 


ED 


X 4 L +3 A *.* > 4 
—ISLS IL... . 


—_— 4 4 
Sv SL. 


plants, Metal: p, and Stones convey from 


himſelf the — his Omnipotency upon us, for whoſe 
B | ſervice 


Of Occult Philofophy. Book | 


ſervice he made,and creafed all theſe things : Wiſe men con- 
ceive it no way irrationall that it ſhould be poſſible for us to 
aſcend by the ſ5me degrees through each World, to the ſame 
very originall World it ſelf, the Maker of all things, and firſt 
Cauſe,from whence all things are, and proceed ; and allo to 
enjoy not only theſe vertues, which are already in the more ex- 
ceilent kind of chings, bur alſo beſides theſe, to draw new ver- 
cues from above. Hence it is that they ſeck afcer the vertues of 
the Elementzry world, through the help of Phyſick, and Na- 
tural Philoſophy in the various mixtions of Naturall things, 
then of the Celeſtiall world in the Rayes, 2nd influences there- 


of, according to the rules of Altrologers, and the doArines of | 


Mathemaricians, joyning the Celeſtiall vertues to the former : 


Moreover, they ratifie and confirm all theſe with the powers of 8 


divers Intelligencies, through the ſacred Ceremonies of Reli- 
gions. The order and procels of all theſe I ſhall endeavor to 
deliver in theſe three Books : Whereof the firſt contains natu- 
rall Magick, the ſecond Celelſtiall, and the third Ceremonial. 
But I know not whether ic be an unpardonable preſumption 
in me, that I, a man of ſo little judgement and learning ſhould 
in my very youth ſo confidently ſer upon a buſineſs ſo difficult, 


ſo hard,and intricate as this is. Wherefore, whatſoever things | 


have here already, and (hall afterward be ſaid by me, I would 
not have any one aſſent tothem, nor ſhall I my ſelf, any fur- 
ther then they ſhall be approved of by the Untiverſall Church, 
and the Congregation of the Faithful], 


—_ —TSC 


CHAP. IT. 


—  — 


What Magick ts, What are the Parts thereof, and how the Pro- 
feſſors thereof muſt be qualified. 


" Agick isa faculty of wonderfull vertue , full of moſt 


high myſteries, containing the moſt profound Con- ; 


' templation of moſt ſecrer things, together with the nature, 
power, quality, ſubſtance, and vertues thereof, as alſo the 


know» 
/ 


i 


Book 1. Of Occult Philoſophy. 


LO OS 


knowledge of whole nature , and it doth inſtruR us concern- 
; ing thediffering, and agreement of things amongſt themſelves, 
** whence it produceth its wonderfull effects, by uniting the ver- 
-2Z tues of things through the application of them one to the 0- 
2F ther, and to their inferior ſutable ſubjeRts, joyning and knit- 
# ting them rogether throughly by the powers, and vertues of 
® the ſuperior Bodies. This & the moſt perfeR,and chief Science, 
2 that ſacred,and ſublimer kind of Phyloſophy , and laſtly che 
i moſt abſolute perfeion of all moſt excellent Philoſophy. For 
22 ſceing that all regulative Philoſophy is divided into Naturall, 
'X Mathematicall,and Theologicall: (Naturall Philoſophy teach- 
-& eth the nature of thoſe things which are in the world, 
425 ſearching and enquiring into their Cauſes, EfteAs, Times, Places, 
7 Faſhions, Events, their Whole, and Parts, alſ6 


The Number and the Nature of thoſe things, 

(al d Elements, what Fire, Earth, eAtre forth brings: 

| From Whence the Heavens their beginnings had ; - 
C Whence Tide, Whence Rainbow in gay colours clad. 

What makes the Clouds that gathered are, and black, 

To ſend forth Lightnings, and a T hunaring crack,; 

hat doth the Nightly Flames, and Comets make ; 

What makes the Earth to ſwell, and then to quake : 

What ts the ſeed of Metals, and of Gold 

What Vertues, Wealth, doth Nature s Coffer hold. 


All theſe things doth naturall Philoſophy, the viewer of na- - 
rare contain , teaching us according to Yire:l's Muſe, 


————hence all things flow, 
Whence Mankind, Beaſt, Whence Fire, whence Rain, and Snow, 
Whence Earth-quakes are, Why the Whole Ocean beats 
Over his Banks, and then again retreats : 
hence ſtrength of Hearbs,whence Conrage, rage ef Bruits, 
All kinds of Stone, of Creeping things, and Fruits, | 


But Mathematicall Philoſophy reacketh us to know the 
B 2 \ quantity 


FY 


=: Of Occult Philoſoptly. Book 1. 


quantity of naturall Bodies, as extended into three dimenſi- 
ons, as alſo to conceive of the motion, and courſe of Celeſtiall ' 
Bodies, ! 

- —=—— Ain great haft, 
1 1 hat mkes the col-len Star; to march ſo faſt ; 
WOh- What makes the loom ſometimes to m.1k hey face, 
| T he Sun alſo, as if in ſome diſgrace. 


1 —_= 


And as Virol ſings, 


How th' Sun aoth rale with trbel ve Zodiack Signs. 
The Orb thats meaſur'd round about with Lines, 
It doath the Heavens Starry way mike knows, 
eAnd ſtrange E clipſes of the Stn. and Moon, 
WF eArtiurns alſo, and the Stars cf Rin, 

12T T he ſeaven Stars likewiſe, and Charles bis 13715 
| Why Winter Suns make tow'ras the Well [0 f.:jÞ ; 
What makes the-Nights ſo long ere they he paſt ? 


? 


- o 
T ———_— 
- Y » © + _ =— 
— - wy 
_ — "—OmqC— a . 
. 


All which are underſtood by Mathematicall Philoſophy. 


Hence by the Heavens we may foreknow 
T he ſeaſons all ; times for to reap and ſow, 

Ana when *t:s fit to launch into the deep, 

| eAnd when to War, and When in peace to ſleep, 

Ana when to dig up Treer, andthem again 
| 

| 


Toſet ; that ſo they may brias forth amain. 


Now Theclogicall Fhiloſophy, or Divinity, teacheth iyhar 
God is, what the Mind, what an Intelligence, whar. an Angel, 

| ' What a Divell, what the Sou), what Religion, what ſacred In+# 
Ny + ſtitutions, Rites, Temples, Obſervations, and ſacred Myſteries? 


are : Jt inſtru us allo concerning Faith, Miracles,the vertucs 3 
of Words and Figures , the ſecret operations and myſteries of 
Seals, and as: Aprlzizs faith , it teacheth us rightly to under- 3 
ſtand, and to be $Killed in the Ceremoniall Laws, the equity of 
Holy things, and rule of Religions. But ro recolleR my ſelf ) 
| \ theſes 

| » J- 


F 


OMP o—_—_ CR > O——_ —— 


* borean, Charmondas, Damigeron, Euaoxus, Hermippus follow- 
. ed : there were alſo other eminent, choice men, as Mercnurir 
* Treſmegiſtius, Porphyrins, Tamblicus, Plotinns, Proclus, Dar- 
3 danus, Orphens the Thracian, Gog the Grecian, Germa the Ba- 

2 bilonian, Apolonixs of Tyana, Oſthanes allo wrote excellently 


+; inthis Art; whoſe Books being as it were loſt, Democritns of 


Abdera cecovered, and ſet forth with his-own Commentaries. 
Belides P3thagoras, E mpedocles, Democritns, Plato, and many 
other renowned Philoſophers travelled far bySea to learn this 
{ Art : and being returned, publiſhed it with wonderfull de- 
” vyoutneſs, eſteeming of it as a great ſecret. Alſo it is well known 
thatPythagoras,and Plato went to the Prophets of Memphis 
{ tolcarn it, and travelled through almolt all Syria, Egypt, Ju- 
dea, and the Schools of the Caldeans, that they might not be 
ignorant of the moſt ſacred Memorials, and Records of Ma- 
o1ck, as alſo that they might be furnithed with Divine things. 
= Whoſoever therefore is deſirous to ſtudy in this Faculty, if he” 
2 be not killed in naturall Philoſophy, wherein are diſcovered 
$ the qualities of things, and in which are found the occult pro- 
pertics of eycry Being, and if he be nor skilfull in the Mathe- 
maticks, and in the AſpeQts, and Figures of the Stars, upon 
which depends the ſublime vertue, and property .of every 
thing ; and if he be not learned in Theologie, wherein are 
manffeſted thoſe immateriall ſn>ſtances, which diſpence, and 
miniſter all things , he cannot be poſſibly able to underſtafd 
the rationality of Magick. For there is no work that is done 
by meer Magick, nor any work that is meerly Magicall, thar 
doth not comprehend theſe three Faculties. 


B 3 


CHAP. 


Of Occult Philoſopby. Book 1. 


CHAP, III. 


- 


. Of the four Elements, their qualities, and mutuall mixtions. 


45” Here are four Elements, and originall grounds of all cor- 
'poreall things, Fire, Earth, V Vater, Aire, of which all 
eclementated inferiour bodies are compounded ; not by way 
of heaping them up together, but by tranſmutation,and union; = 
and when they are deſtroyed, they are reſolved into Elements. _ .. 
For there is none of the ſenſible Elements that is pure, but they 
are more or leſs mixed, and apt to be changed one into the 
other : Even as Earth becoming dirty, and being diſfiolved, 
becomes Water, and the ſame being made thick and hard, be- 
come Earthagain ; but being evaporated through heat, paſſeth 
into Aire, and that being kindled, paſſethinto Fire , and this 
»-being extinguiſhed , returns back again into Aire , but being 
cooled again after its burning, becomes Earth, or Stone, or 
Sulphur, and this is manifeſted by Lightening : Plato alſo was 
of that opinion,that Earth was whollychangeable,and that the 
reſt of the Elements arecchanged, as into this, ſo into one ano- 
ther ſucceſſively, But it is the. opinion of the ſabtiller ſort of 
Philoſophers, that Earth is not changed, bur relented and mix- 
ed with other Elements, which do difſolve it, and that it re- 
eurns back into it ſelf again. Now every one of the Elements 
hatiz rwo ſpecificall qualities, the former whereof it retains as 
proper tO it ſelf, in the other, as a mean, it agrees with that 
which comes next after it. For Fire is hot and dry, the Earth 
dry and cold, the V Vater cold and moiſt, the Aire moiſt and 
hot. And ſo after this manner the Elements,according to two 
contrary qualities, are contrary one to the other, as Fire to 
' + VVarer, and Earth to Aire. Moreover,the Elements are upon 
another account oppoſite one to the other : For ſome are 
heavy, as Earth and V Varer, and others are light, as Aire and 
Fire. V Vherefore the Stoicks called the former paſlives , but 
the latter aQives. And yet once again P/ato diſtinguiſheth 
them aftey another manner, and aſſigns to every one of them - 


three 


# 


RP | th a 4 OO IE TIN 


Dr OO 


7 


2 Book I. Of Occult Phil»ſopby. 
Z three qualities, viz. to the Fire brightneſs, thinneſs, and mo. 
tion, but to the Earth darkneſs, thickneſs and quietneſs. And 
according to theſe qualities the Elements of Fire and Earth are 
3 contrary. But the other Elements borrow their qualities from 
theſe, ſo that the Aire receives two qualitics of the Fite, thin« 
& neſs and motion ; -and one of the Earth, iz. darkneſs. In 
like manner Water receives two qualities of the Earth, dark- 
2 neſs-and thickneſs, and one of Fire, viz. motion. But Fire is 
=} twice more thin then Aire, thrice more moveable, and four 
: times more bright” : and the Aire is twice more bright, thrice 


-# more thin,and four times more moveable then Water. Where- 
= fore Water is twice more bright then Earth,thrice more thin, 
4 and four times more moveable. As therefore the Fire is to the 
Z Aire, ſo Aire to the Water, and Water to the Earth ; and a- 
& gain, as the Earth is to the V Vater, ſo the V Vater to the Aire, 
# and the Aire to the Fire, And this is the root and foundation 
.2# of all bodies, natures, vertues, and wonderfull works; and he 

* which ſhall know theſe qualities of the Elements, and their 
: mixtions, ſhall eaſily bring to paſs ſuch things that are won- 


derfull, and aſtoniſhing, and ſhall be perfeR in Magick. 


2 
M 
OP 
3 
- 
"JT 


—_—_— 


Ps — 


CHAP. IV. 
Of a three. fold conſideration of the Elements. 


” 


'4 '] Here are then, as we have ſaid, four Elements, without the 
4 perfet knowledze whercof we can effeA nothing in Ma- 
F gick. Now cach of them is three-fold, that fo:the number of 
2 four may make up the number of twelve ; and by paſſing by 

the nuger of ſeven into the number of ten, there may be a 
progreſMo the ſupream Unity , upon which all vertue and 
wonderfull operation depends. Of the firſt Order are the 
2 pure Elements, which are neither compounded nor changed, 
FF nor admit of mixtion, but are incorruptible , and not of 
which, but through which the vertues of all naturall things are 
brought forth into aR. No man isable to declare their _— 
[7 B 4 C- 


__ 


Of Occult Philoſophy. Book I [ 


becauſe they.can do all things upon all things. He which is $ige 
norant of theſe, ſhall never be able to bring to pals any won- 
derfull matter. Of the ſecond Order are Elements that are 
compounded,changeable,and impure,yet fuch as may by art be 
reduced to their pure fiaplicicy, whole vertuc, when they are 
thus reduced to their (implicity, doth tdove all things perica 
all occult, and common, operations of nature : and [theſe are 
the foundation of the whole naturall Magicix. Of the third 
Order are thoſe Elements, which originally -and of themſelves 
are not Elements, bur are twice compounded, Various, and 
changeable one into the other, They are thenfallible AMedi- 
4m, and therefore are c2lled the middle nature, or Soul of the 
middle nature: Very few there are that undzritand the decp 
mylterics thereof. In them is, by means of certain numbers, 
degrees, and orders, the perfeRion of every efteRin what 
thing ſoever, whether Naturall, Celeſtiall, or Superceleſtiall ; 
they are full of wonders, and myſteries, and are operative, as 
in Magick Naturall , ſo, Divine : For from theſe, through 
them,proceed the bindings, loo{ings, and tranſmutations of all 
things, the knowing and forerclling of things to come, alſo 
the driving forth of evill, and the gaining of good ſpirits, Let 
no mat) therefore, without thele three ſorts of Elements, and ' 
the knowledge thereof, be conlident that he is able to work © 
any thing in the occulc Sciences of Magick, and Nature. But 
whoſoever ſhall know how to reduce thoſe of one Order, into 
thoſe of another, impurc into pure, compounded into ſimple, * 
and ſhall know how to underſtand diſtintly the nature, ver- # 
rue, and power of them in number, degrees, and order, with- 
Our dividing the ſubſtance, he (hall ea(ily atrain to the know- 


ledge, and perfeR operation of all Naturall things, and Cele- 
(tiall ſecrets, 


Lo 


( gnmnnDd WW PR yo AFL Tr 


to 


- A 


CT. 


ww = FTY MY mm ' pos ws 57” We 


: 


s 
- 
#.0 
Py 
ay 
* 
* 
4%» 
2 


k-, 
$#}] 
& 

iy 


Book I. Of Occult Philoſophy. 


CHAP. V, 
Of the wonderfull Natares of Fire, and Earth. 


Here are two things {( ſaith Hermes ) viz. Fire and 

Earth ,which are ſufhicient for the operation of all won- 
derfull things : the former is ative, the latter paſſive. Fire (as 
ſaith Diony/izs) inall things, and through all things, comes 
and goes away bright, it is in all chings bright, and 
at the ſame time occult, and unknown ; When it is by 
it. ſelf (no other matter coming to it, in which it ſhould. 
manifeſt its proper ation) it is boundleſs, and inviſible, of ir 
ſelf ſufficient for every ation that is proper to it, moveable, 
yielding it ſelf after 2 maner to all things thatcome nexeto it, 
renewing.guarding nature, enlightening , not comprehend- 
ed by lights that are vailed over, clear, parted, leaping b:ck, 
bending upwards, quick in motion,. high, alwayes raiſing mo- 
tions, comprehending another, not Comprehended ir ſelf, 
not ſtanding in need of another, ſecretly increaſing of it ſelf, 
and manifeſting its greatneſs tothings that receive it, Active, 


' Powerfull, Inviſibly preſent in all things at once ; it will not 


be affronted or.oppoled, bur as it were in a way of reverige, it 
will reduce on a ſudden things into obedience to it ſelf, incom- 
prehenlible, impalpable,nor leſſened, moſt rich in all diſpenſa- 
tions of ic (elf. Fire- (as faith P/ny) is the boundleſs, and 
miſchievous part of the nature of things, it being a queſtion 
whether it deſtroys, or producech molt things. Fire it ſelf is 
one, and penetrates through all things (as ſay the Pythago- 
rians) alſo ſpread abroad in the Heavens, and ſhining : bur in 
the infernall place ſtreightened, dark, and tormenting, in the 
mid way it partakes of both. Fire therefore in it ſelf is one, 
but in that which receives it, manifold, and in differing ſub- 
jecs it is diſtributed in a different manner, as Cleanthes wit- 
neſſeth in Cicero, That fire then which we uſe is fetched out of 
other things. Itis in ſtones,and is fetched out by the ſtroke of 
the Keele : it is in-Earth, and makes that, after digging up, to 
ſ\moake ; it is in Water, and heats ſprings, and wells: it 1s in the 
| depth 


10 


Of Occult Philoſophy. — Book 1. 


objeR, ſubjeR, and receptacle of all Celeſtiall rayes, and 


depth of the Sea, and makes that , being toſſed with winds, 
warm : it is in the Aire, and makes it (as we oftentimes ſee) 
to burn. And all Animals, and living things whatſoever, as 
alſo all Vegetables are preſerved by heat : and every thing 
that lives, lives by reaſon of the incloſed heat. The proper- 
ties of the Fire that is above, are heat, making. all things Fruit- 
full, and light, giving life to all things. The properties of 
the infernall Fire are a parching heat, conſuming all things, 
and darkneſs, making all things barren. The Celeſtiall, and 
bright Fire drives away ſpirits of darkneſs ; alſo this our Fire 
made with VVood drives away the ſame, in as much as it hath 
an Analogy with, and is the vehics/am of that Superior light ; 
as alſo of him, who ſaith, 7 am the Light of the World,which is 
true Fire, the Father of lights, from whom every good 
thing that is given, Comes ; ſending forth the light of his Fire, 
and communicating it firſt to the Sun, and the reſt of the Ce- 
leſtiall bodies, and by theſe, as by mediating inſtruments,con- 
veying that light into our Fire. As therefore the ſpirics of 
darknels are ſtronger in the dark : ſo good ſpirits, which are 


*Angels of Light, are augmented, not only by that light, which 


is Divine,of the Sun,and Celeſtiall, but alſo by the light of our 
common Fire. Hence it was that the firſt, and moſt wiſe inſti- 
rutors of Religions, and Ceremonies ordained, that Prayers, 
Singings, and all manner of Divine Worſhips whatſoever 
ſhould not be performed without lighted Candles,or Torches. 
(Hence alſo was that ſignificant ſaying of Pythagoras. Do not 
ſpeak of God without a Light) and they commanded that for 
the driving away of wicked ſpirits, Lights and Fires ſhould be 
kindled by the Corpſes of the dead, and that they ſhould not 
be removed, untill the expiations were after a-Holy manner 
performed,and they buried. And the great Jehovah himſelf in 
the old Law Commanded that all his Sacrifices ſhould be offer- 
ed with Fire, and that Fire ſhould always be burning upon 
the Altar, which Cuſtome the Prieſts of the Alcar did always 
obſerve, and: keep amoneg(t the Romaxes. Now the Baſis, and 
foundation of all the Elements, is the Earth, for that is the 


IN. 


n 4 - * 
PL: » . M6... TM 
p . . : 
% " +3 x _ = X x —"—_ os A . >>. b 
x " ” LY — 7 * o . is th 4 s XZ + F 
; wb} ">, 26 . 2 ya" "eh. 4 "© +4 ws. FR ” 
_ —- © bil. —_— » Hf _* ' ” 


” - 
b . " 
K P " . _ "* 4 » by 
0 " + *. on + , " 
JEET UT ” 3 £K2..4 1 A, fp 44 wa 2 


Book 1. Of Occult Philoſophy. 


NI 


| influencies; in it are contained the ſeeds,and Seminall yertnes 
of all things ; and therefore itis ſaid to be Animall, Vege. _ 
table, and Minera!l. It being made fruitfull by the other Ele- 


ments, and the Heavens, brings forth all things of it ſelf; It re- 
ceives the abundance of all things, and is, as it were the firſt 
fountain,from whence all things ſpring, it is the Center, foun- 
dation, and mother of all things. Take as much of it as you 
pleaſe, ſeperated, waſhed, depurated, ſubrilized, if you let it 
lye in the open Aire a little while, it will, being full, and 7- 
bounding with Heavenly vertues, of it ſelf bring forth Plants, 
Worms, and other living things, alſo Stones, and bright ſparks 


of Metals. In it are great ſecrets, if at any time it ſhall be. 


purified by the help of Fire, and reduced unto its ſimplicity 
by az conventrent waſhing. It is the firſt matter of our 
Creation, and the trueſt Medicine that can reſtore , and pre- 
ſerve us. 


CO eee a er = — —  — 


CHAP, VI, 


Of the wonderfull Natnres of Water, Aire, and Winds. 


He other two Elements, viz. Water, and Aire are not 
leſs efficacious then the former ; neither 1s nature want- 
ingto work wonderfull things in them, There is ſo great a 
neceſſity of Water, that withour ir no living thing can live. 
No Hearb, nor Plant whatſoever, without the moiſtening of 
Water can-branch fotth. In it is the Seminary vyertue of all 
things, eſpecially of Animals , whoſe ſeed'is manifeſtly wate- 
riſh. The ſeeds alſo of Trees, and Plants, although they are 
earthy, muſt notwithſtanding of neceſſity be rotted in Water, 
before they can be fruitful; whether they be imbibed with 
the moiſture of the Earth, or with Dew, or Rain, or any other 
W ater that is on purpoſe put to them. For Moſes writes, that 
only Earth, and Water bring forth a living ſoul. But he aſ- 
cribesa twofold produRtion of things to Warer, viz. of things 
ſwimming in the V Vaters, and of things flying in the -= 

| ADOVe 


Of Occult Philoſophy. 


RC —_—rtx 


Book I; 


above the Earth. And that thoſe produttions that are made in, 
and upon the Earth, are parcly attributed to the very Water, 
the ſame <cripture reſtifies, where it ſaith that the Plants, and 
the Hearbs did not grow, becauſe God had not cauſed it to rain 
upon the Earth, Such is the efficacy of this Element of Water, 
that Spirituall regeneration cannot be done without it, as 
Chriſt himſelf teſtified to Nicodemrs. Very great allo is the 
vertue of it in the Religious Worthip of God, in expiations, 


and purifcations; yea,the neceſſity of it isno lels then that ot 


Fire. Infinite are the benefits, and divers arc the uſcs thereof, 


as being that by vertue of which all things ſubſiſt, are gene* 


rated,nouriſhed,and increaſed. Thence it was that T hales of 
Miletws, and Heſied concluded that Water was the deginning 
of all things, and aid it was the firſt of all che Elements, and 
the molt potent, and that becauſe iz hath the maſtery over all 
the reſt. For, as Pliny ſaith, Waters ſwallow up the Earth, 


extinguiſh flames, aſcend on high, and by the ſtretching forth 


of the clouds,challznge the Heaven for their own : the ſame 
falling down become the Cauſe of all things that grow in the 
Earth. Very many are the wonders that are done by Waters, 
according to the Writings of Plizy, Solinns, and many other 
Hiſtorians, of the wonderfull vertuc whereof, . Ovid allo 
makes mention in theſe Verſes. 


ornd Hammons Waters at high noox 
Are cld ;. hot at Sun-riſe, and ſetting Sun, 


Woodl, put in bubling Athemas zs Fir'd, 

T ht Moon then fartheſt from the Sun retir a, 
iconian ſ{reams congeal his guts to Stone 

T hat thereof drinks ; and what therein 15 thrown, 
Crathis, a»dSybaris (from the Mountains rold) 
Color the hair like Amber, or pure Gold. 

Some fountains, of a more prodigious kinde, 

Not only change the body, but the minde. 

Who hath not heard of obſcene Salmacis? 

Of th' Athiopian lake ? for Who of this 


ct res” 


- - 
© an gs; 


of ae 
— * ITE 


"A 4 
a » 
b 
.__- 
+ 
at”) 
* x k 
$. 
5 | 
1 
"x 
: 
n 
T 


Book 1. Of Occult Philoſophy. 


But only taſt , their Wits no longer keep, 

Or forthwith fall into a deadly ſleep. 

who at Clitorius fountain thirſt remove, 

Loath Wine, and abſtinent, meer Water love. 
With ſtreams oppos to theſe Lince [tus flowes : 
They reel, as drunk, who drink too much of thoſe. 
A Lake in fair Arcadia ſtands, of old 

Call'd Pheneus ; /uſpetted, as twofold : 

Fear, and forbear to arink thereof by night : 

By night unwholſome,whol/ome by day light. 


Joſephus alſo makes relation of the wonderfull rature of acer- 
rain river betwixt Arcea,and Raphane:, Citics of Syria : which 
runs With a full Channell all the Sabboth Day, and then on 2 
ſudden ceaſcth, as if the ſprings were ſtopped, and all the (ix 
dayes you may paſs over it dry-([hod : but again on the ſea- 
venth day (no man knowing the reaſon of it) the Waters re- 
turn again in abundance, as before. Wherefore the inhabi- 
rants thereabout called ir the: Sabboth- day river, becauſe of 
the Sexventh day, which was holy to the Jews. The Goſpel 
allo teſtifies of a ſheep-poole, ifito which whoſoever ſtepped 
fiſt, after the Water was troubled by the Angel, was made 
whole of whatſoever diſeaſe he had. The ſame vertue,and effi- 
cacy we read was in a ſpring of the Foniav Nymphs, which was 
in the territories belonging to the Town of E1/:s.at a Villige 
called Heraclea,ncerthe river Citheron: which whoſoever ſtep- 
ped into,being diſeated came forth whole,and cured of all his 
diſeaſes. Panſartias allo reports, that in Lycens, a mountain 
of Arc-diagthere was a ſpring called Agria, to which, as often 
as the dryneſs of the Region threztned the deſtruRion of 
fruits, J-epiters Priclt of Lyzceres went, and after the offering of 
Sacrifices, devoutly praying to the V Vaters of the Spring,hold- 
ing a Bough of an Oke in his hand, put it down to the bor- 
rome of the hallowed *pring ; Then the waters being trow 
bled, a Vapour aſcending from therce into the Air was blown 
into Clouds, with which being joyned together, the whole 
Heaven was overſpread : which bcing a litle after diſſolved 

< 1nto 


Of Occult Philoſophy. Book 1. 


into rain,watered all the Country moſt wholſomly. Moreover 
Reffus a Phylitian of Epheſus , beſides many other Authours, 
wrote ſtrange things concerning the wonders of VVaters, 
- which, for ought I know,are found in no other Authour. 

It remains that I ſpeak of the Aire( This is a vitall ſpirit, 
paſſing<through all Beings, giving life, and ſubſiſtence co all 
chings, binding, moving, and filling all things. Hence it is that 
the Hebrew DoRors reckon it not amongſt the Elements, bur 
count it as a Medium or glew, joyning things together, and 
as the reſounding ſpirit of the worlds in(trument. It immedi- 
atly receives into it ſelf the influences of all Celeſtiall bodies, 
and then communicates them to the other Elements, as alſo to 
all mixt bodies: Alſo it receives into it felf,as if it were a divine 
Looking-glaſs, the ſpecies of all things, as well naturall, as ar- 
tificiall, as alſo of all manner of ſpeeches, and, retains them ; 
And carrying them withir, and entering into the bodies of 
Men, and other Animals, through their pores, makes an Im- 
preſſion upon'them, as well when they ſleep, as when they be 
awake, and affords matcer for divers ſtrange Dreams and Di- 
vinations. Hence they ſay it is, that a man paſſing by a place 
where a man was {lain,or the Carkaſe newly hid,is moved with 


fear and dread ; becauſe the Aire in that place being full of | 


the dreadfull ſpecies of Man-ſlaughter, doth, being breathed 
in, move and trouble the ſpirit of che man with the like ſpeci- 
es, whence it 15that he comesto be afraid. For every thing 
that makes a ſudden impreſſion, aſtoniſheth nature. Whence 
it is, that many Philoſophers were of opinion that Aire is the 
cauſe of dreams, and of many other impreſſions of the mind, 
rhrough the prolonging of Images, or ſimilitudes, or ſpeties 
(which are fallen from things, and ſpeeches, multiplyed in the 
very Aire)untill they come to the ſenſes,and then to the phan- 
_ © taſy,and ſoul of him that receives them,which being freed from 
cares, and no way hindred, expeRing to meet ſuch kind of 
ſpecies, is informed by them. For the ſpecies of things, al- 
though of cheir own proper nature, they are carryed to the 
ſenſes of men, and other animals in generall, may notwith- 
ſtanding ger ſome impreſſion from the Heaven, whileſt they 


be 3 


- ww Rs - K 
> ME- 15" + act ENS ary 3-6 b* vY w 


% 


- - _ by . 
_ > atks a o " 
* ORE aa -- 


Book 1. Of Occult Philoſophy. 


15 


be in the Aire, by reaſon of which, together with the aptneſs 
and diſpoſition of him that receives them, they may be carryed 
to the Ts of one, rather then of another. And hence it is 
poſsible naturally, and far from all manner of ſuperſtition, no 
other, ſpirit coming between, that a man ſhould be able in a 
very.time to ſignific his mind unto another man, abiding at a 
very long and unknown diſtance from him ; although he can- 
not preciſely give an eſtimate ofthe time when ir is, yet of ne- 


+ ceſcity it maſt be within 24. hours ; and I my ſelf know how 


todo it, and have often done it.. The ſame alſo in time paſt 
did the Abbot Tr:tenizs both know and do. Alſo when cer- 
rain appearances, not only ſpirituall, but alſo naturall do flow 
forth from things, that is to ſay, by a certain kind of flowings 
torth of bodies from bodies, and do gather ſtrength in the Air, 
they offer, and (hew themſelves to us as well through light as 
motion, as well to the (ight as to other ſenſes, and ſomerimes 
work wonderfull things upon us, as P/otinws proves and teach. 
eth. And we ſee how by the South wind the Air is condenſed 
into thin clouds, in which, as in a Looking: glaſs are refleRed 
repreſentations at a great diſtance of Caliles, Mountains, 


Horſes, and Men, and other things, which when the clouds are 


gone, preſently vaniſh. And Ar:fforle in his Meteors ſhews, 
that a Rainbow is conceived in a cloud of the Aire, asin a 
Looking: glaſs. And Alberts ſaith,that the effigies of bodies 


3 may by theſtrength of nature, ina moiſt Aire be eaſily repre- 


ſented, in the ſame manner as the repreſentations of things are 
in things. And Ariſtotletels of a man, ro whom ir happened 
by reaton of the weakneſs of his (ight., that the Aire that was 
near to him, became as it were a Looking-glaſs tohim,and the 
optick beam did refle& back upon himſelf, and could nor pe- 
netrate the Aire; ſo that whitherſoever he went, he thoughe 
he ſaw his own image, with his face rowards him, go before 
him. In like manner,by the artifhicialneſs of ſome certain Look- 
ing-glafſes, may be produced at a diſtance in the Aire, beſide 
the Looking-glaſſes, what images we pleaſe ; which when ig- 
norant men ſee, they think they ſee the appearances of fpirits, 
or ſouls ; when indeed they are nothing elſe but ſemblanees 
kin 


ON 01.00 


of Occult Philoſophy: Book I. 


_—__WM 


kin to themſelves, and without life. And itis well known, if 
in a dark place where there is no light but by the coming in of 
abeam of the Sun ſomewhere through a litle hole , a white 
paper,or plain Looking-glaſs be ſet up againlt that light, that 
there may be ſceh upon.them, whatſoever things are done 
withour, being ſhined upon by the Sun. And there 1s another 
ſleight, or trick yet more wonderfull, If any one {hall take 
images artificially painted, or -writren letters, and in a clear 
night ſer them againlt the beams of the full Moon, whoſe reſem- 
blances being multiplyed in the Aire, and cavght upward, and 
refleed back together with the beams of the Moon, any other | 


man that is privy to the thing, at along diſtance ces, reads, 


and knows them in the very compals, and Circle of the Moon, 
which Art of declaring ſecrets is indeed very profitable for 


Towns, and Cities that are befteged, being a thing which Pyz- 7 
thagoras long ſince did often do, and which is not unknown |! 


toſome in thele dayes, I will not except my felf. And all 
thefe, and many more, and greater then theſe are grounded 
in the very nature of the Aire, and have their reaſons, and 


cauſes declared in Mathematicks, and Opticks. And as theſe re- 's 
ſemblances are refieRed back to the ſight, lo alſo ſometimes to 
the hearing, as 15 manifeſt in the Zcho, But there are more 


ſecret arts then theſe, and ſuch whereby any one may at a * 
very remote diſtance hear, and underſtand what another 
ſpeaks, or whiſpers lofcly. | | 

There are alio from the airy Element VVinds. For they ? 
are nothing elſe, but Air moved, and ſtirred up. Of theſe 3 
there are four that are principall, blowing from the four cor. ? 
ners of the Heaven, viz. Not from the South, Boreas from ®! 
the North, Zephyrus from the Weſt, Enras from the Eaſt, which 3% 
Pontanus comprehending in theſe verſes, ſaith, 2 


( ola Boreas from the top of 'lympus blows, 
And from the bottom cloudy Norus flows. 
From ſetting Fhoebus frwitfull Zeph'rus flies, 
And barren Eurus from the Suns up-riſe. 


Book I. © Of Occult Philoſophy. 


Notrus is the Southern Wind, cloudy,moiſt, warm, and (ick- 


* * ly,which Hieronim cals the butler of the rains. Ovid deſcribes 
WW 

> i Ont flies South-Wind, with dropping wings, who /\rowas 

rr *# His fearful aſpett inthe pitchie clouds, 

e 35 Hes White Haire ſtreamvs, his Beard big-(woln with ſhowres ; 

r = Miſts binde hu Brows, rain from his Boſome povvrec. 

4 £- But Boreas is contrary to Notws,and is the Northern Wind, 

r | Fierce, and roaring, and diſcuſſing clouds, makes the. Aire 


erene, and binds the Water with Froſt, Him doth Ovid thus 
ring in ſpeaking of himſelf. 


Force me befits with this thick, clouds I drive ; 

T oſs the blew BilloWs, knotty Okes up-rive ; 

** {ongeal ſoft SnoW, and beat the Earth with haile : 

d -: When 1 my brethren in the eAire aſſaile, 

d >» (For thats onr Field) Wwe meet with ſuch a ſhock, 
** That thuwaring Skies with our encounters rock, 

eAnd cloud:ſtruck lightning flaſhes from on high, 

when through the Crannies of the Earth [ flie, 

*# And force her in he? hollow { aves, I make 

3 The Ghoſts to tremble, and the ground to quake, 


a» 


nd Zephyrus,which is the V Veſtern Wind,is molt ſofr,blow- 
ng from che Welt with a pleaſanc gale, it is cold and moilt, 
emoving the efteRs of Winter, bringing forth Branches, and 
lowers, To this Emrus is contrary , which is the Eaſtern 
ind, and is called Apeliotes, it is wateriſh, cloudy,and raven- 


Dus, Of theſe ewo Ov14 (ings thus 3 


x - 


To, Perlis, and Sabea, Eurus flies ; : 
Whoſe gums perfume the bluſhing Mornes up-rile : 
ext tothe Evening, and the Coaſt that glows 


With ſetting Phoebus, flowry Zeph'rus blows : 
C 


% 


1 


Of Occult Philoſophy. Book I. 


. . * < - 
> 5 7. do oti th = 
A. 5 0" k 
A %. ©. v - > 
b —"= 
. 


In Scythia horrid Boreas holds his rain, 

Beneath Boites, and the frozen Wain : 

The land to thu oppor d doth Anſter ſteep 

with fruitfull howres, and clouds which ever weep. 


nap - —— A 

CHAP. VII. ; 

Of the kinds of ('ompounds, What relation they ſtand ito the E= _ 
lements, and What \welation there 1s betwixt the Elements L 
them{clues, and the ſoul, ſenſes, and diſpoſitions of men. ; 
Ext after the four ſimple Elements follow the four kinds * 

of perfe& Bodies compounded of them, and they are 


Stones, Metals, Plants, and Animals : and although unto the * 
generation of each of theſe all the Elements meet together” .* 
in the compoſition, yet every one of them follows, and re- 
ſembles one of the Elements, which is moſt predominant, For © 
all Stones are earthy,for they are naturally heavy,and deſcend, 
and ſo hardened with dryneſs,that they cannot be melted. Bur 
Metals are wateriſh, and may be melred, which Naturaliſts 
confeſs,and Chymilts finde to be true,viz. that they are gene- 7 
rated of a viſcous Warer, or wateriſh argent vive. Plants have % 
ſuch an affinity with the Aire, that unleſs they be abroad in * 
the open Aire, they do neither bud, nor increaſe. So alſo all -* 
Animals 


Have in their Natures a moſt fiery force, 


And alſo ſpring from a (eltſtiall ſource. 


And Fire isſo naturall to them, that that being extinguiſhed % 
they preſently dye. And again every one of thoſe kinds is © 
diſtinguiſhed within it ſelf by reafon of degrees of the Ele- 
ments. For amongſt the Stones they eſpecially are called *8 
earthy that are dark, and more heavy ; and thoſe wateriſh, | 
which are tranſparent , and are compacted of water, as Cy 4 

all, # 


: Book 1. Of Occult Philoſophy. 


19 


24 tall, Beryll, and Pearls in the Shels of Fiſhes : and they are 
2 called airy, which ſwim upon the Water, and are ſpongious, 
= asthe Stones of a Sponge, the pumiſh Stone, and the Stone 
4; Sophus: and they are called fiery, out of which fire is extraR- 
# ed, or which are reſolved into Fire, or which are produced of 
4 Fire : as Thunderbolts, | Fire-ſtones, and the Stone Asbeſtus. 
2 Alſoamongt Metals, Lead,and Silver are earthy;Quick(ilyer is 
> wateriſh : Copper, and Tin are airy : and Gold, andIron are 

a * fiery. In Plants alſo, the roots reſemble the Earth,by reaſon of 
's j their thickneſs : and the leaves, Water, becauſe of their juice : 


-# Flowers, the Aire,becauſe of their ſubtility , and the Seeds the 
2 Fire, by reaſon of their multiplying ſpirit. Beſides, they are 
ls called ſome hot, ſome cold, ſome moiſt, ſome dry, borrowing 
e their names-from the qualities of the Elements. Amongſt 
e RV Animalsalſo, ſome are in compariſon of others earthy, and 


many other ſmall creeping Vermine : others are watery, as 
\r Fiſhes; others airy, which cannot live out of the Aire : others 
4. . allo are fiery, living in the Fire, as Salamanders, and Crickets, 
2$ſfuch as are of a fiery heat, as Pigeons, Eſtriches, Lions, and 
22ich as the wiſe man cals beaſts breathing Fire. Belides, in A- 
*MFnimals the Bones reſemble the Earth, Fleſh the Aire, the vital 
*Wſpirit the Fire, and the humors the Water. And theſe humors 
Iſo partake of the Elements, for yellow choller is inſtead of 
Fire, blood inſtead of Aire, Flegme inſtead of Water, 
Hand black choller, or melancholy inſtead of Earth. And laſtly, 
nthe Soul it ſelf, according to. eL#ſtin, the underſtanding 
reſembles Fire, reaſon the Aire, imagination.the Water , and 
- Fiche lenſes the Earth. And theſe ſenſes alſo are'divided amongſ\t 
>Fhemſelves by reaſon of the Elements, for the ſight is tery,nei- 
Fther can it perceive witaout Fire, and Light : the hearing is 
Fairy , for a ſound is made by the {triking'of the Aire; The 
"Zſ\mell, and traſt reſemble the Water, without the moiſture of 
4 +Fwhich there is neither ſmell, nor taſt ; and laſtly the feeling is 
'& wholly earthy , and taketh groſs bodies for its objeR. .1 he 

. 7 aRtions alſo, and the operations of man are- governed bythe 


& Elements. The Earth hgnifies a flow, and firm motion ; 
| C 2 The 


bd. By 
= kl 
> 
© 

v- 
% 


dwell in the bowels of the Earth , as Worms and Moles, and — 


> 20 Of Occult Philoſophy. Book -] q 


The Water ſignifies fearfulneſs, & luggiſhneſs, and remiſleneſs '% 
in working : Aire ſignifies chearfulneſs, and an amiable diſpo- 
ſition : but Fire a fierce, quick, and angry diſpoſition, The 
Elements therefore are the firſt of all things, and all things are 
of, and according to them, and they are in all things, and dif- 
fuſe their vercues through all things. 


ba T 


. 
, 


—_— — — = _ m— —_ * _ 


CHAP. VIII, 


How the Elements are in the Heavens, in Stars, im Divels, ta + 


Angels, and laſtly in God himſelf. ; 


T is the unanimous conſent of all Platoniſts, that as in the 
originall, and exemplary World, all things are in all; fo 
alſo in this corporeal world, all things are in all : ſo alſo the 
Elements are not only in theſe inferiour bodies, but alſo in the 
Heavens, in Stars, in Divels, in Angels, and laſtly in God, the 
maker, and orginall example of all things. Now intheſe in- _ 
feriour bodies, the Elements are accompanied with much + 
| groſs matter ; but in the Heavens the Elements are with their 3 
| natures, and vertues, viz. after a Celeſtiall, and more excel- 3 
lent manner, then in ſublunary things. For the firmneſs of 7 
. the Celeſtiall Earth is there without the groſsneſs of Water : ? 
and the agility of the Aire without running over its bounds ; 2 
the heat of Fire without burning, only ſhining, and giving life 
to all things by its heat. Amongſt the Stars alſo, ſome are *% 
fiery, as Mars, and Sol: airy, as Jupiter, and Venus : watery, *: 
as Saturn, and Mercury : and earthy, ſuch as inhabit the 7 
cighth Orbe,and the Moon (which notwithſtanding by many _,* 
's accounted watery ) ſeeing, as if it were Earth, it attraRs to &? 
ir ſelf the Celeſtiall waters, with which being imbibed,it doch 
by reaſon of its neerneſs to us power out, and communicate ? 
tous. There are allo amongſt the Signes, ſome fiery , ſome *} 
earthy, ſome airy, ſome watery : the Elements rule them al- 3 
ſo in the Heavens, diſtributing to them theſe four threefold 
conſiderations of every Element,viz, the beginning, middle, | 
| and 


" 
Wes * - : 
. —_ 7 , Sun Ho won +4 


I 


7 Book 1. Of Occult Philoſophy. 


els S cad end : ſo Aries poſleſſeth the beginning of Fire, Leo the 


T: 


oy 
on 


3 | progreſs, and increale, and Sagittarins the end. T azirws the 


{beginning of che Earth, 7 ;rgo the progreſs, Capricors the end, 


*$Gemixi the beginning of the Aire, Libra the progreſs, «Aqua- 


$27: the end. Cancer the beginning of Water, Scorpins the 
"Fmiddle, and Piſces the end. Of the mixtions therefore of 
Zrheſe Planets, and Signes, together with the Elements are all 
*bodies made. Moreover Divels alſo are upon this account 
Zdiſtinguiſhed the one from the'other , ſo that ſome are called 
Mery, ſome earthy, ſome airy, and ſome watery. Hence alſo 
thoſe four Infernall Rivers, fhery Phlegethoy, airy Cocytus, wa- 
ery Styx, carthy Acheren, Alſo.in the Goſpel we read of 
Hell Fire, and erernall Fire, into which the Curſed ſhall be 
ztommanded to go : and in the Revelation we read of a Lake 
of Fire, and //aiah ſpeaks of the damned, that the Lord will 
ZImice them with corrupt Aire. And in ob, They ſhall skip 
rom the Waters of the Snow to extremity of heat, and in the 


*Fame we read, That the Earth is dark, and covered with the 


_Qarkneſs of death, and miſcrable darkneſs. Moreover alſo 


-Fheſe Elements are placed in the Angels in Heaven, and the 
"Þ1efſed intelligencies ; there is in them a ſtability of their ef- 
Fence, which is an earthy vertne, in which is the ſted(aſt ſear 


df God; alſo their mercy, and piety is a watery cleanſing 
Fertue. tence by the 'P/almi/t they are called Waters, where 
Kc ſpeaking of che Heavens, faith, Who ruleſt the Waters that 


Sre higher then the Heavens ; alfoin them their ſubtil! breath 
*& Aice, and their love is ſhining Fire : Hence they are called in 
Scripture the Wings ofthe Wind; and in another place the 
Palmiſt ſpeaks of them, 17ho mikeſt Angels thy Spirits and 


| » hy Miniſters a flaming fire. Ailo according to orders of An- 
>Fels, ſome are hery, as Seraphin, and anthoricies, and powers ; 
*Fatchy as Cherrbin : watery as Throne, and Archangels : airy 


#5 Dominions,and Principalities. Do we nor alſo read of tke 


Forizinal maker of all things, that the earth ſhall be opened 
"Fand bring forth a Saviour? Is it not ſpoken ofthe fame, that 
he ſhall be a founcain of living Water, cleanſing, and regene- 
Frating ? Is not the ſame Spiric breathing the breath of life : and 


C 3 the 


—_— 


4 G . 


=—_— 


NS — ——— WC Fi 


% v 
- © 4 » - 
- — 4 _ E 
EET FT Snoannnat | of £, 


*. gt 
a 
= CD— CTEC_—_— —— — — — — — 
— -—— —_— 
© 6 K 


- OO 


»”. — — 
—_ _— 


—T———— A OR 
TW. yo 


R5619G5 290 


Of Occult Philoſophy. Book I. 


the ſame according to Moſes, and Parnls teſtimony , A co- 


ſuming Fire ? That Elements therefore are to be found ever y 


where, and in all things after their manner, no man can deny,.: 
Firſt in theſe inferiour bodies feculent, and groſs, and in Cel - 
ſitals more pure, and clear ; but in ſuperceleftials living, and 
in all reſpeQs bleſled. Elements therefore in the exemplary 
world are 14ea's of things to be produced, 1n Inteſligencies 
are diſtributed powers,in Heavens are vertucs,and in inferiour 
bodies groſs forms, | 


ay 
- — —— — O— - —— 
OTIISES—D>  —I—_— _—_ —_ _ 


— - 


. | CHAP. I X 


Of the wvertues of things Natural, depending immeaiatly 1P0;; "3s 


Elements. 


F the naturall vertues of things, ſome are Elementary, * 
A #as to heat, to cool, to moiſten, todry ; and they arc 
called operations, or firſt qualities, and the ſecond aR : for 
theſe qualities only do wholly change the whole ſubſtance, 


which' none of the other qualities can do, And ſome are in # 
things compounded of Elements, and theſe are more then firlt #8 


qualities, and ſuch are thoſe that are macuraring, digeſting, re- 
tolving, mollifying, hardening, reſtcinging, abſterging, cor- 
roding, burning, opening, evaporating, ftrengthening, mitt- - 


gating, conglutinating, obſtruZung, expelling, retaining, at- 3 


cracing, repercuſsing, ſtupifying, beſtowing, lubrifying, and _# 
many more. Elementary qualities do many things in a mixt 
body, which th:y cannot do in the Elements themlelves. And -$ 
theſe operations are called ſecondary qualities, becauſe they 


tollow the nature, and proportion of the mixtion of the firlt 3 
. vertues, as largely it istreated of in Phylick Books. As matu- 8 
ration, which is the operation of naturall heat, according to a * 


certain proportion in the ſubſtance of the matter. Induration 
1s the operation of cold ; ſo alſo is congelation, and fo of the ? 
reſt. And theſe operatrons ſometimes a& upon a certain mem- uy 
ber, as ſuch which provoke Urine, Milk , the Menſtrua, and } 

they 3 


p: Book 1. Of Occult Philoſophy. 


they are called third qualities, which follow the ſecond, as the 
2 ſecond do the firſt, According therefore to theſe firſt, ſecond, 
2 and third qualities many diſeaſes are both cured, and cauſed. 
.* Many things alſo there are artificially made, which men mich 
-* wonder at; asis Fire, which burns Water, which they call the 
3 Greek Fire, of which Ariſtotle reacheth many compolitions in 
$ his particular Treatiſe of this ſubjeR. In like manner there is 
* made a Fire that is extinguiſhed with Oyl, and is kindled with 


.. cold Water, when it is ſprinkled upon it ; and a Fire which is 
+ kindled cither with Rain, Wind, or the Sun; and there is 
- 2 madea Fire, which is called burning Water, the Confe&ion 
7 whereof is well known, and it conſumes nothing bur it ſelf : 


2 and alſo there are made Fires that cannot be quenched, and in- 


2 3 combuſtible Oyles, and perpetuall Lamps, which can be cxtin- 


* guilhed neither with Wind, nor Warer, nor any other way ; 
# which ſcems utterly incredible, but that there had been ſuch a 


+23 moſt famous Lamp, which once did ſhine in the Temple of 


| ; Venus, in which the ſtone Asbeſts did burn, which being once 
- © fired can never be extinguiſhed. Alſo on the contrary, Wood, 
232 or any other combuſtible matter may be ſo GENE NO if 


can receive no harm from the Fire ; and there are made cer- 


tain ConſcRions, with which the hands being anointed, we 
may carry red hot Iron in them, or put them into melted Me- 
tall, or go with our whole bodies, being firſt anointed there- 
with, into the Fire without any manner of harm, and ſuch like 
things as theſe may be done. There is alſo a kind of flax, which 
Pliny cals Asbeftum , the Greeks call 47C:52y , which is not 
coniumed by Fire, of which Anaxilare ſaith, that a Tree com- 
paſſed about with it, may be cut down with inſenfible blows, 


" 3 rhat cannot be heard. 


=> 
_— OO 
| Is 


—_— 
- 


Of Occult Philoſophy. Book I. 


CHAP. X. 


Of the occult Vertnes of things. 


'] Here are alſo other vertues in things, which are not from 
any Element, as to expell poyſon,to drive away the n0xi- 
6us vapours of Minerals, to attract Iron,or any thing elle;and 
z this yertue is a ſequell of che ſpecies, and form of this or that 
thing ; whence allo it being litle in-quantity, is of great effica- 
cy ; Which is not granted to any Elementary quality. For 
theſe vertues having much form, and litle matter, can do very 
much ; but an Elementary vertue, becauſe it hath more mate- 
-tality,requires much matter far its acting. And they are called 
occult qualities, becauſe their Caules lie hid,and mans intelleR 
ths” cannot 1n any way reach, and tind them out: Wherefore Phi- 
| loſophers have attained to the greatelt part of them by long 
experience, rather then by the ſearch of reaſon : for as in the 
Stomack the meat is digeſted by heat, which we know ; ſo it 
is changed by a certain hidden vertue which we know not : for 
truly it is not changed by heart , becauſe then ir ſhould rather 
be changed by the Fire (ide, then in the Stomack. So there are 
in things, beſides the Elementary qualities which we know, } 
other certain imbred vertues created by nature, which we ad- © 
mire, andare amazed at, being ſuch as we know not, and in- -- 
deed ſeldom or never have ſeen, 'As we read in Ov4d of the 
Phenix, one only Bird, which renews her ſelf. 


- 
.. . 


. 
= 
— AE a. A 


All Birds from others do derive their birth, 
But yet one FoWle there 15 in all the Earth, 

{ all d by th* Aſſyrians Phoenix, Who the Wain 
Of age, repairs, and /oWs her ſelf again. 


And in another place, 


SEgyptins came to ſee this Wondrous fight : 
-» Andthisrare Birdus welcom'd With delight. 


CD + 
m—_ 
- 


7. 
Fl 
Fo 
"TY 
—- 
_, 
Or 


Book 1. Of Occult Philoſophy. 


OR 


2 


Long fince Metreas brought a very great wonderment upon 
the Greeks, and Romans concerning himſelf. He ſaid that he 
nouriſhed, and bred a beaſt that did devour it ſelf. Hence ma- 

© ny to this day are ſolicicous,what this bealt of M{arreas ſhould 
-* be. Who would not wonder that Fiſhes ſhould be digged our 
| 2 ofthe Earth, of which Ariſtotle, Theophraſtus, and Polybirs 
" © the Hiſtorian makes mention ? And theſe things which Pax- 
: =» ſanias wrote concerning the finging Stones ? All theſe are ef- 
Tt »- feAs of occult yertues. So the Eſtrich concods cold, and moſt 
” # hard Iron, and digeſts it into nouriſhment for his body ; 
Tt >» whoſe Stomack they alſo report, cannot be hurt with red hot 
)J © Tron. So that: little Fiſh called Echeness doth ſo curb the vio= 
* +» lence ofthe Winds, and appeale the rage of the Sea, that, ler 
© the Tempeſts be never ſo imperious, and raging, the Sails alſo 
4 3 bearing a full Gale, it doth notwithſtanding by its meer touch 
0 % {tay the Ships, and makes- them ſtand ſtill, that by no means 
S —- theycan bemoved. So Salawanders, and Crickets live in the 
ec Fire ; although they ſeem ſometimes to burn, yet they are not 
js - hurt. The like is ſaid of a kind of Bitumen, with which the 
r 4 weapons of the e Amazons were ſaid to be ſmeared over, by 
r ->* which means they could be ſpoiled neither with Sword nor 
e * Fire; with which alſo the Gates of Caſþia, made of Braſs, are 
' Freported to be ſmeared over by Alexander the great. We 
- *readalſo that Noah's Ark was joyned together with this Bitu- 
- 7 men, and that endured ſome thouſands of years upon the 
© * Mountains of Armenia. There are many ſuch kind of wonder. 
* full things, ſcarce credible, whigh notwithſtanding are known 

+ by experience. Amongſt which Antiquity makes mention of 

} Satyrs, which were Animals, in ſhaþe half men,and half bruits, 

-* yet capable of ſpeech, and reaſon ; one whereof S. Hierome 

7 reporteth, ſpake once unto holy Antonin the Hermite, and 

& condemned the errour of the Gentiles, in worſhipping ſuch 

© poor creatures as they were , and deſired him that he would 

{7 pray unto the true God for him ; alſo he affirms that there 

..# was one of them (hewed openly alive, and afterwards ſent to 


2% Conſtantine the Emperour, 
: | CHAP, 


a 
14 
+ 

Ti 


Of Occult Philoſopby. © Book 1. 


® H A P. % 8, 


How Occult V ertries are infuſed into the ſeveral kinds of thinss 
hy Ideas, throngh the help of the Soul of the World, ana 
rayes of the Stars * and what things abound moſt With 11: 
Verinue. F 


Litoniſts ſay that all inferiour bodies are exemplined by the 

ſuperiour 1dea's. Now they define an 14ea to be a form, a- 
bove bodies, ſouls.minds,and to be but one,fimple,pure,immu- 
table, indiviſible, incorporeal, and eternall : and that the na- 
ture of all /dea's is the ſame. Now they place 1dea's in the firit 
place in very goodneſs it telf (4.e,) God, by way of cauſe ; and 
that they are diſtinguiſhed amonglt themſelves by ſome. rela- 
rive conſiderations only , leaſt whatſoever is in the world, 
ſhould be but one thing without any variety, and that they a- 
orce in cfſence, lealt God thould be a compound ſubſtance. In 
the ſecond place,they place them in the very intelligible.ic (elf 
(i.e. ) inthe Sonl of the world, diftering the one from the 0- 


. ther by abſolute forms, fo that all the 7gea's in God indeed are 


bur one form: "but in the Soul of the world they are many, 
They are placed in the minds of all other things, whether they 


be joyned to the body, or teparated from the body, by a cer- 


tain participation,and now by degrees are diſtinguiſhed more, 
and more. They place them in nature, as certain ſmall ſeed ot 
forms infuſed by the 7dea s, and laſtly they place them in mat- 
ter,as ſhadows. Hereunto may be added, that in the Soul of 
the world there ve as many Seminal forms of things, as 1dca's 


- 


in the mind of God , by which forms ſhe did in the Heavens . 


" = 
- - - -» . 
”",A% as ce llc...  [i..Q. = 


above the Stars frame to her ſelf ſhapes alſo, and ſtamped-up- © 


on all theſe ſome properties ; on theſe Stars therefore,thapes, - 


and properties, all vertues of inferiour ſpecies, as: alſo their 


properties do depend) »fo that every ipecics bath its CeleRtiall - 


ſhape, or figure that is ſutable ro it, from which alſo proceeds 
a wonderfull power of operating, which proper gift it re- 
ceives fromits own 74, through the Seminal forms of the 


Soul j 


fl 
41 


" 


5,” 


2,” Abo 


Book I. Of Occult Philoſophy. 


”-— Oo mm yo ee wr rw — 


Soul of the world. For /dea's are not only efſentiall cauſes of 
every ſpecies, but are alſo the cauſes of eyery vertue,' which 
is in the ſpecies : and this is that which many Philoſophers 


' fay, that the properties, which are in the nature of things 


(which vertues indeed are the operations of: the /dea's) arc 
moved by certain vertues,w:. ſuch as have a certain, and ſure 
foundation , not fortuitous, nor caſuall, but efficatious, 
powerfull, and ſufficient, doing nothing in vain.,.Now theſe 
Vertues donot err in their atings, but by accident, viz. by 
reaſon of the impurity, or inequality of the matter : For 
upon this account there are found things of the ſame ſpecies, 


- more,or leſs powertul,according to the purity,or indiſpolition 


of the matter ; for all Celeltial influencies may be-hindred 


by the indiſpolition,and infuiiciency of che matter. Whence it 
... was 4 Proverb amongſt the Platoniſts, That Celeſtial Verties 


were infuſed according to the deſert of the matter : Which 


allo /3roil makes mention of, when he (ings, 


T heir aatures fiery are, and from above, 
end from groſs bodies freed, divinely move. 


: | | | 
Wherefore thoſe things, in which there 1s leſs of the 1dez 


of the matter (z.e.) ſuch things which have a greater reſem- 


;blance of things ſeparated, have more powerfull vertues in 
;operation,being like to the operation of a ſeparated [dea. We 
+ſee then that the (ituation, and figure of Celeſtials is the cauſe 
ot all choſe Excellent \ ertues, that are 1n inferiour ſpecies. 


— 
——— 


CHAF, Abi 


2 How it 1s that particluar Vertues are infuſed into particular In- 
3 dividuals, even of the ſame Species. 


g i AGE are alſo. in many Individuals, or particular things, 


peculiar gifts, as wonderfull, as in the ſpecies, and theſe 


#$ alſo are from the figure, and ſituation of Celeſtiall Stars. For 


every 


Jill: 
Wi POT 
(41100 
T9ve... 
Wi bi 
; t "if 
| ; 
100 


28 


Book I. 


Er 
—_ — O— OC — — 


Of Occult Philoſophy. 


every Individuall, when it begins to be under a determined 
Horoſcope, and Celctiall Conlteilation, Contradts together 
with irs c{ſence a certain wonderfull vertue both.of doing,and 
Auffering ſomething that is remarkable, even belides that 
which it receives from its ſpecies, and this it doth partly by the 
influence of the Heaven, and partly through that obedienti- 
xlneſs of the matter of things ro be generated, to the Soul of 
the World, which- obedientialneſs indeed is ſuch as that of 
our bodies to our ſouls. For we perceive that there is this in 
us, that according to'our conceptions of things, our bodies are 
moved, and that cheerfully, as when we are alraid of, or 
fly from any thing. So many times when the Celeſtial ſouls 
conceive ſeveral things, then the matter is' moved obedienti- 
ally toit: Alſo in Nature theie appear divers prodigies, by 
reaſon of the imagination of ſuperiour motions. $0 allo they 
conceive,& imagine divers vertues,not only things naturall, but 
alſo ſometimes things artificial, and this eſpecially if the Soul 
of the operator be inclined cowards the lame. Whence Avice; 
faith, that whatſocver things are donc here, m.\t have been 
before in the motions,and conceprtons of the Stars,and Orbes, 
So in things, various cffeRs , inclinations, and diſpoſitions 
are occaſioned not only from the matcer variouſly diſpoſed, as 
many ſuppoſe,but from a various influence, and diverle form ; 
not truly with a ſpecihcal diftcrence, but peculiar, and proper. 
And the degrees of theſe are variouſly diſtributed by the tir(: 
Cauſe of all things, God himſelf, who being unchangeable, 


diſtributes to every one as he pleaſeth , with whom notivith-- 


ſtanding ſecond Cautes, Angelical, and Celeſtial cooperate, dil- 
poſing of the Corporeal matter, and other things that arc 
committed to them.- All vertues thereiore are infuſed by God, 


through the Soul of the World, yet by a parcicular power of | 
- reſemblances,and intelligences over-ruling them,and concourſe 


of the rayes, and aſpeas of the Stars in a certain peculiar har- 
monious conſent, 


7 Book. — Of Occult Philoſophy. 


— IS | 
WY 


p CHAP. XIII. 

* whence the Occult Vertnes of things proceed. 

e 

6 | JE is well known to all, that there 1s a Certain vertue in the 

, : | q Loaditone, by which it attracs Iron, and that the Diamond - 
2 :doth by its preſence take away that vertue of the Loadſtone : 

" | bbed, and warmed draw a 

| ſJoalſo Amber, and jeat rubbed, an : y raw 

- ro them, and the Stone Asbeſtus being once fred is never, or 


G ſcarce extinguiſhed : a Carbuncle (hires in the dark, the Stone 
IS Macites put above the young fruit of Women ,' or Plants, 
2 "Rrengthens them, bur being put under, cauleth abortion; the 
Y, Taſper ftencheth blood ; the litle fiſh Feheners ſtops the (hips : 

Firs rb expels choller; the liver of the Camelioz burnt, raiſeth 
'”. Zhowers, and cthunders. The Stone Heliotropium dazles the 
al fight, and makes him that wears ir to be invilible, the Stone 
# _ *Lyucurius takes away deluſions from before the eyes, the per- 
" fume of the Stone Lypparis cals forth all the beaſts, the Stone 
ynochitis brings up infernal Ghoſts, the Stone Anachitis 
akes the images of the Gods appear. The EnneQis put under 
Fthem that dream,cauſeth Oracles. There is an Hearb in «/E- 
2hi0p:ia, with which they report ponds, and lakes are dryed up, 
'* Andall things that are ſhut, to be opened; and we read of an 
[ *Heatrb called Latace which the Perſian Kings give to their Em- 


5 A aſ\adours, that whitherſoever they ſhall come, they ſhall a- 
= Sound with plenty of all things. There is alſo a Scythian 
- -Hearb, with which being taſted, or at leaſt held in the mouth, 
© *Fhey report the Scythians will endure twelve dayes hunger, 
, And thirſt ; and Apalerrss ſaith, that he was taught by an Ora- 
f le that there were many kinds of Hearbs, and Stones? with 


-_ 


which men might prolong their lives for ever, but that it was 
Mot lawſull for men to under{tand the knowledge of thoſe 
things, becauſe, whereas they have bur a ſhort time to live, they 
-Ntudy miſchief with all their might, and attempt all manner of 
wickedneſs; if they ſhould be furebf a very long time, they 
would not ſpare the Gods themſelves, But from whence theſe 

| / vertues 


Of Occult Philoſophy. Book 1. 


- yertues are, none of all theſe have ſhewed, who have ſet forth 


huge VolumesIof the propertics of things, not Hermes, not 
Bochus,not Aaron, not Orphens, not T heophraſts, not T hebith, 
not Zenothems,not Zoroaſter, not Evax, not Dioſcorides, not 
Iſaaick the Jew,not Zacharias the Babilonian , not Alberts, 
not eArnoldnus ; and yer all theſe have confefled the ſame, that 
Z acharias writes to Mithridites, that great power,and humane 
deſtinies are couched in the vertues of Stones, and Hearbs. 


" But to know from whence theſe come, a higher ſpeculation is 


required. Alexander the Peripateticke not going any further 
then his ſenſes, and quaſities, is of the opinion that theſe pro- 
ceed from Elements, and their qualities, which haply might 


be ſuppoſed to be true, if thoſe were of the ſame ſpecies ; - 


but many of the operations of the Stones agree neither 
in genere, nor ſpecte. Therefore Plato, and his Schollers at- 


tribute theſe vertues to 1dea's, the formers of things.. But Avi- * 


cen reduceth theſe kinds of operations to Intelligencies, 
Hermes to the Stars, eA!bert:zs to the ſpecificall forms of 


. 
© oy -. 
wad inthe: a. _ 


things. And although theſe Authors ſeem to thwart one the o- | 


ther, yet none of them, if they be rightly underſtood, goes be- 


{ide the truth : ſince all their ſayings are the ſame in effeR in - 


moſt things. For God in the firſt place is the end, and begin- 
ing of all Vertues, he gives the ſeal of the /dea's to his ſervants 


the Intelligencies; who as faithfull officers fign all things in- + 
truſted ro them with an Ideall Vertue, the Heavens, and Stars, 


as inſtruments,diſpoſing the matter in the mean while for the 


receiving of thoſe forms which reſide inDivine Majeſty(as faith 


Plato 1nT rmers ) and to be conveyed by Stars ; and the Giver 
of forms diſtributes them by. the Miniſtery of his Intelligen- 
cies, Which he hath ſer as Rulers, and Controllcrs over his 


Works, to whom ſuch-a power is intruſted in things commit- W 
ted to them, that ſo all Vertue of Stones, Hearbs, Mecals, and © 


all other things may come from the Intelligencices,the Gover- 
nours. The Form therefore, and Vertue of things comes firſt 


from the 1de«'s, then from the ruling, and governing Intelli- | J 
gencies, then from the aſpeRts of the Heavens diſpoling, and 4 
laſtly from the cempers of the Elements diipoſed, anſwering. { 

| | the | 


_ =_— > 4 -# w & 
: » *=q = - 
WE — wa Y CE 


=o rt Þ 


«Y 
"3g 


Book I. Of Occult Philoſophy. 


the influencies of the Heavens, by which the'Elements them- 
ſelves are ordered, or diſpoſed. Theſe kinds of operations 
therefore are performed in theſe inferiour things by expreſs 
forms, and in the Heavens by diſpoſing vertues, in Intelligen- 
cies by mediating rules, in the originall Cauſe by 7dea's,and ex- 
* emplary forms, all which mult of neceſſity agree in the execu. 


tion of the effeR, and vertue of every thing. 


There is therefore a wonderfull vertue, and operation in 
every Hearb, and Stone, but greater in a Star, beyond which, 
even from the governing Intelligencies every thing receiveth, 
> and obtains many things for it felf, eſpecially from the Su. 
; pream Cauſe, with whom all things do mutually, and exaRly 
..* correſpond, agreeing in an harmonious conſent, as it were in 
= Hymnes, alwaics praiſing the higheſt Maker of all things,as by 
the threeChildren in the fiery furnace were all things called up-* 
on to praiſe God with ſingings. Bleſs ye the Lord all things 
that grow upon the Earth, and all things which move in the 
Warters, all ftowls of the Heavens, Beaſts, and Cattle, together 
with the ſons of men. There is therefore no other cauſe of the 


neceſſity of effeRs, then the connexion of all things with the 


firſt Cauſe, and their correſpondency with thoſe Divine pat- 
terns, and eternall /dea's, whence.every thing hath its deter- 


minate , and particular place in the exemplary world, from 


whence it lives, and receives its originall being; And every - 


vertue of Hearbs,Stones, Merals, Animals, Words, and Speeches, 
and all thinzs that are of God, is placed there. Now the firſt 


Cauſe, which is God, although he doth by Intelligencies, 


and 


the Ecavers work upon theſe inferiour things, doth ſometimes 
(theſe Mcdinms being laid aſide, or their officiating being 
ſuſpended) works thoſe things immediatly by himſelf, which 


#7 works then are called Miracles : But whereas ſecondary cauſes, 


which Pats, and others call handmaids, do by the Command, 


XZ and appointment of the firſt Cauſe, neceſſarily a, and are ne- 


ceſſitated to produce their effeRs, if God ſhall notwithſtand- 
ing according to his pleature fo diſcharge, and ſuſpend them, 


4 that they ſhall wholly detiſt from the necefsiry of that Com- 


mand, and appointment ; then they are ealled the gre 


aceſt 


Mis 


31 


Of Occult Philoſophy: Book I. 


burn the Children : So allo the Sun at the Command of Foſhna 


- thing went out, and went into another thing, altering it, and 3 


Miracles of God. So the fire in the Chaldeans furnace did not 


went back from its courſe the ſpace of one whole day ; fo alfo 
at the prayer of Hezek#ah it went back ten degrees, or hotirs. + 
So when Chriſt was Crucitied the Sun was darkened, though ut + > 
full Moon : And the reaſons of theſe operations can by nv 
rationall diſcourſe, no Magick, or occulc,or profound Science # 
whatſoever be found out, or underitood, but are to be learns 
ed, and inquired into by Divine Oracles only. 


— — — — — — — —— 


CHAP. XIV. 


Of the Spirit of the World, What it 15, and how by Way of medium : 


it mites occult Vertres to their ſubjects, 


Fn and Orphers, and many Pythagorians having 
moſt diligently ſearched inco' the vertues of Celeſtial! 
things, and natures of inferiour things, ſaid, That all things 
are full of God, and not without cauſe : For there is nothing _ 
of ſuch tranſcending vertues, which being deſtitute of Divine + 
aſſiſtance, is content with the nature of it ſelf. Alſo they called : 
thoſe Divine powers which are diffuſed in things, Gods: ' 
which Zoroaſter called Divine allurements, Syncſizes Symboli- 
call inticements, others called them Lives,and ſome alſo Souls; 
ſaying, that the vertues of things did depend upon theſe ; be. ©: 
cauſe it is the property of the Soul ro be from one matter ex- ©: 
tended into divers things, about which it operates : So 15a? 
man, who extends his intellect unto intelligible things, and his 7 
tmagination unto imaginable things; and this is that which | 
they underſtood, when they ſaid, viz. That the Soul of one 


hindering the operations of it - As a Diamond hinders the 
operation of the Loadſtone, that it cannot attra&t Iron. Now # 
ſeeing the Soul is the firlt thing that is moveable, and as they 
ſay,is moved of it ſelf; but the body,or the matter is of it ſelf 
unable, and unkic for motion, and doth much degenerate from % 
the # 


Book [. Of Occult Philoſophy. 


33 


— 


Zthe Soul, therefore they ſay there is need of a more excellent 
ua FHMedinm, vis. Such a one that may be as it were no body,out 
ſo as it were a Soul, or as it were no Soul, but as it were a body, 
's. 4212, by which the ſoul may be joyned to the body. Now 


14 | iz. that which we call the quinteſſence : becaule it is nor 
From the four Elements, bur a certain firſt ching, having its be- 
n4 Ing above, and beſides chem. There is therefore ſuch a kind of 
ſpirit required to be, as it were the medizm, whereby Celeſti- 

all Souls arc joyncd to grols bodies, and beltow upon them 
wonderfull gifts, This ſpirit 1s afcer the ſame manner 1n the 

ody of the world, as ours is in the body of man. For as the 
Þowers of out ſoul are communicated to the members of che 
"Dody by the ſpirit, ſo alſo the Vercue of the Soul of the World 


» & diffuſed chrough all things by the quinteflence : For there is 
gothing found in the whole world, that hath not a ſpark of 

10 e Vertue thereof. Yet itis more,nay moſt of all infuſed into 
al! ole things which have received,or ta enin moltof chis ſpirit: 
os ow this ſpirit is received or taken in by the rayes of the 
ig 5 tars, 10 far forth as things render themlelyes conformable to 
1 em. By this ſpirit therefore every occult property is convey- 
wy. 2d into Hearbs, Stones; Metals, and Animals, through the Sun, 
©: Woon, Planets, and through Stars higher then the Planets. 
i. o\w this ſpirit may de more advantagious to us, if any one 
(ic. ſ$oew how to ſeparateit from the Elements : or ar lealt co uſe 
-. > Hole chings chyctly, which do moſt abound with chis ſpirit. For 
- {cle things, inwhich this ſpiricis els drowned in a body,and 
; F'+ checked by matcer, do more powerfully, and perteAly 

Is and allo more readily generate their like : for im itare all 
4 t.octative,& ſeminary Vertues, For which cauſe the Alchymiſts 


4>Er.dcavour to ſeparate this ſpirit from Goid,and Silver; which 
*Scing rightly ſeparated, and extrated,if thou ſhalt afrerward 
*Droj<& upon any matter of the ſame kind (3 e.) any Mctall, 
Srelently will curn ic into Gold, or Silver. And we know 
*Hovw to do that, and have ſeen it done : bur wecould make nv 
More Gold, then the weight of that was, our of which we ex- 
Fraced the lpirit, For {ceing char is an extenſe form,and not 
ll ; incenſe, 


they conceive ſuch. a medium to be the ſpirit of the World, 


Of Occult Philoſophy. Book 1 b 


intenſe, it cannot beyond its own bounds change an _ 
fe& body into a perfe& :.which I deny not, but may be done 
by another way. 


— _ — 


CHAP. XV. 


 — 


Hows we muſt find oxt, and examine the Vertnes of things by w.;; 


of fimilitude. R 


lh is now manifeſt that the occult properties in things _ 
are not from the nature of the Elements, but infuted from 
above, hid from our ſenſes, and ſcarce at lalt known by our + 
reaſon, which indeed come from the Life, and the Spirir of the '**; 
World, through the rayes of the Stars : and can no otherwiſe *- 
but by experience, and conjeQure be enquired into by us: 
Wherefore, he that deſires to enter upon this ſtudy, muſt con- 
ſider, that every thing moves, and turns it ſelf to its like, and 
inclines that to it ſelf with all its might, as well in property, - 
viz. Occult vertue, as in quality, viz. Ejementary vertue. 
Sometimes alſo in ſubſtance it ſelf, as we ſee in Salt, for what- 
ſoever hath long ſtood with Salt, becomes Salt : for every a- *:; 
gent; when it hath begun to aR, doth not attempt to make a 
thing inferiour to it ſelf, but -as much as may be, like, and ſu- + 
table to it ſelf, Which alſo we manifeſtly ſee in ſenſible Ani- + 
mals, in which the nutritive Vercue doth not change the meat + 
into an Hearb, or a Plant, but turns it into ſenſible fleſh. In? 
what things therefore there is an exceſs of any quality, or pro- - : 
perty, as heat, cold, boldneſs, fear, ſadneſs, anger, love, ” 
hatred, or any other paſſion, or Vertue z whether it be in | > 
them by nature, or ſomerimes alſo by art, or chance, as bold- 3 
.neſsinaharlot; theſe things do very much move, and pro- * 
voke to ſuch a quality, paſſion, or Vertue. So Fire moves to *# 
Fire, and Water moves to Water, and he that is bold moves * 
to boldneſs. And it is well known amongſt Phyſicians, that 
brain helps the brain, and lungs, the lungs. So allo ic is ſaid, 5 
that the right eye of a Frog helps the ſoreneſs of a mans right 
eye, 


_—— 


Book T. Of Occult Philoſophy. 


35 


p eye, and the left eye thereof, helps the ſoreneſs of his lefe 
" eye, if they be hanged about his neck in a Cloth of its naturall 
' Colour: The like is reported of the eyes of a Crab, So the foot 
**. of a Tortoiſe helps them that have the Gout in their being 
> applyed thus , as foot to foot, hand to hand,” right to right, 
* left to lefr. 
After this manner they ſay, that any Animall that is barren 
..cauſeth another to be barren;and of the Animall,cſpecially the 
"Teſticles, Matrix, or Urin. So they report that a woman ſhall 
5 not conceive, if (he drink every moneth of the Urin of a 
= *Mule,or any thing ſteeped in ic. If therefore we would obtain 
ur any property or Vertue, let us ſeek for ſuch Animals, or ſuch 
he other things whatſoever, in which ſuch a property is in a more 


LEY 


ſe eminent manner then in any other thing, and in theſe let us 
15; Make that part in which ſuch a property, or Vertue is moſt 
n. *Figorous : asif at any time we would promote love, let us 


ad Neck ſome Animall which is molt loving , of which kind are 
Pigeons, Turtles, Sparrows, Swallows, Wagtailes : and, in 


- 
wh theſe let us take thoſe members, or parts, in which the Vene- 
'r. Fall appetite is moſt vigorous, and ſuch are the heart, teſticles, 
af atrix, yard, ſperme, and menſtrues. And it muſt be done ac 


That time when theſe Animals have this affeRion molt intenſe: 


I *For'then they do much proyoke, and draw love. In like man- 
ji; Mncr to increaſe boldneſs, let us look for a Lyon, ora Cock, and 
At frheſe let us take the heart, eyes, or forchead. And ſo we 


mult underſtand that which P/elxs the Platoniſt faith,viz. 
2 Fhar Dogs, Crows, and Cocks conduce much to watchfulneſs ; 
*1io the Nightingale, and Bat, and horn O:vle, and in theſe 
A ne heart,head,and cycs eſpecially. Therefore ir is faid,if any 
Mall carry the heart of a Crow, or a bat about him, he ſhall 
*Mot ſleep till he caſt it away from him. The ſame doch the 
{head of a Bat dryed, and bound co the right” arme of him that 
5 awake, for if it be put upon him whea he is aſleep, ic is ſaid, 
#That he ſhall not be awakcd till it be takzn off fromhim. After 
he ſame manner doth a Frog, and an Owle make one talka- 
221ve, and of theſe ſpecially the rongue, and heart ; So thr 
-Fongue alſo of a Water-freg laid under the head,makes a man 
D 2 ſpeak 


+ wb 
” 


36 ; Of Occult Philoſophy. Book 1: , 


ſpeak in his fleep,and the heart of a ſcrich-Owle laid upon the +» 
left breaſt of a woman that is aſlcep is ſaid to make her utter - ? 
2 all her ſecrets. The ſame alſo the heart of the horn Owle is © © 
ſaid to do, alſo the ſew:t of a,Hare1aid upon the breaſt of * 
onethat is aſleep, Upon the lame account do Animals that 
arc long Iv.d, conduce to long |:fe; and whatſoever thin2s : 
| _ havea power in themſeives, to renew themſelves, conduwy 2 
n . * tothe renovation of our body, and reſtoring of youth, which -* 
i Phyſitians have often profeiled they know to be true; asis 
manifeſt of the Viper, and Snake. And it is known that Harts _ ; 
x renew the:r oid age by the eating of Snakes, Aiter the ſame ©" 
manner the Phoenix is renewed by airrc which the makes fo: ; 
her ſelf ; and the like vertue there 1-in a Pellican, whoſe right 
foot being put under warm dung, after three moneths there is --* 
of that generated a Pellican. | herefore ſome Phylitians by 7 
ſome certain confetions made of Vipers, and Hellebor, and 
the fleſh of ſome ſuch kind of Animals do reſtore youth, and. ; 
indeed do ſometimes reſtore it ſo, as Medea reſtored old +» 
Pileas. Ttis alſo believed that the blood ofa Bear,if it be ſuck- 
ed out of her wound doth increaſe the ſtrength of the body, * 
becauſe that Animall is the ſtrongelt creature, 


FA 


— 


CHAP. XVI. 


How the operations of ſeveral Vertwes paſs from one thing into 
« another, and arecommunicated one to the other, 


neer them, by their Vertue, but alſo belides this, chey infule# 


into them a like power. through which vy the ſame Vertue 7 


y.7 


they alſo work upon other things, as we ſee in the Loadſtone, . : 
which Stone indeed doth not only draw Iron Rings, bur allo 2 
infuſeth a Vertue inco.the Rings themſelv.s, whereby they can # 
do the ſame. which Aſtin, and Alberts ſay they ſaw. Aﬀeer% 
this manner it 1s, as they fay, that acommon hailot, grounded 2 

ins 


_—____— i _———A__—_ a _ 


; Book 1. Of Occult Philoſophy. 37 


LO ET ew. 


=. inboldnefs, and impudence doth infe& all that are neer her, 
ter by this property, whereby they are made like her ſelf, There- 
- 15 * * fore they ſay that if any one ſhall put on the inward garment 
of ,* of an Harlor, or ſhall have aboar him that looking glaſs, which 

nat + ſhedaily looks into, he (hall thereby b e bold, confident, 
'25 # impudent,and wanton.In like maner they ſay;that a cloth that 

w 2 was about a dead Corpes hath received from thence the pro- : 
cn + perty of ſadneſs, and melancholy - and that the halcer where- 

S's - witha man was hanged hath certain wonderfull properties. 

t5 27 The like ſtory rels Pliny, if any (hall put a green Lizard made 

me 2 blind,together with Iron, or Gold Rings into a glaſs-veſlel, 

for # putting under them ſome earth, and then ſhutting the veſlel, 

2ht and when it appears that the Lizard hath received bis ſight, 

* 15 ++ 7 ſhall put him our of the glaſs, that thoſe Rings ſhall help ſore 

by eyes. The ſame may be done with Rings, and a Weelſcl,whoſe 

nd #eyes after they are with any kind of prick pur our, it is certain 

nd Fare reſtored to ſight again. Upon the ſame account Rings are 

old - job for acertain time in the neſt of Sparrows, or Swallows, 
ra which afterwards are uſed to procure love, and favor. 

vs 


Fr 


C 


_= CHAP. XVIL 


4 How by enmity and friendſhip the vertues of things are to be try- 
/ Þ ed; and found out. 

to» | 

| | be the next place it is requiſite that we conſider that all 
3 Þ& things have a friendlineſs, and enmity amongſt themſelves, 
all Fand every thing hath ſomething that it fears & dreads,that is an 
re>- enemy, and deltruRive toir; and on the contrary ſomething 
iſe 8x that it rejoyceth, and delighteth in, and is ſtrengthened by. 
ue 2 So in the Elements, Fire is an enemy ro Water, and Aire to 
c, F Earth , bur yer they agree amongſt themſelves. And again, 
lo WM in Celeſtiall bodies, ercury, Jupiter, the Swn,and Moon are 
an Þ friends to Saturne ; Mars, and Venus enemies to hm; all the 
er Planets beſides Aars are friends to Fwpiter, alſo all beſides Ve- 
d 2 1% hate Mars; 7upiter, and Venus love the Swn, Mars, Mer- 
ng D 3 cur), 


"op Of Occult Philoſophy, Book I. © 


A— 


cury, and the Yoon are enemies to him, all beſides Satwrre 2? 
love Venus ; 7upiter, Venus, and Sarwrne friends to AMeronry, 
the Sus, Moen, and Mars his enemies. 7upiter, Tens, Saturne 
are friends to the ſoon, Mars, and Aercary her encmies. 
There is another kind of enmity amongſt the Stars, viz. 
when they have oppolite houles ; as Satzrne to the Sun and 
Moon, Jupiter to Mercrtry; Mars to Venus. And their enmity 
is ſtronger, whoſe exalr-cions are oppolite : as of Sutrrne, 
and the Sun ; of Zapites, and Mars; of F'enus, and AMercary. 
Bur their friendſhip is the ſtrongeſt, who agree in nature.qua- 
lity, ſubſtance, and power ; as 1fars with the Sun, and ens 
with the Moon, as 7-pitcr with Ferns, 35 allo their friend(hip 
whoſe exaltation is in the houſe of another, as that of Sarxrrxe 
with Venxs , of Zupiter with the Moon, of I7.irs with Surtnra, 
of the Sun with AZars, of Years with 71p;ter, of the Moon © 
with Jens. And of what ſort che friendihips,and enmicics of - : 
the ſuperiours be, ſuch are the inclinations of things ſub;cRed 1? 
tothem in theſe inferiour. Theſe diſpoſitions therefore of 
fricndſhip,and enmity are nothing elſe but certain inclinstions 
of things of the one to another, -defiring ſuch, and ſuch a thing 
if it be abſent, and to move towards it, unlefs it be hindred, 
and to acquieſsin it when it ts obtained, thunning the contrary, 
and dreading the approach of it, and noc reſting in, or being 
contented with it. Heraclirss theretore being guided by this 0- 
»yinion, profeſſed that all things were made by enmity &friend. 
thip. Now the inclinations of friendſhip are ſach inVegetables 
and Minerals,as is that attrative inclination, which the Load- © 
(tone hath upon Iron,and the Emrald upon riches, and favour; © 
the Jaſper upon the birth of any thing, and the Stone Achates ; 
upon Eloquence; Inlike manner there is a kind of Biruminous ©! 
Clay that draws Fire, and leaps into it,whereſoever it ſees it: 
. Even ſq, doth the root of the Hearb Aproxis draw Fire from '** 
afar off. Alio the ſame inclination there is betwixt the male *3 
palme,and female: whereof when the bough of one ſhall crouch * 
the bough of the other, they fold themielyes into murual eni- Þ 
braces, neicher doth the female bring forth friit without the #8 
male. And the Almond tree, when ſhe 1s alone is '-{= tr11tt ll, 8 
\ Fac þ 


% 


39 


* Book 1. Of Occult Philoſophy. 


I The Vines love the Elme, and the Oltve-tree, and myrtle love 


)» © one the other : alſo the Olive-tree, and Fig tree. Now in 
os Animals there is amity betwixt the Blackbird, and Thruſh, 
5.  » betwixt the Crow, and Heron, betwixt Peacocks., and 
Te . Pigeons, Turtles, and Parrats. Whence Sappho writes to 
id 2 Phaon. 

ty + 

e; ** To Birds unlike oftimes joyned are white Doves ; 

'Y. eAlſo the Bird that s green, black T wrtle loves. 

as: £3 


"ww n Again, the Whale, and the little Fiſh his guideare friendly. 
'P > Neither is this amity in Animals amongſt themſelves, but alto 


ne > with otherthings, as with Merals, Stones, and Vegetables; ſo 
>” the Cat delights in the Hearb Nip, by rubbing her ſelf upon 
on >.which the is ſaid to conceive without a male; and there be 
of - 3<Mares in Cappadecia, that expoſe themſelves ro the blaſt of 
c 4 the wind, and by the attraRtion thereof conceive. So Frogs, 
of '** Toads, Snakes, and all manner of creeping poiſonous things 
a” delight inthe Plant called Paſ flower, of whom, as the Phy- 
ns * fitians ſay, if any one eat, he ſhall dye with laughing, 


'd, 7 The Tortoiſe alſo when he is hunted - by the Adder, 
ry be: cats Origanum , and 1s thereby {trengthened : and the 
vg .%$ Stork, when he hath eat Snakes, ſeeks for a remedy in Ori- 
0- 2 ganum : and the Weelell, when he goes to fiohe with the Baſj- 
2 lisk, eats Rue, whence we come to know that Orgianum, and 
# Rue are cffeRuall againſt poiſon, So in ſome Animals there 


{© 

d- 2'ts an imbred skil, and medicinall art; for when the Toad is 
r; *# wounded with a bice or poiſon of another Animall he is wont 
tes # to goto Ruc,or Sage,and Rub the place wounded, and ſo e(- 


Jus k capes the danger of the poiſon. So men have learned Many Cx- 
t: 22 cellent remedies of diſeaſes,& vertues of things from bruits;So 


Y % 
a 
S + * 
>" & 


3% Swallows have ſhewed us that Sallendine is very medicinable 


ile © & for the ſight, with which they cure the eyes of their young, 
ch "2F and the pye when ſhe is ſick, puts a Bay-lcafe into her neſt, and 
7;- WF is recovered, In like maner, Cranes, Daws, Partriges, Blackbirds 


ne WF Purge their nauſeous ſtomacks with the ſame, with which alſo 
8 Crows allay the poiſon of the Chameleon ; and the Lyon, if 
D 4 | he 


—  — 
— —— 


- 


Of Occult Philoſophy. Book [ 


he be feavoriſh, is recovered by eating of an Ape. The Lap- :! 
wing being ſurfetted with eating of Grapes,cures himſeif with ** 
Southernwood ; ſothe Harts have taught us that the Hearb 
Ditany is very good to draw out Darts; for they being 
wounded with an Arrow, caſt it out by eating of this Rearb : 
the ſame do Goats in Candy. So Hinds, a little before they -* 
bring forth, purge themſelves with a certain Hearb called 
Mountain Ofier. Atſo they that are huct with Spiders, feek 
a remedy by eating of Crabs: Swine alſo being hurt by Snakes » 
cure themſelves by eating of them ; and Crows when they _ * 
perceive they are poiſoned with a kinde of French poiſon, ſeek = 
: for cure inthe Oake ; Elephants, when they have ſwallowed 
a Chameleon help themſclves with the wild. olive. Bears be- 
ing hurt with Mandrakes, eſcape the danger by eating of Pil- 
mires. Geele, Ducks, and ſuch like watery fowle, cure them- 
ſelves with the Hearb called wall-fage. Pigeons, Turtles, 
Hens, with the Hearb called Pellitory of the wall. Cranes * 
with Bull-ruſhes. Leopards cure themſelves, being hurt,with 
the Hearb called Wolfes-bane, by mans dung : Boars with 
Ivy, Hinds with the Hearb called Cinnara. | 


' CHAP. XVIII. 


Of the Taclinations of Enmities. 


N the contrary there are inclinations of Enmities, and 

they areas it were the odium, and anger, indignation, 

and a certain kind of obſtinate contrariety of nature, ſo that |: 
any thing (huns its'contrary, and drives it away out of its pre- 
ſence. Such kind of inclinations hath Rhwbarb againſt Choller, 8&7 
Treacle againſt poiſon, the Saphir Stone apainſt hot biles,and # 
feavoriſh heats, and diſeaſes of the eyes ; the Amethyſt a- *; 
gainſt drunkenneſs, the Jaſper againſt Flux of blood, and % 
offenſive imaginations, the Emrald, and Agnus Caſtus againſt ©} 
Luſt, Achates againſt poiſon , Piony againſt the Falling fick- ; 
nels, Corall againſt the ebullition of black Choller, and pains 
| . of 


Book I. Of Occult Philoſophy. 41 


of the ſtomack. The Topaze againſt ſpiritual heats, ſuch as are 
coveteouſnels, luſt, and all manner of exceſſes of love. The 


like inclination is there alſo of Piſmires againſt the Hearb O- 0-. peru 


Gf riganuſz and the wing of a Bat, and the heart of a Lapwing, 


from the preſence of which they flie.. Alſo Origarum is 
contrary to a certain poiſonous fly, which cannot endure the 
Sun, and reſiſts Salamanders, and loaths Cabbage with ſuch a 


G; deadly hatred, that they deltroy one the other ; ſo” Cucum- 


bers hate oile, and will run themſelves into 'a ring leaſt they 
ſhould touch it. And it is ſaid that the Gall of a Crow makes 
men afraid, and drives them away where it is, as alſo certain 
other things ; ſoa Diamond doth diſagree with the Load 
ſtone, that being ſet by it, it will not ſuffer Iron to be drawn 


 toit; and ſheep fly from Frog-parſley as from ſome deadiy 
'3 thing: and that which is more wonderfull, nature hath pitu- 


red the ſign of this death in the livers of ſheep, in which the 
very figure of Frog-parſly being deſcribed, doth nuturally ap- 
pear ; So Goats do fo hate Garden baſil, asif there were 
nothing moxePernicious. And again, amongſt Animals, Mice, 
and Weeſels do diſagree ; whence it is faid that Mice wilt noc 
touch Cheeſe, if the brains of a Weeſel be'pur into the renner, 
and beſides that the Cheeſe will not be corrupt with age. So a 
Lizard is ſo contrary to Scorpions, that it makes them afraid 
with its very ſight,-as alſo it puts them into a cold ſweat, there- 
fore they are killed with the eile of them, which oike alſo 
cures the wounds made by Scorpions. There is alfo an enmity 
berwixt Scorpions, and Mice : wherefore if a Mouſe be ap- 
plyed to a prick or wound made by a Scorpion, it cores it, as it 
is reported. There is alſo an enmity betwixt Scorpions, and 
Stalabors, Aſpes, and Waſpes. 'It'is reported alſo that no- 
thing is ſo much-an enemy to Snak&&asCrabs,and that if Swine 
be hurt therewith they eat them, and are eured. The Sun alſo 
being inCaxcer,Serpents are tormented. Alſo the Scorpion,and 
Crocodile kil one the other; and if the Bird Ibis doth bne 
touch a crocodile with one of tis feathers, he makes him im- 
moveable; the Bird caſled Buſtard flies away at the fight of a 
horſe ; and a Hart runs away atthe (ight of a Ram, as alſo of a 
Viper. 


* Of Gecult Philoſophy. Book I: 


O Cee ee EE DIR —— ————u 


———  — - _—— — 


Viper. An Elephant crembles at the hearing of the grunting 


of a Hog, ſo doth a Lyon at the ſight of a Cock : And Pan- 


- thers will -not touch them that are annointed all over with 
| the broth of a Hen, eſpecially if Garlick hath been boiled in 


it. . There is alſo enmity betwixt Foxes, and Swans, Buls, and 
Daws. Among(t Birds alſo ſome are at a perpetual! ſtrife one 
with another, as alfo with other Animals,as Daws,and Owles, 
the Kite,and Crows, the-Turtle, and Ring-taile, Egepis, and 
Eaples, Harts, and Dragons. Alſo amonglt Water. Animals 
there.is an enmity,as berwixt Dolphins, and Whirpools, Mul- 
lets,and Pikes, Lampreys, and Congers : Allo the fith called 
Pourcontrel makes the Lobiter ſo much afraid,that the Lobſter 
ſeeing the uther but neer him is {truck dead, The Lobſter, and 
Conger tear one the other, The Civert Cat is ſaid to ſtand fo in 
a've of the Panther, that he hath no power to relilt him, or 
rouch his skin; and they ſay that if the skivs of both of them be 
hanged up one againlt the other,the haices of the Panthers sk11 
fall off, And Or «Apollo faith in his Bieceglyphicks, if any 
one be girt about with the skin of the Civer Car, that he may 
paſs fately through the middle of his enemies, ang not at all 
be afraid, Alſo the Lamb is very much afraid of the Wolf, and 
flies from him, And they ſay that if the taile, or sKin, or head 
of a Wolf be hanged upon the ſheep-coate, the (heep are much 


- troubled, and cannot eat their mear for fear. And 'Pliny makes 


mention. of a Bird called Marlin, that ' breaks Crows 
Eggs ; whoſe young are annoyed: by the Fox that ſhe alſo 


' will pinch, and pull che Foxes whelps, and the Fox her ſelf al- 


ſo: which when the Crows ſee, they help the Fox againſt her, 
as againſt a common enemy. The licle Bird called a Linnet 
living in Thiltles, hates Aſſes, beczuſe they eat the Flowers of 
Thiſtles. Alio there 'is luch a bitter enmity berwixt the licle 
Bird called Eialon, and, the Afle, that their blood will not 


mix together, and that at the braying of the Afſe both the * 


eggs and young of che Eialon periſh, There is alſo ſuch a difa- 
greement betwixt the Olive-cree and a Harlot, that if ſhe 


 Plancir, it will either be alwayes unfcuitfull, or alcogecher 
. wither. . A Lyon fears nothing ſv much as fired Torches, and 


will 


bi Bo ok I. Of Occult Philoſophy ' 


43 


e 3 ing of a Cock, A Snake isafraid of a man that is naked, but 
F ' purſues a man that is clothed. A mad Bull is camed by being 
d _-* ryedrtoa Fig-tree. Amber draws all things to it befides Gar- 
s + den Baſill, and thoſe things, Which are ſmeared with oile, 
|- * betwixt which there is a kinde of a naturall Antipathy, 


——— — 


—OOgerunm_— STS OR 
T 


CHAP, XIX. 


* HoW the Vertucs of things ave to be tryed and found out , Which 
' are in them ſpecifically,or any one Inarviduall by Way of ſpeciall 
'« gift. 

Oreover thou mult conl1der that the Vertues of things 
are in ſome things according to the ſpecies,as boldneſs, 
*z and courage in'i Lyon, 8 Cock : fearfulneſs in a Hare,or Lamb, 
** ravenouſneſs in a Wolf, treachery, and deceirfulneſs in a Fox, 
**% flattery in a Dog,coveteoulnels in a Crow,and Daw,pride in a 
Z Horſe,anger ina Tygre,and Boar,fadneſs, and melancholy in a 
X Car,luſt in a Sparrow,and lo ot the reſt. For the greaceſt part of 
# naturall Vertues doth follow che ſpecies. Yet ſomeare in things 
individually ; as there be ſome men which do ſo wanderfally 
abhor che (1ght, of a Cat, that they cannot loak upon her with» 
-$ out quaking ; which tear iis manifeſt, is not ig them-as they 
f 3X are men. And Aves tels of, a man;that lived. in his time; 
2% whom a!l poiſonous things did thug, all of them dying, which 
2 did by chance bite him,. he himſelf not being hutt, and'4/- 
« F bertus reports that in a City of the V6iazs he ſaw 2 wench 
37 which would catch, Spiders to eat them ; and being/much 
3 pleaicd with tuch a kind of meat, was wonderfully nouriſhed 
2X therewich. So is boldnels in a Harloc, fearfulneſs in a Thief. 
3 And upon this account it is that Philoſophers ſay, that any 


Par- 


WY O 4a w ha <= Aa = > _ 6. ry 


— 


Z will be tamed by nothing ſo much as by theſe : and the Wolf 
3 fears neither ſword, nor ſpear, but a ſtone, by the throwing of 
h + which a wound being made, worms breed in the Wolf. A 
n © Horſe fears a Camell, ſo that he cannot endure to ſee ſo much 
d as his piture. An Elephant when he rageth, is quieted by ſee- 


nao - | 


44 — Of Occult Philoſophy. Book I. . 


' particular thing that never was ſick,is good againſt any manner 
of ſickneſs : therefore they ſay that a bone of a dead man, 
which never had a feavor, being laid upon the patient, frees 

| him of his quartane. There are alſo many ſingular vertues in. 
fuſed into particular things by Celeſtiall bodies, as we have 
ſhewed before. 


L———_— 


CHAP. XX. 


| i | T bat naturall Vertmes are tz ſome things throughout their Whole 
1 ſubſtance, and in other things tn certain parts, and mem- 
bers, 


Cain thou muſt conſider, that the vertues of things are 
in ſome things in the whole(-5.e. ) the whole ſubſtance of 
them, or in all their parts, as that little fiſh Echener, which is » 

faid ro ſtop a ſhip by its meer touch, this it doth not do ac- 

cording to any particular part, but according to the whole 

ſabſtance. So the Civer Cat hath this in its whole ſub. 

ſtance ,, that Dogs by the very touch of his ſhadow hold 
their peace. So Salendiae is good for the (ight, not according _ 
to any one; but all irs parts, not more inthe root then in the . 
leaves, and ſeeds; and ſo of the reſt.. But ſome vertuesare in * 
things according to ſome parts of it,vsz. only in the tongue,or --; 
"fi eyes, or ſome other members, and parts; ſo in the eyes of 
wm a Bafilisk, is a moſt violent power to kill men, afſoon _ * 
as they. ſee them : the like power is there in the eyes of 
Fi FOO RN che Civer Cat , which makes any Animall that it hath ©: 
TRAN: looked upon, ro ſtand ſtill, ro be amazed, and not able 
[15010 to move it ſelf, The hke vertue is there in the eyes of ſome > 
- Wolfes, which if they ſee a man firſt, make him amazed,and 
ſo hoarſe, that if he would cry out, he hath not the ufe of _ 
his voice : Of this Virgil! makes mention, when he (ings, 


at 


: 
f- 
Fy 


« 
% ZZ 


©07Y oo br” 320- SRI; 


Meceris z5 dumb, hath loſt his voice, and why ? 
The Wolf on Mazris firſt hath caſt hu eye. 


3 Book I. 


Of Occult Philoſophy 


_— 


4) 


Soalſo there were ſome certain women in Scythia, and a- 
mongſt the 7/yrians, and Triballians, who as often as they 
looked angrily upon any man, were ſaid roſlay him. Alſo we 
read of a certain people of Rhodes called Telckines, who cor- 
rupted all things with their ſight. wherefore 7apitcy drowned 
'* them. Therefore Witches, when they would atier this manner 
* work by witchcraft, uſc the eyes of ſvch kind of Animals in 
their waters for the cycs, for the like «ffs. In like manner do 
Pi\mires fly from the heart of a Lapwing, not from the head, 

; foot, oreyes. So the gall of Lizards being bruiſed in Water 
= 1s ſaid to gather Weelels together, not the taile or the head of 
it; and the gall of Goats put into the Earth in a brazen Veſel, 
vathers Frogs together; and a Goats liver is an enemy to 
Butterflies and al] Maggots, and Dogs ſhun them that have 
the heart of a Dog about them,*and Foxes will not touch 
-> thoſe poultry that have eaten the liver of aFox. So divers things 
* havedivers vertues diſperied variouſly through ſeveral parts, 
as they are from above infuſed into them according to the 

d verſity of things to be received; as in a mans body the bones 

; receive nothing but life, the eyes ſ1ghr, the ears hearing. And 
- there isin mars body a certain little bone, which the Hebrews 
call LVZ, of the bigneſs of a pulle that is hu«ked, which is ſub- 


; 
.$ jcRrono corruption, neither 15 it overcome with Fire, but 


: E after their death. So the litle fiſh 
0% 


*! is al\waies preſerved unhurc,out of which,as they ſay, as a Plant 


out of the tced,our Animall bodies (hall in the RelurreRion of 
the dead ſpring up And theſe vertues are not cleared by 
reaſon, but by experience. 


_- —— —— - - 


—_ OO — 


CHAP. X XI. 


— 


Of the Vertwes of things which are in them only in their life 
time, and {uch as remain in them even after their death. 


Oreover we mult know that there are ſome properties 
in things only whileſt they Jive, and ſome that remain 


Echeness ſtops the ſhips, and 
the 


the Baſilisk, and Catablepa kill with their (1ght, when they are 
aliye;but when they arc dead do no ſuch thing.So they ſay that 
in the Colick, if alive Duck be applyed to the belly,it rakes 
away the pain,and her ſelf dies: like to this is that which Ay- 
chytas fayes. If you take a heart newly taken out of an Ani- 
mall, and whileſtic is yet warm, and hang it upon one that 
hath a quartane feavor, it drives it away. Sv if any one ſwal- 
low the heart of a Lapwing, or a Swallow, or a Weelel, or a 
Mole whileſt it is yet warm with nacurall heat , ic (hall be 
helpfull- ro him for remembring, under{tanding, and foretel- 
ling : Hence is this generall rule,viz. Thar whatſoever things 
zre taken out of Animals, whether they be Stones, any Mem- 
ber, Excrements, as Haire, Dung, Nailes, they muſt be taken 
trom thoſe Animals, whilelt they be yet living ; and if it be 
poſſible, that ſo they may be alive afterwards. Whence they 
jay, when you take the tongue of a Frog, you mult put the 
Frog into the water again, and if you take the tooth of a 
Wolf, you mult nor killthe Wolf; and fo of the reſt. So writes 
Democritus, if any one take out the tongue of a water-Frog, 
yet living, no other part of the body ſticking to it, and the be 
ler go into the W ater again,& lay it upon the place where the 
heart beats,of a woman, ſhe (hall anſwer truly whatſoever you 
ask her. Alſo they fay,that if the eyes of a Frog be before Sun 
riſing bound to the {1ck party, and the Frog be let go again 
blind into the Water, they will drive away atertian ague; as 
alſo that they will,being bound with the fleth of a Nightingale 
in the skin ofa Hart, keep one alwaies watchfull without ſleep, 
Alſo the ray of the fork tiſh being bound to the Navil,is ſaid to 
make a woman have an ealie travel, if it be taken from it alive, 
and that put into the Sea again. So they ſay the right eye of a 
Serpent being applyed, doth help the watering of the eyes, 
if the Serpent be ler goalive, And there isa certain fiſh, or 
great Serpent called Ayrus, whole eye,if itbe pulled out, and 
bound to the forehead of the patient, is ſaid co cure the in- 
flamacion of the eyes, and that the eye of the fiſh grows a- 
gain, and that heis taken blind that did not ler the fiſh go. 
Allo the teeth of all Serpents, being taken out whileſt they 


are 


Of Occult Philoſophy. Book [. 


& 


» 4 " | " pe * 
- F4 my - ” s - | 8, 
, \ * - 
” i. % Gat. rh, * Lone PP... 


es 


; Book 1. Of Occult Philoſophy. 


are alive, and hanged about the patient, are ſaid to cure the 
quartane, So doth the tooth of a Mole taken out whileſt ſhe is 
alive, being afterwards let go,cure the tooth-ach: and Dogs 
will not bark at thoſe that have the taile of a Weeſel rhat is 
. eſcaped. And Democritws relates that the tongue of a Chime- 
+ leon, if it be taken from her alive, doth conduce to a good 
Þ ' ſucceſs in trials, and is profitable for women that are in travel, 
. if it be about the outſide of the houſe, for you maſt take heed, 
* © thatit be not brought into the houſe, becauſe that would be 
; moſt dangerous; Moreover there be ſome properties that re- 
: mainafter death : and of theſe the P/arsniſts ſay, that they 
* are things in which the Jdea of the matter is leſs (wallowed up, 
© in theſe, even after death that which is immortall in them,doth 
© not ceaſe to work wonderfull things. So in the Hearbs, and 
- Plants pulled aſunder, and dryed, that vertue is quick,and ope- 
2 rattve which was infuſed at firſt intb them by the /dea. Thence 
» _ © it is,that as the Eagle all her life time doth overcome all other 
-* birds: ſo alſo her feathers after her death deſtroy, and con- 
. fume the feathers of all other birds. Upon the ſame account 
| - doth a Lyons skin deſtroy all other sKkins : and the skin of "the 
®* Civer Cat deſtroyes the «kin of the Panther : and the skin of a 
3 Wolf corrodes the skin of a Lamb : And ſome of theſe do not 
_ 2$do it by way of acorporeall contra&, but alſo ſometimes by 
their very ſound.So a drum made of the skin of a Wolf, makes 
a drum made of a Lamb skin not to ſound. Alſo a drum made 
Zof the «kin of the fiſh called Rotcher, drives away all creeping 
Fthings, at what diſtance ſoever the ſound of it is heard : and 
Sthe ſtrings of an inſtrument made of the guts of a Wolf,and 
'3deing ſtrained upon a Harp, or Lute with ſtrings made of 
- *Theeps guts, will make no harmony, 


» 


48 


_ 


Of Occult Philoſophy. . Book I, | 


that Solary things reſpeR the heart, & head, by reaſon that Leo 


. cles into cold Water, or waſhthem with Vineger,find preſent 


CHAP. XXI1. £ 


How inferiony things are ſubjefted to ſupecrionr bodies, and how 
the bodies, the attions, and diiþolrions of men are aſcribed to 


Stars, and Signes, 


If is manifeſt that all things inferiour are ſubjero the ſupe- 
riour, and after a manner (as laith Proclss) they are one in 
the other,viz, in inferiour are ſupertour, and in ſuperiour are 
inferiour : ſoin the Heaven are things Terreltiall, but as in 
their cauſe, and in a Celetiall manner ; and inthe Earth arc 
things Celcſtizll, but after a Terreſtiall manner,as in an cfteR. 
So we ſay that there be here certain things which are Solaty, 
and certain which are Lunary, in which the Sun, and Noon 
make a {trong impreſſion of theirvertue, Whence it ts that theſe 
kind of things receive more operations, and properties, like to 
choſe of the Stars, & Signes which they arc under: So we know 


1s the houſe of the Sun, and Ares the exalcation of the Sun - 10 
things under Zſars are good for the head, and teſticles, by 
reafon of Aries, and Scorpiv. Hence they whole ſenſes failc, 
and heads ake by reaſon of drunkenneſs, if chey put their teſti. 


help. But in reference to theſe it is neceſſary ro know how 
mans body is diſtributed to Planers,& Signes. Know therefore 
that according to the dofrine of the Arabians, the Sun rules ,* 
over the brain, heart, the chigh,the marrow, the right cyec, and ** 
the ſpirit; alſo the rongue, the mouth, and the reſt of the 
Organs of the ſenſes, as well internall as cxternall ; alſo the >: 
hands, feet, legs, nerves, and the power of imagination. That #5 
Mercury ruies over the ſpleen, (tomack, bladder, womb, and 
right ear, as allo the faculty of the common ſenſe. That S- * 
twrn rules over the liver, and fleſhy part of the ſtomack, That” - 
7upiter over the beily, and navill, whence ic is written by the 


pj > Y a .) C P - - G Fe 
Ancients, that the eftigics of a :.avil was laid up in the temple 8 


of 7upiter Hammor, Alſo ſome attribute to him the ribs, 


FBook l. Of Occult Philoſophy. 


49 


breaſt, bowels, blood, arms, and the right hand, and left ear, 
and the powersnatural . And ſome ſet Mars over the blood, 
and veins, and kidniesthe bag of the gall, the buttocks, the 


back, and moticn ofthe ſperm, and the iraſcible power. 


Again they ſet Jens over the kidnies, the teſticles,the privities, 
the womb , the leed, and concupiſcible power; as alſo the 
*Þelh, far, belly, breaſt, navill, and all ſuch parts as ſerve to 
enerall aRs, allo the Os /acrnm, the back bone, and loins ; as 
"alſo the head, mouth, with which they give a kils, as a token of 
' love. Now the Moon, although (he may challenge the whole 
þody, and every member thereof according to the variety 
of che Signes : yet more particularly they aſcribe to her the 
Fri lungs, marrow of the. back- bone, the ſtomack , the 
enſtrues,and all other excrements, and the left eye, as alſe 
e power of increaſing. But Hermes faith, That there are 
F ven holes in the head of an Animall,diſtribured to the ſeven 
Flanets,v:z. the right. ear to Satwrne, the left to 7apirer, the 
*Hght noltrell ro ars, the left ro Ven, the right eye to the 
8, the lefr ro the ſoon, and the mouth to Mercury. The 
ſeverall Signes alſo of the Zodack take care of their members. 
Aries governs the head, and face, T aurws the neck, Gemini 
ec arms, and ſhoulders, Cancer the breaſt , lungs, ſtomack, 
aþd armes, Leo hearr, ſtomack, liver, and back, Virgo the 
:Howels, and bottome of the ſtomack, Libra the kidnies, thighs, 
d buttocks, Scorpius the genitals, the privities, and womb, 
HHArEHs the thigh, and groins, {: apricornus the knees, Aqua- 
the legsand thins, Piſces the feet. And as the triplicities 
theſe Signes anſwer one the other, and agree in Cvzleſtials, 
allo they agree in the members, which is ſufftictently manifeſt 
7 experience, becauſe with the coldneſs of the feer,the belly, 
1 brealt are affefed, which members aniwer the ſame triph- 


7 


Tuity ; whence it is, if a medicine be apolyed to che one,it helps 


c other, as by the warming of the feet, che pain of the belly 


. *Waſcch. Remember theretore this order, 'and know, that 


ings which are under any one of the'Planets, have a certain 
rticular aſpeR, or inclination to thoſe members that are at- 


*Wibured co chat Planet, and eſpecially ro che houſes, and ex- 
2 


altations 


50 of Occult Philoſophy. Book I. : 


alrations thereof. For the reſt of the dignities, as thoſe tripli. X 
cities, and markes, and face are of litle account in this; upon #% 
this account therefore Piony, Balme,Clove-gilliflowers, Citron- #7 
pils, ſweet Majoram, Cynnamon , Saffron, Lignum Aloes, # 
Frankincenſe, Amber , Musk, and Myrrh help the head, $ 
and heart; by reaſon of Sol, Aries, and Leo : fo doth #8 
Rib-wort,the Hearb of AZars, help the head, and telticles by 3 
reaſon of eAries, and Scorpio : and lo of the reſt. Alſo all things 7 
| under Sarwrne conduce to ſadneſs, and melancholly ; thoſe un- 7 
der Jupiter to mirth, and honour ; thoſe under Aſars io bold- 
neſs, contention, and anger ; thoſe under the Sx to glory, A, 
victory, and courage ; thoſe under Yen to love,luſt,and con- ## 
cupiſcence ; thoſe under Mercury to Eloquence; thoſe unde; 
the Moox toacommon life. Alſo allthe aRtions, and diſpo.#% 
\A firions of men are diſtributed according to the Planets. For! 
Saturne governes old m:n, Monkes,melancholly men,and hid 
treaſures; 'and thoſe things which are obtained with long 
journies, and difficulty ; but Z-piter,thoſe that are Religious} 
Prelates, Kings, and Dukes, and ſuch kind of gains that arc} 
got lawfully : Afars rules over Barbers, Chirurgeons, Phyli.# 
tians, Sergents, Executioners, Butchers, all that make fires 
Bakers,Souldiers,who are every where called Matial men, Alf 
do the other Stars ſignifie their office, as they are deſcribed ini 
the books of Aſtrologers. L 


ORE We 


CHAP. NXXIITL ; 

; 
How We ſhall knowv what Stars naturall things are nnder, anal 
what things are wunaer the Sun, which are called Solary. 4 


A, TOw it is very hard to know, what Star, or Signe ever 

thing is under : yet it is known through the imitation of 
their rayes, or motion, or figure of the ſuperiours. Alſo ſome! 
of them are known by their colours and bdours, alſo ſome by 
the effeRts of their operations, anſwering to ſome Stars. Sc 
then Solary things, or things under the power of the Sur 
are 


Book I, Of Occult Philsophy. 


1 OC AY > OE I EI — 


are, amongſt Elements, the lucid flame ; in the humours, the 
purer blood, and ſpirit of life ;* amongſt taſts, chat which is 

uick, mixed with ſweetneſs. Amongſt Metals, Gold by reaſon 
of irs ſplendor,and its receiving that from the Sun which makes 
ir cordiall, And amongſt ſtones, they which reſemble the 


d. # 
2X rayes of the Sun by their golden ſparklings , as doth the glit- 


tering ſtone Actites which hath power againſt the Falling- 
ſickneſs, and poiſons : ſo allo the itone, which is called the eye 
of the Sun, being of a figure like co the Apple of the eye, from 
the middle whereof ſhines forth a ray , it comforts the brain, 
and ſtrengthens the (1ght; So the Carbuncle which ſhines by 
nighr, hatha vertue againſt all aiery, and vaporous poiſon : 
ſo the Chryſolite ſtone is of a light green colour, in which, 


| ; { when ic is held againſt the Sun,there ſhines forth 3 golden Star; 


and this comforts thoſe parts that ſerve for- breathing, & helps 
thoſe that be Aſthmarticall, and 1f it be bored through, and the 
hole filled with the Mane of an Aﬀe, and -bound to the lefet 
arme, it drives away idle imaginations, and melancholy fears, 
and puts away fooliſhneſs : So the ſtone called Iris , which is 
like Cryſtall in coloyr, being often found with fix corners, 
when under ſome roof part of it is held againſt the rayes of 
the Sun, and the other part is held in the ſhadow , ic gathers 
the rayes of the Sun into it ſelf, which, whileſt ic ſends them 
forth, by way of refleRtion, makes a Rain-bow appear on the 
oppoſite wall. Alſo the Stone Heliotropion green like the 
Jaſper, or Emrald,beſer with red ſpecks,makes a man conſtant, 
renowned, and famous, alſo it conduceth ro long hfe : And 
the vertue of it indeed is moſt wonderfull upon the beams of 
the Sun, which it is ſaid co turn into blood (e.s.) to appear of 
the colour of blood, as if the Sun were ecly pled,viz. When 
It is joyned to the juice of an Rearb of the ſame name, and be 
put into a veſſcll full of Water : There is alio another vertue 
of it more wonderfull,and that is upon the eyes of men,whoſe 
ſight it doth ſo dim,and dazel,that it doth not ſuffer him that 
carries it to ſee it,& this it doth not do without the help of the 
Hearb of the ſaid name , which alſo is call:d Heliotropium, 


(e.s. )following the Sun. Theſe vertues doth Albertes Mage, 
E 2 and 


4a 


Of Occult Philoſophy. Book L $ 


and William of Paris confirm in their writings. The Hyacinth 3 
alſo hath a vertue from the Sun againſt poiſons, and peſtiferous A 
yapours;it makes him that carries it to be ſafe, and acceptable; -: 
it conduceth alſoto r:ches, and wit, it ſtrengthens the hear:; 7 
being held in the mouth, it doth wonderfully cheer up the 7 
mind. Alſo there is the ſtone Pyrophylus, of a red mixture, 7 
which Albertus Magn, faith +#/crrlapizzs, makes mention ©: 
of in one of his Epiſtles unto Oftavirs Arguſtns, ſaying, that * 
there is a certain poiſon ſo wonderfull cold, which preſerves © 
the heart of man being raken out from burning, fo that if for 2 
any time it be put into the Fire, itis eurned into 2 {tone, and $. 
this is that ſtone which is called Pyrophylus, from the fre. It 3% 
hath a wonderfull vertue againſt poiſon, and it makes him: > 
that carries it, to be renowned and dreadfull to his enemies. '2 
Bur above all, that ſtone is moſt Solary,which Apollonizs is re- 
ported to have found, and is called Pantaura> which draws 0- (2 
ther ſtones to it, as the Loadſtone doth Iron, molt powerfull” 
againſt all poiſons; it is called by ſome Pantherus, becauſe it 
is ſpotted like the beaſt called the Panther. Ir is therefore alſo 
called Pancochras,becauſe it contains all colours. Aaron cal; 
it Evanthum. There are alſo other Solary ſtones, as the Topx- 
Zius, Chryſopaſius, the Rubine, and Balagins. So alſo is Au-* 
ripigmentum, and things of a golden colour, and very lucid. # 
Amongſt plants alſo and trees,chole are Solary, which turn to-"& 
twards the Sun, as the Marygold, and thoſe which fold in cheir® 
leaves when the Sun is neer upon lerting , but when it riſeth # 
unfuld their l-aves by little and little. The Lote-tree alſo is 3 
Solary,as is manifelt by the figure of the fruit & leaves. So alſo 
Pony, Salfendine, Balme,Ginger,Gentian, Diccany, & Vervin, 3 

which is of uſe in prophecying, and expiations, as alſo driving /# 
away evill ſpitits. The Bay-tree alſo 1s conſecrated ro Phzbus, 
ſo is the Cedar, the Palm-tree.che aſh, the Ivic, and Vine, and 7 
whatſoever repell -poiſons, and I:ghtnings, and thoſe things *? 

which never fear the extremities of the Winter. olary allo 
are Mint, Maſtick, Zedoary, Saffron, Balſome, Amber, vu«k; 8 
Yel:ow- honey, Lignum aloes, Cloves, Cinnamon, Calamus, # 

Aromacicus, Pepper, Frankincenſe , tweec Majoram , and # 

WOT, | 


. 


Book J. * Of Occult Philoſophy. 


Libanotis, which Orphexs cals the ſweet perfume of the Sun, 
Amongſt Animals thofe are Solary which are magnanimous, 
couragious, ambitious of vitoty, and renown : asthe Lyon, 
King of beaſts, the Crocodile, the ſpotted Wolf, the Ram, the 
Boar,the Bull, King of the herd, which was by the Egyptians at 
Heliopolis dedicated to the Sun, which chey call Verites;and an 
Ox was conſecrated to Ap in Memphi, and in Herminthus a 
Bull by the name of Paths. The Wolf alſo was conſecrated 
to Apollo, and Latona. Alſo the beaſt called Baboon is Solary, 
Z whichtwelve cimes in a day,viz. every hour barks, and in time 
3 ofEquinoRium piſſeth twelve times every hour : the ſame alſo 
2 ir doth in che night, whence che "pyprians dit Engrave him 
Z upontheir Fountains. Alſo amongſt birds theſe are Solary, 
the Phoenix, being but one of that kind, and the Eagle, the 
uveen of birds, alſo the Ualtur, the Swan , and thoſe which 


2X ſing at the riſing Sun, and as it were calling upon it to riſe, as 


the Cock, Crow, alſo the Hawk, which becauſe in the Divinity 
of the Egyptians is an emblem of the ſpiric, and light, is by 
Porphyrinus reckoned amongſt the Solary birds. Moreover, 
all ſuch chings as have ſome reſemblence of the works of rhe 
Sian, as Worms ſhining in the night, and the Bertle,which is a 
creature that lies under Cow- dung, alſo according to Appions 
interpretation, ſuch whoſe eyes are changed according to the 


'.n courſe of the Sun, are accounted Solary, and thoſe —_ 


Z which come of them. And amongſt fiſh, the Sea Calf is chiefly 
Solary, who doth reſilt lightning, alſo (hell fiſh, and the fiſh 
called Px/mo, both which ſhine in the night, and the fiſh called 
Stella for his parching heat, and the fiſh called Strombi. that 
follow their King, and Margari, which alfo have a King, and 
being dryed,are hardened into a ſtone of a golden colour, 


Jz 


Of Occult Philoſophy. Book I, by 


CHAP. XXIV. 
What things are Eunary,or under the power of the Moon, 


»Heſe things are Tunary,amongſt the Elements,viz. the 
T Earth. then the Water, as well that of the Sea, as of thc 
Rivers and all moiſt things, as the moiſture of Trees, and Ani- 
mals,c{pecially they which are Vhite, as the Whites of Eggs, 
far, ſweat,flegme,and the ſuperfluities of bodies. Amongſt calts, 
ſalt, and infipid ; amongſt Metals, Silver ; amongſt ſtones, 
Cryltall, the Silver Marcafice, and all thoſe (tones that are 
Whice, and Green. Alio the ſtone Selenites (e. i.) Lunary, 
(hining from a white body,with a yellow brightneſs, imicating #2 
the motion of the Moon, having in itthe figure of the Moon 7 
which daily increaſeth, or decreaſeth -as doth the Moon, 
Alſo Pearls, wh.ch are generated in ſhels of fiſhes from the 8 
droppings of W ater, alſo the Berill. Amongſt Plants and i 
Trees, theſe are Lunary,as the Selenotropion, which turns to- # 
wards the Moon, as doth the Heliotropion towards the Sun, 3 
and the Palme'tree ſends forth a bough at every riſing of the 
Moon ; Hyſlope alſo, and Roſemary, Agnus Caſtu , and the Þ 
Olive.tree, are Lunary. Alfo the Hearb Chinoſta, which in- ® 
creaſeth, and decreaſeth with the Moon,viz. in ſubſtance. and * 
number of leaves, 'not only in Sap, and vertue, which indeed Þ} 
is in ſome ſort common to all Plants, except Onions, which 
are under the influence of Aars, which have contrary pro- # 
perties; Asamongſt flying things the Saturnine bird, called a 
Quaile 1s a great enemy to the Moon and Sun. Lunary Animals ® 
are ſuch as delight to bein mans-.company, and ſuch as do na- ® 
eurally excell in love, or hatred, as all kinds of Dogs : The 

| (C hamcleon allo 15s [unary, which alwaies allumes 2 Colour 4c- 
cording.ro the variety of the colour of the objeR : as the 
Moon changeth her natuse according to the variety of the | 
Signe Which it 15 found in.Lunary allo are Swine, Hinds, Goats, 
and all Animals whatſoever, that oblerve, and imitate th: 
motion of the Moon : As the Baboon, and Panther, which 
1s faid to have a ſpot upon hcr ſhoulder like the Moon, in- 


crealing 


— 


JJ 


Book I. Of Occult Philoſophy. 


creaſing into a roundneſs, and having horns that bend inwards, 
Cats alſo are Lunary, whoſe eyes become greater or leſs, ac- 
cording to the courſe of the Moon : and thoſe things which 
are of like nature, as Menſtruous blood, of which are made 
wonderfull ſtrange things by Magicians ; The Civet-Cat alſo 
changing her ſex, being obnoxious to divers Sorceries, and all 
Animals that live in water as well as on land : as Otters, and 
ſuch as prey upon fiſh. Alſo all Monſtrous beaſts, ſuch as with- 
out any manifeſt ſeed are __—_ oenerated, as Mice, 
which ſometimes are generated by Coition, ſometimes of the 
putrefaRion of the Earth. Amongſt fowle, Geeſe, Ducks, 
Didoppers, and all kind of watery fowl as prey upon fiſh, as 
the Heron, and thoſe that are equivocally produced, as Waſps 
of the Carkaſes of horſes : Bees of the putrefaRion of Cows, 
ſmall Flies of putrefied wine, and Bet!es of the fleſh of Aﬀes; 
but moſt Lunary of all is the two-horned Betle, horned after 
the manner ofa Bull : which digs under Cow-dung,and there 
remaines for the ſpace of twenty eight daies, in which time 
the Moon meaſures the whole Zod;rck,and in the twenty ninth 
day,when it thinks there will be a conjunction of their bright- 
neſs, it opens the dung and caſts it into Water, from whence 
then come Betles. Amongſt fiſh theſe are Lunary, Zlurus, whoſe 
eyesare changed according to the courſe of the Moon, and 
whatſoever obſerve the motion of the Moon, as the Tortoiſe, 
the Echeneis, the Crab,Oiſters, Cockles, and Frogs. 


—  —— _— ——— 


CHAP. ITY. 
I hat things are Saturnine,or under the poWer of Satirne. 


pd} rg things, amongſt Elements, are Earth, and alſo 
kJ Water: amongſt humors, black Choller that is moiſt, as 
well natural,as adventitious,aduſtCholler is excepted. Amoneſt 
taſts, ſoure, tart, and dead. Amongſt Metals, Lead, and Gold, 
by reaſon of its weight, and the golden Marcafite. Amonglk 
ſtones, the Onix, the Ziazaa, the Camonius, the Saphir, the 
brown Jaſper, the Chalcedon, the Loadſtone, and all dark, 

B 4 weighty, 


Of Hceult Philoſophy. | Book 1, 1 


weighty, earthy things. Amongſt Plants, and Trees the Daffo. 
- dill, Dragon-wort, Rue, Cummin, Hellcbor, the tree from 2 
whence Benzoine comes, Mandrake, Opium, and thoſe things 
which ſtupific,and thoſe things which are never ſown,andnevyer 
bear fruit,and thoſe which bring forth berries of a dark colour, | 


and black fruit, as the black Fig-rree, the Pinc-tree, the Cy- 7 


preſ:-tree, and a certain tree uſed at burials, which never *- 
ſprings afreſh with berries, rough, of a bicter taſt, of a ſtrong 
ſmell, of a black ſhadow, yielding a moſt ſharp pitch, bearing ©? 
a moſt unprofitable fruit,never dies with age,deadly,dedicated 
to Plato, as is the Hearb paſ-flower, wich which they were 
wont Anciently to ſtrow the graves before they put the dead 57 
bodies into them, wherefore it was lawfu!l tro make their *? 
Garlands at feaſts with all Hearbs, and Flowers beſides paſ- =? 


flower , becauſe it was mourofull, and not conducing to 7 


mirth.” Alſoall creeping Animals, living apart, and ſolitary, 
nightly , ſad, contemplative, dull, covetous, fearfull, melan- 
cholly, that take much pains, flow, that feed'groſly, and ſuch 
as cx their young, Of chele kinds therefore are the Mole, the 
Aﬀes, the Wolf, the Hare, the Mule, the Cat, the Camel, the 5 
Bear, the Hog, the Ape, the Dragon, the Baſilisk, the Toad, | 
all Serpents, and creeping things, Scorpious,Piſmires, and ſuch 
things as proceed from putrefaRion in the Earth, in Water, 7 
or in the ruines of houſes, as Mice, and many ſorts of % 
Vermin, Amongſt birds thoſe are Saturnine, which have 7 
Jong necks, and harſh voices, as Cranes, Eſtriches,and Pea- 7 
cocks, which are dedicated ro Satzrn, and 7«no. Alfo the % 
{crich-Owle, the horn-Owle, the Bat, the Lapwing, the Crow, * 
the Quaile, which is the moſt envious bird of all. Amongſt * 
fiſhes, the Ee), living apart from all other fiſh; the —_— ; 
the Dog-fiſh, which devours her young, alſo the Tortoiſe, IF 
Oiſters, Cockles, to which may be added Sca-ſpunges, and all i 
ſuch things as come of them. 4 


CHAP. | 


— LTD 4x SM * as "—_ 


Got ofa mn” 


CHAP. XXVI. 


7 ' What things are under the power of Jupiter, aud are called 
' PYovial. 


4 # Some. under-7piter, amongſt Elements, are the Aire : a- 
4 mongſt humors, blood, and the ſpirit of life, alſo all 


Ws - things which refpeR the encreafe, nouriſhment, and vegetati- 
4 on of the life. Amongſt raſts ſuch 2s are ſweet, and peaſant. 
3 Amongſt Metals, Tin, Silver, and Gold, by reaſon of their * 
4 LF temperateneſs : Amonegſt ſtones, the Hyacinth, Bertl, Saphir, 
If *2# the Emrald, green Jaſper, and aiery colours : Amongſt Plants 
" 2 and Trees,Sea-preeh,Garden Bafil, Buglofs, Mace,Spike,Minrs, 
27 Maſtick, Elicampane, the Violet, Darhell, Henbane, the Po- 
# plar tree, and thoſe which ate called lucky trees, as the Oke, 
= the tree Zſculus, which is like an Oke, but much bigger, rhe 
Holm tree, the Beech tree, the Haſle tree, the Service tree, 
the white Fig tree, the Pear tree, the Apple tree, the Vine;the 
Plum ctee, the Aſh, the Dog-tree,and the Olive'tree, and alſo 
Oile. Alſo all manner of Corn,as Barley, Wheat,alſo Raiſing, 
Licoriſh,Sugar, and all fuch things whoſe fweetheſs ismanifeſt, 
and ſubtitle, partaking ſomewhat of an aſtringent, and tharp 
taſt, as are Nuts, Almonds, Pine-apples, Filberds , 'Piſtake 
2X Nuts, roots of Pe6 wy: Mirabolaus,Rtiubarb, and Manna, Or- 
a- 9 phe adds Storax,//Amorigit Animals ſuch as have fomeſtate- 
he 3Ff lineſs, and wiſdom in them, and thoſe whictrare mild, . well 
N, 3 trained up, and of good diſpoſitions, as the Hart, Elephant, 
[t IF and choſe which are gentle,as the Sheep,and Lambs: 'Amongſt 
y, BF birds, thoſe that are of a temperate complexion, as Hens, toge- 
e, Fi ? ther with the Yolk of their Eggs. Alſo the Partridge, the 
Il 3X Pheaſant, the Swallow, the Pellican, the Cuckow,'the Stork, 
& birds given to a kind of devotion which are Emblemes of gra- 
FX titude. The Eagle is dedicated to 7»pirer, ſhe is the Enſigne of 
F Emperours,and an Embleme of Jultice,andClemency. Amongſt 
P. &# fiſh, the Dolphin, the fiſh called Anchia, the Sheath fiſh, - 
38 reaſon of his devoutneſs. 
CHAP. 


Book [ 


F 


Of Occult Philoſophy. 


CHAP. XXVII. Y 
mhat things are unaer the power of Mars,and are called Martial. 


JS things are Mzrtiall, amongſt Elements, Fire, toge- 
ther with all adult, and ſharp things : Amongſt humours, 
Choller; allo bitter taſts, tart, and burning the tongue , and - 
cauſing tears : Among(t Metals, Iron, and red Braſs; and all 
fery, red, and ſulphureous things : Amongſt Stones the Dia- ** 
« mond, Load(tone, the Blood-ſtone, the Jalver the ſtone that *: 
conſiſts of divers kinds, the Amethiſt. Amongſt Plants, and : 
Trees, Hellebor, Garlick, Euphorbium, Cartabana, Armoni- 
ack, Radiſh, the Laurell, Wolfs- bane, Scammony, and all ſuch 
as are poyſonous, by reaſon of roo much heat, and thoſe which 
» are beſet round about with prickles, or by touching the skin, ' 
; burn it, prick it, or make it ſwell, as Cardis, the Nettle, Crow: | 
foor, and ſuchas being caten cauſe tears, as Onyons, Aſcolo- ** 
nia, Leeks, Multardſeed, and all thorny Trees, and the Dog- '* 
tree, which is dedicated to Mars, And all fuch Animals asare * 
warlike, ravenous, bo{d,and of clear fancy,as.the Horſe, Mule, ** 
Goat, Kid, Wolf, Libard, the wild Aſs ; Serpents alſo, and % 
Dragons full of diſpleaſure, and poyſon ; alſo all ſuch as are ** 
offenſive to men, as Gnats, Flies, Baboon, by reaſon of his % 
, anger. All Birds that are ravenous, devour fleſh, break bones, 
as the Eagle, the Faulcon, the Hawk, the Vultar ; , and thoſe 
which are called the fatall Firds, as the Horn- Owl, che Scrich- | 
Owl, Caſtrels, Kires, and ſuch as arc hungry,and ravenous,and 5 
ſuch as make a noiſe in their ſwallowing, as Crows, Daws, the 3 
Pie, which above all the reſt is dedicated to AZars. And a- 7 
monegſt Fiſhes, che Fixe, the Barbell, the Fork-fith, the Fiſh ® 
that hath horns like a Kam, the Sturgeon, the Glaucus, all + 
which are great devourers, and ravenous. - 


Book 1. Of Occult Philoſophy. 


» CHAP. XXVIIL 
* phat things are under the power of \'enus, and are called Þ ene- 


reall, 


Heſe things are under J'ex«, amongſt Elements,Aire,and 
k Water; amongſt humours, Flegm, wich Blood, Spirgr, 
2% and Seed ; amongſt caſts, thoſe which are ſweet, unAtubus,and 
2 deleAable ; amongſt Metals, Silver, and Brafs, both yellow, 
= andred; amonglt Stones, the Berill, Chryſolice, Emald, Sa- 
* phir, green Jaſper, the Corneola, the ſtone Aetites, the Lazull 
ſtone, Corall, and all of a fair, various, white, and green Co- 
+ lour; amongſt Plants and Trees the Vervin, Violet, Maiden- 
2 haire, Valerian, which by the Arabian is called Phu'; alſo 
”? Thyme, the gum Ladanum, Amber! griſe, Muck, Sanders, Cori- 
= ander,and all ſweet perfumes,and delightfult,and ſweer fruits, 
* 2# as ſweet Pears, Figs, Pomegranats, which the Poets ſay was,in 
* *F Cyprus, firſt ſown by Yer. - Alſo the Roſe of Lucifer was 
2X dedicated to her, alſo the. Myrtle tree of Heſperus. Moreover 
X all luxurious, delicious Animals, and of a ſtrong love, as Dogs; 
Conies, ſtinking Shezp, and Goats, both female, and-male; 
2 which generates ſooner then any other Animall, for they fay 
"3 that he couples after the ſeventh day of his being brought 
's 2 forth; alfo the Bult for his diſdam, and the Calf for his wan- 
3 tonneſs. Amongft bjrds the Swan,'the Waptail, the' Swallow, 
"3 the Pellican, the Burgander, which are'very lovinpito- their 
# yong. Alſo the Crow, and Pigeon, which is dedicated ro'Ve- 
17, and the Turtle, one whereot was Commanded to be offet- 
ed at the purification, after bringing forth. The Sparrow alſo 
*Z was dedicated t& ers, which'was Commended in the Law 
® to be ſed th the purification, after the | eprolie; #wiartiall 
- diſcaſe,then which nothing was of motEf6rcets rebſtie/* AIG 
= the Egypcians called the Eagle Venus, becauſe the is proneto 
'$ Venery for after ſhe hath been rrod thirteen times in a day, if 
the Male call her, (he runs to him again. Amongſt h(hes, theſe 
are Venereall. the luſtfull Pilchards, the letcherous Gilthead, 
the Whiting for her love to her yong, the Crab fighcing for his 


Mate,and Tichymallus for its fragrant, and ſweer ſmell. 
CHAP. 


6 {bars 


- 
= A Z 
y - 
_ 4 -_ 


———— 


—— —— — 
. PROS 


—— 
- 


>——_— 
, - - - 
= - _ £37 = = ns. con co 
* — — ' . << -— ” : 
, —--- —_— Þ—— — — « - 
-_ -— PE” rx r= weereri—_ _——— 9 rr ——_ =—_ atoms ——- A " 
- nt__ p——— ” _ ——— 
ny bs —— — 
p - _ . - py _- =. _ my _ b 4 


— 
- 


- _ 
EI 
= I 


vu [$] 
: : ; 


Of Occult Philoſophy. 


Book I. | 


CHAP. XXX, 


What things are under the power of Mercury,and are called Mer. 


cariall. 


Hings under AZercury are theſe; amongſt Elements, Wa- 


ter, although it moves all things indiſtintly ; amongſt -: 


humors, thoſe eſpecially which are mixed, as alſo the Animal| | 


ſpirit ; amongſt caſts choſe chat ace various, ſtrange, and mix- 
ed : amongſt Metals, Quick-filver, Tin, the Silver Marcafite; 


Wy V PR 


amongſt ſtones, the Emrald, Achaces, red Marble, Topaze,and | 


thoſe which are of divers colours,and. various figures natarally, 


& thoſe that are artificiall, as glaſs,8 thoſe which have a Colour | 


mixed with yellow, and green. Amongſt Plants,and Trees,the 


Hazle , Five-leaved-graſs, the Hearb Mercury,. Fumitary, - 
Pimpernell , Majoram, Parſly, and ſuch as bave ſhorter and. 
leſs leaves, being compounded of mixed natures, and divers © 
colours. Animals alſo, that are of quick ſence, ingenious, 
ſtrong, inconſtant, ſwifr, and ſuch as become eaſily acquain- '* 
ted with men, as Dogs, Apes, Foxes, Weelſels, the Hart, and © 
Mule ; and all; Animals that are -of both ſexes, and thoſe 
which can change their. Sex, as the Hare, Civer- Cat, and ſuch * 
like. Amongſt birds,thoſe which are naturally witty,melodious, ® 
and inconſtant, as the Liner, Nightingale, Blackbird, Thruſh, 
Lark, che Gnat-ſapper, the bird Calandra, the Parrec, the Pie, 
the Bird Ibis, the bird Porphyrio, the black Betle with one = 
horn. And amongſt fiſh, the fiſh called Trochius,which goes into 
himſelf, alſo Pourconcrell for deccitfulneſs, and changeable- - 
neſs, and the Fork fiſh for its induſtry ; the Muller alſo that ** 


ſhakes off the bait on the hook with his taile, © 


bt 


7 Book 1. Of Occull Philoſophy 


— x 
# —————_— 


LY 
4" 


= " CHAP. XXX. 
fer. T hat the Whole [ubIunary World, and theſe things which are in it, 
& are diſtributed to Planets. 
Na- 13 | ; 
oſt | 4 Oreoverwhatſoeveris found in the whole world is made 
nall L according to the governments of the Planets, and ac- 
nix. ok cordingly receives its vertue. SO 1n Fire the enlivening light 
fe. thereof is under the government of the Sun,the heat of it under 
_ d # Mars, in the Earth, the various ſuperticies thereof under the 


© Moon, and Mercary, and the ſtarry Heaven, the whole maſs 


11/8 Hi7 ; . thy 
UP bs of it under Saturne, but in the middle Elements, Aire is under 


| _ >yi&s | | 
our 2 Zupiter, and Water the con, but being mixed are under 


ee 2 Iercury, and Venus. In like manner naturall aftive cauſes 
mn 2 obſerve the Sun, the matter the Moon, the fruitfulneſs 
2 of active cauſes 7upiter, the fruitfullneſs of the matter, 
ns. 8 7 ens, the ſudden effeRing of any thing, Mars, and Mer- 
ents # cxry, that for his yehemency, this for his dexterity, and mani- 

p 2X fold vertue : But the permanent continuation of all things is 
jos 'y aſcribed to Saturne.Alſo amongſt Vegetables, every thing that 
wal bears fruit is from 7-piter,and every thing that bears Flowers 


$ is from Venrs,all Seed, andBark is from MMercary,and all roots 


ww *X from 4ztwrre, and all Wood from Mrs, and leaves from the 
"hy 4 Moon. Wherefore all that bring forth fruit, and not Flowers, 
5 2 arc of Satarre and Jupiter, but they that bring forth Flowers, 
Ag *2 and Seed, and not fruit, are of Yen, and Mercury'; Theſe 
r F which are brought forth of their own accord without Seed, are 
"C- & of the Moon, and Saturne; All beauty is from Venus, all 


hat 2 ſtrerigth from Aars, and every Planer rules, and diſpoſeth 
© th:c which is !:ke co 1t. Allo in ſtones,their weight, Clammineſs, 
*# Si:pricknels 15 of Satwrue, rheir uſe, and temperament of 7upi- 
þ ter, their hardnets trom Mars, their life from the Sun, their 
2 beauty andfairnels from YVerzs, their occult vertue from Aer- 
*# cxry, theu common uſe from the Aſoon. 


ig CHAP. 


a : 


% 


61 


Of Occult Philoſophy. Book I. 


—_ 


_ cia,Metagonium, Mauricania,andGetulia.The Sz» with Leo go- * 


ſ 


s C H A P, XX ; X 
How Provinces, and Kingdomesr are diſtributed to Planets, 


Orcover the whole Orb of the Earth is diſtributed by 
Kingdoms, and Provinces to the Planets, and _ 
For Macedonia, Thracia, Illyria, India, Arriana, Gordiana, 
(many of which countries are in the lefſer Aſia) are under Sa- 
turne with Capricorn; but with Aquarizs, mnder him are the | 
Sauromatian Country, Oxiana, Sogdiana, Arabia , Phazania, 
Media, &thiopia, which Countries for the moſt part belong = 
to the more inward Aſia. Under 7upiter with Sagittarins are ©: 
Tuſcana, Celtica, Spaine, and happy Arabia : under him with ©: 
Piſces, are Lycia, Lydia, Cilicia, Pamphylia, Paphlagonia, 
Naſamonia, and Lybia. Mars with Aries governs Britany, ©. 
France, Germany, Baſtarnia,the lower parts of Syria, Idumea, \: 
and Judea : with Scorpio, he rules Syria, Comagena, Cappado- ©: 


verns Italy, Apulia,Sicilia,Phenicia,Chaldea,& the Orchenians, 
Venus with T awrus governs the Iles Cyclades,the Seas of litle 
Aſia, Cyprus, Parthia, Media, Perſia : but with Libra (he com- #3 
mands the people of the {land BraQtia, of Caſpia, of Seres, of % 
Thebais, of Oaſis, and of Troglodys. Aercxry with Gemini, t 
rules Hircania, Armenia, Mantiana, (C yrenaica, Marmarica, # 
and the lower Egypt : but with Virgo, Greece, Achaia, # 
Creta, Babylon, Meſopotamia, Aſſyria, and Ela, whence 
they of that place are in Scripture called Elamites. The 2foon ® 
with (Cancer governs Bithivia, Phrygia,Colchica, Numidia A- 
frica, Carthage, and all Carchedonia. Theſe we have in this 3 
manner gathered from Prolomies opinion, to. which ac: #% 
cording to the writings of other Aſtrologers many more may 3% 
be added. Bur he which knows how to compare theſe diviſi: 
ons of Provinces according to the diviſions of the Stars, with ® 
the Miniſtery of the ruling-Intelligencies, and bleſſings of the 
Tribes of Iſrael, the lors of the Apoſtles, and typicall ſeales of F 
the ſacred Scriprure,(hall be able ro obtain great and prophe- | 


ticall oracles concerning cyery Region, of things to come. 


Book 1. Of Occult Philoſophy. 


- 


CHAP, XXXII; 


1 What things are wnder the S$0nes, the fixed Stars, and their 
” Images. $ 


He like conſideration is to be hadin all things concern- 

ing the figures of the fixed Stars : ſo they will have the 
*Z Terreſtiall Ram to be under the rule of the Celeſtiall Aries : 
> and the Terreſtiall Bull, and Ox to be under the Celeftiall 
> Taxres. So alſo that Cancer ſhould rule' over Crabs, and Leo 
over Lyons : Virgo over Virgins, and Scorpio over Scorpions. 
Capricorn over Goats, . Sagittarius over Horſes, and Piſces 
-# over Fiſhes. Alſo the Celcſtiall Vr/.4 over Bears, Hydra over 
#2; Serpents, and the Dog-ſtar over Dogs, and ſo of che reſt. Now 


| & Apuleius diſtributes certain and peculiar Hearbs to the Signes, 


and Planets, viz. to Aries the Hearb Sange, to Taurus Ver- 


3 vine that grows ſtraight,to Geminz Vervine that growes bend- 


ing, to Cancer Comfrey, to Leo Sowbread, to Y:rgo Calamint, 
to Libra Mug-wort, to Scorpio Scorpion-grals, to Sapittarins 
Pimpernel, to Capricorn the Dock , to Aquariws Dragon- 
wort, to Piſces Hart-worr. And tothe Planets theſe,viz. to 
Saturne Sen-green, to fupiter Agrimony, to Mars Sulphur- 
wort, to the Sun Marygold, to Verns Wound-wort, to Mer- 
cxry Mulleine, to the ſoon, Peony. But Hermes, whom Al- 
bertus follows, diſtributes to the Planets theſe,viz. to Saturne 
the Daffodill, to Z«piter Henbane, to Mars Rib-wort, to the 
$wn Knotgraſs, to Venzs Vervine, to Mercury Cinquefoile, 
to the Moon, Gool foot. We alſo know by experience that 
Aſparagus is under eAries, and Garden-bafill under Scorpio; 


7 For of the ſhavings of Ramſ torn ſowed, comes forth Aſpara- 


us, and Garden Baſill rubbed betwixt two ſtones, produceth 
Scorpions. Moreover I will according to the doarine of 
Hermes, and Thebit reckon up ſome of the more eminent 
Stars, whereof the firſt is called the head of egol,, and a- 
mongſ ſtones, rules over the Diamond, amonegft Plants, black 
Hellebor,and Mugworrt. The ſecond are the Plgiades,or ſeven 

RY Stars, 


/ 


Of Occult Philoſophy. Book I. ; 


Stars, which amongſt ſtones, rule over Cryſtall, and the ſtone | 
Diodocus; amongſt Plants, the Hearb Diacedon, and Frankin- | 
cenſe., and Fennill - and amongſt Metals, Quick-tilver. The 7 
third is the Star «Al/deboran, which hath under it, amongſt ©? 
ſtones, the Carbuncle, and Ruby : amongſt Plants, the Milky © 
Thiſtle, and Matry-filva, The fourth is called the Goat-Star, + 
which rules,among(t ſtones, the Saphir, amongſt Plants, Hore- 
hound, Mint, Mugworrt, an4 Mandrake. The fifth is called the * 
great Dog-ſtar, which amongſt ſtones, rules over the Berill: a. ® 
moneſt Plants, Savin, Mugwort, and Dragonwort : and a» Þ 
moneglt Animals the tongue of a Snake. The (ſixth iscalled the b 
leſſer Dog-ſtar, and amongſt ſtones, rules over Achates ; a- 
monegſt Plants the Flowers of Marigold, and Penyroial. The #7 
ſeyenth is called the Heart of the Lyon, which amonglt ſtones, © 
rules over the Granate ; amongſt Plants,Sallendine, Mugwort, 
and Maſtick. The cighth is the Taile of the leſſer Bear, which 3% 
..amoneglt ſtones, rules over the Loadſtone,amongt Hearbs,Suc. ** 
© cory, whole leaves, and Flowers turn cowards the North, alſo 
Mugwort, and the flowers of Perwinckle ; and amongſt Ani- % 
mals the cooth of a Wolf. The ninth is called the Wing of the 3 
Crow, under which,amonegſt ſtones, are ſuch ſtones as are of ® 
the Colour of the black Onyx ſtone : amonp(t Plants the Bur, 
Quadraginus, Henbane,and Comfrey ; and amongſt Animals Z 
the tongue of a Frog. The tenth is called Spica, which hath # 
under it, amongſt ſtones, the Emrald : amongſt Plants, Sage, 
Trifoile, Perwinkle, Mugwort, and Mandrake. The eleventh 2 
is called Alchamech, which amongſt ſtones, rules over the Jaſ- 
per : amongſt Plants the Plantain. The twelfth is called El- f 
pheia, under this, amongſt ſtones, is the Topaze ; amongſt 3 
Plants, Roſemary, Trifvile, and Ivy. 1he thirteenth is cajled 
the Heart of the Scorpion, under which,amonglt ſtones, ts the /® 
Sardonius, and Amythilt ; amongſt Plants long Ariltolochy, % 
and Saffron. The fourteenth is the Falling Vultur, under 
which,amongſt ſtones,is the Chryſolice : among(t Plants Succo- 2% 
ry,and Fumitary. The hifreEnth is the Taile of Capricorn,un- & 
der which,amongſt ſtones,ts the Chalcedone : amongſt Plants, 
Majoram, Mugwort, and Nip, and che root of Mandrake, | 
More: | 


i. Book I. Of Occult Philyophy. 


ne 4 Moreover this we muſt know,that every ſtone,or Plant, or A- 
FFnimall, or any other thing is not governed by one Star alone, 
he 'Whbur many of them receive influence, not ſeparated, but con- 
oft | oyned, from many Stars, So amongſt ſtones,the Chalcedony 
Iky 5s under Satzrne, and Mevcnry, together with the Taile of 
ar, corpion, and Capricorn. The Saphir under 7-piter, Satyrne, 
re- and the Star Alhajoth ; Tutia is under 7-p:ter, and the Sun 
the *Fand Moon, the Emrald under 7»piter, Venus, and Mercury, 
*Fand the Star Spica. The Amethyſt, as ſaith Hermes, is under 


The 8 
e "gb , 
; 


» 


— —  — = _— —- O_o ——_ 


23 CHAPA4XXXIIL 


Of the Seals, ana Charatters of Natural! things, 


W, By A Ll Stars have their peculiar Natures, properties, and con- 
ler ditions, the Seals and Characters whereof they produce 
:0- 3Whrough cheir rayes even in theſe inferiour things, viz, in Ele- 
n- FFments, in Stones, in Plants, in Animals, and their members, 
ts, whence every thing receives from an harmonious diſpoſicion, 
xe, FFand from its Star ſhining upon ir, ſome particular Seal, or 


rC- 7 Charger 


/ 


Of Occult Philoſophy. Book I. 


CharaRer ſtampt upon it, which is the ſi1gnificator ofthat 3 
Star, or harmony, conteining in it a peculiar vertue differing # 
from other vertues of the ſame matter, both generically, ſpe: 5 
cifically, and numerically. Every thing therefore hath its 
| CharaQer preſſed upon it by its Star for ſome peculiar effeQ, 
eſpecially by that Star which doth principally govern it; And3 
theſe Characters co7.tain, and retain in them the peculiar na. 
tures, -vertues, and roots of their Stars, and produce the like # 
operations upon other things,on which they are refleRed, and 
ſtir up, and help che influencies of their Stars, whetherthey be# 
Planets,or fixed Stars, and figures, and Celeſtiall gnes,viz. a "% 
oft as they (hall be made in a fit matter, and in their due, and 
accuſtomed times. _ Which ancieng wiſe men con(idering, ſuch®® 
| aslabqured much in che finding out of the occult properties of! 
things, did ſet down in writing the images of the Stars, their 
figures, Seals, Marks, CharaQers, ſuch as nature her ſelf did 
deſcribe by the rayes of the Stars, in theſe inferiour bodies, 
ſome in ſtones, ſome in Plants, and joynts,and knots of boughs 
and ſome in diver#members of Animals. For the Bay-treeythe® 
Lote-tree, the Marygold are'Solary Plants,and in their roots Y 
and knots being cut off,ſhew the CharaQters of the Sun, ſo allo® 
in the bone, and ſhoulderblades in Animals : whence there a.% 
roſe a ſpatulary kind of divining (45.e.) by the ſhoulder-blades 
and in ſtones, and ſtony things the CharaRters, and images 0% 
Celeſtiallthingsare ofcer found. Bur ſeeing that in ſo great: 
diverſity of chings there is nor atraditionall knowledge, only 
in a few things, which humane underſtanding is able to reach:# 
Theretore leaving thoſe things which are co be found out in 
Plants, and Stones, and: other things, as alſo, in the member 
of divers Animals, we ſhall limit our ſelves to mans nature on-&8 
ly, which ſeeing it is the compleacelt image of thi: whole uni-#* 
verſe, containing in it ſelf the whole heavenly ba mony, wlll iT 
without all doubt abundantly afford us the Seals, and Chi 
raQers of all the Stars, and Celeſtiall influencies, and thoſe 3% 
the more efhcacious, which are leſs differing from the Celeſti-x 
all nature. Bur as the number of the Stars is known to Gol 
alone, ſo alſo their effeRs, and Seals upon theſe inferiout 
| things: 


I $Book 1. Of Occult Philoſophy. 


——_____nu a 


that WFthings : wherefore no humane intelleRt is able to atrain to the 
ring knowledge of them. Whence very few of thoſe things became 
ſpe: $M known tous, which the ancient Philoſophers,& Chyromancers 
its Farcained to, partly by reaſon, and partly by experience, and 
Fea, ®ZFhere be many things yet ly hid in the treaſury of nature. - We 
And-Fhall here in this place note ſome few Seals, and Characters of 
na-*Whelaners,ſuch as the ancient Chyromancers knew in the hands * 
like of men.. Theſe doth ?aliar call ſacred, and divine letters, ſee- 
and9Jng that by them.according to the holy Scripture is the life of 
y b: men wric in their hands. And there are in all Nations, and. 
. 4{FT.aoguapes alwaies the ſame, and like to them, and permanent; 
andFo which were added, and found out afterwards many more, 
ſachs by the ancient, ſo by latter Chyromancers. And they that 
s of Fvould know them mult have recourſe to their Volumes. Ir is 
hei: $Fufficient here to ſhew from whence the CharaRers of Nature 
dilZMWave their originall, and in what things they are to be en-, 
lie, Muired afcer. . 


Of Oceult Philoſophy. Book 1. 


There follow the Figures of Divine Letters. 


The Letters, or Chara&ers of 5aturne, 


Tt A A NRIVW 


The Letters, or Chara{ters of [upiter. 


FUL AE DNCAZES DAL | 


The Letters, or CharaCers of Mars. 


The Letters, or Charalters of the Sun. 


| Dal Ewe: E WY ICOOAA 


The Letters, or ( harafters of Venus. 
T he Letters, or Charatters of Mercury, 


3X YL o9WV #7 


T he Letters, or Charaflers of the Moon. 


Da -E——BECINS 


CHA P. 


Book I. Of Occult Philoſophy. 


69 


— 


CHAP. XXXIV, 


Mow by Naturall things, and their vertues we may draw forth, 
and attraft the influencies, and vertnes of Celeſtial bodies, 
[ 


Ow if thou defireſt to receive vertue from any part of the 

World, or from any Star, thou (ſhale (thoſe things be- 
ing uſed which belong to this Sta: ) come under its peculiar in- 
fluence, as Wood is fit to receive Flame, by reaſon of Sulphur, 
Pitch, and Oile. Nevertheleſs when thou doſt to any one 
ſpecics of things,or individual, rightly applymany things, which 
are things of the ſame ſubjc ſcattered amongſt themlelves, 
conformable to the ſame 1dea, and Star, preſently by this mar- 
ter ſo opportunely fitted, a ſingular gift is infuſed by the 7gea, 
by meahs of the ſoul of the world. I ſay opportunely fitted, 
iz, urder a harmony like to the harmony, which did infuſe a 
certain _— into the matter. For alchough things have ſome 
vertues,fMh as we ſpeak of, yet thoſe vertues do ſo ly hid that 
there is ſeldom any efteR produced by them : bur as in a grain 
of Muſtardſeed bruiſed, the ſharpneſs which lay hid is ſtirred 
vp: and asthe heat of the fire Coth make letters apparently 
ſcen, which before could not be read, that were writ with the 
juice of an-Onion or milk : and letters wroce upon aſtone with 
the fat of a Goat, and alcogether urperceived, when the ſtone 
13 put into Vineger, appear and ſhew themſelves. And as a 
blow with a ſtick ſtirs up the madneſs of a Dog, which before 
[ay aſleep, ſo doth the Celeitiall harmony dilclole vertues ly- 
ing in the water, ſtirs them up, (trengtheneth them, and makes 
them manifeſt, and: as I may fo tay, produceth that into AR, 
which before was only in power , when things are rightly ex- 
poſed to it ina Celeltiallteaion. As forexample ; If thou 
doſt defire to attract vertue from the Sun, and to ſeek thole 
things that are Solary, among(t Vegetables, Plants, Metals, 
Stones, and Animals, theſe things are to be uſed, and taken 


chiefly, which in a Sulary ordcr are higher. For theſe are 


= more 


- — _——_—— 


ow. —— —— 
p a * - 
a 

— - _ 


- 
Lp 
ub, 
al 
i” 
$4 
0 : 

T. Wt " 
"4 : 

' 


2 

. : 

{ - 44 1 

* 
» ; 

4 : 
> : 
: 

or / 

A. ) 
Pe / 
aq" | 
: \ 
of 4 


Of Occult Philoſophy. Book I. 


. more available : So thou fhalt draw alſingular gift from the 


Sun through the beams thereof, being ſeaſonably received to. 
gether, and through the ſpirit of/ the world, 


LO — 


CHAP. XXXV, 


Of the Mixtions of naturall things one With another, and their ; 
benefit. | 


T is moſt evident,that in the inferiour nature all the powers 
I of ſuperiour bodies are not found comprehended in any 
one thing, but are diſperſed through many kinds of things a- 
monegſt us : 'as there are many Solary things, whereof every 
one-doth not contain all the vertues of che Sun: but ſome have 
ſome properties from the Sun, and others otherſome. Where. 
fore it is ſometimes neceſſary that there be mixtions in ope- 
rations, thatif a hundred or a thouſand vertues of the Sun 
were diſperſed through ſo many Plants, Animals;& the like,we 
may gather all theſe together, and bring them into one form, 
in which we ſhall ſee all the ſaid vertues, being uniced, con- 
rained. Now there is a twofold vertue in commixtion,onevit, 
which was firſt planted in its parts, and is Cek(ſtiall, the 0- 
ther is obtained by a certain, and arrtificiall mixtion of things 
mixt among{t themſelves, and of the mixtions of them accor- 
ding to certain proportions, fuch as agree with the heaven 
under a certain Conſtellation ; And this vertue deſcends by a 
certain hkenels, and aptneſs that is in things amongſt them- 
ſelves towards their ſuperiours, and as much as the following 
do by degrees correſpond with them that go before, where 
the patient is fitly applyed to its agent. So from a certain 
compoſition of Hearbs, vapours, and ſuch like, made accord- 
ing to naturall Philoſophy, and Aſtronomy, there reſults a 
certain common form,endowed with many gifts of the Stars: 
as in the honey of Bees, that which is gathered out of the juice 
of innumerable Flowers, and brought into one form, con- 


tains 


cir 


Book I. Of Occult Philoſophy. 


tains the vertue of all, by a kind of divine, and admirable art 
of the Bees. Yet this is not to be leſs wondred at which E#- 
doxas Gindius reports of an artificiall kind of honey, which a 
certain Nation of Gyants in Lybia knew to make out of 
Flowers, and that very good, and not far inferiour to that of / 
the Bees. For every mixtion, which conſiſts of many ſeverall 
things, is then moſt perfeR, when it is ſo firmly compacted 
on all parts, that it becomes one, is every where firm to it 
ſelf, and can hardly be diſſipated : as we ſometimes ſee (tones, 
and divers bodies to be by a certain naturall power congluti- 
nated, and-united, that they ſeem to be wholly one thing : 
as we ſee two trees by grafting to become one, alſo Oiſters 
with ſtones by a certain occult vertne of nature, and there have 
been ſeen ſome Animals which have been turned into ſtones, 
and ſo united with the ſubltance of the ſtone , that they 
ſeem to make one body, and that alſo homogeneous. So 
the tree Ebeny is one while wood, and another while ſtone. 
When therefore any one makes f mixtion of many matters 


under the Celeſtiall influencies, then the variety of Celeſtiall 


aRions on one hand, and of naturall powers on the other 
hand, being joyned together doth indeed cauſe wonderfull 
things, by ointments,by collyries,by fumes,and ſuch like,wh:ch 
iz, are read inthe book of (hiram:ss , eArchyta, Demo- 
critus, and Hermes, who is named <Alchorar, and of many 
others, 


' Of Occult Philoſophy. Book 1. 


CHAP. XXXVI. | 
Of the Union of mixt things, and the introduttion of a more noble 
form, and the Senſes of life. 


Oreover we muſt know, that by how much the more 

noble the form of any thing is, by ſo much the morc 
prone, and apt it is to receive, and powerfull ro at, Then 
the vertueg of things do then become wonderfull, viz, when 
they are Put to matters that are mixed ,and prepared in fit ſea- 
ſons,to make them alive, by procuring life for them from the 
Stars, as allo a ſenlible foul, asa more noble form. For there 
is ſo great a power in prepared matters which we ſee do then 
receive life, when a perfect mixtion of qualities ſeems to break 
the former contrariety. For ſo much the more perfe@ life 
things receive, by how much their temper is more remote from 
contrariety, Now the Heaven, as a prevalent cauſe doth 
from the beginning of every thing to be generated by the con- 
coftion, and perteR digeſtion of the matter, rogether with 
life, beſtows Ccleſtiall influences, and wonderfull gifts, accor- 
ding to the Capacity that is in that life, and ſenfible ſoul ro re- 
ceive more noble, and ſublime vertues., For the Celeſtiall ver- 
rue doth otherwiſe lye aſleep , as Sulphur Kept from Flame, 
but in living bodics ic doth alwaics burn, as kindled Sulphur, 
then by its vapour it fils all che places that are nextto it; ſo 
| certain wonderfull works are wrought, luch as are read in the 
book of Nemith,which is cituled a Book of the Laws of Pluto, 
becauſe ſuch kind of monſtrous generations are not produced 
according to the Laws of Nature. For we know that of 
Worms are generated Gnats,of a Horſe Waſpes,of a Calf,and 
Ox Bees, of a Crab, his legs being taken of, and he buricd in 
the ground , a Scorpion ; of a Duck dryed into powder, and 
pur into Water, are generated Frogs; but if it be baked in a 
\ Pie, andcur into pieces, and put into a moilt place under the 
ground, Toads are generated of it : of the Hearb Garden 
Baſil] bruiſed berwixt rwo ſtones, are generated Scorpions, 
and of the hairs of a menſtruous Woman put under dung, are 


bred 


le 


LY . 
> 
*%*4$ 
" 
+ 
: = 
"4+ 
. 
> 
WS * 
I» 
4a 
®< 
*% 
LY 
<4] 
= 
F 
_ 
ug 
i 


Book 1. Of Occult Philoſophy. 


————_ 


— = 


73 


——_—. 


p 
bred Serpents ;- and the hair of a Horſe taile put into Water, 
receiveth life, and is turned into a pernicious Worm. And 
there is an art wherewith by a Hen fitting upon Eggs may be 
gcnerated a forin like to a man, which I have ſeen, &knew how 
ro make, which Magicians fay hath in it wonderfull vertues, 
and this they call che rrue Mandrake, You mult therefore 
know which,and what kind of matters are either of nature, or 
art, begun. or perfe&ted, or compounded of more things, and 
what Celeſtiall influencies they are able to receive. For a 
Congraity of naturall things is ſufficient for the receiving of 
influcence from Celeſtiall ; becauſe when nothing doth hinder 
the Celeſtials ro ſend forth. their lights upon inferiours, they 
ſuffer no matter to be deſtirnte of their vertue. 'Wherefore as 

much matter as is perfect, and pure, is not unht. to receive the 
Celcſtiall influence. For that is the binding and continuity of 
the matter to the ſoul of the world, which doch daily flow in 
upon things naturall, and all things which nature hath pre- 
pared, that it is impoſſible that a prepared matter ſhould not 
receive lite, or 4 more noble form. 


neon ine <———— ——_— __— wm. _ 


CHAP. XXXVIT. 


How by ſome certain naturll,and artificial preparations We may 
attratt certain Celeſtiall, and vitall gifts, 


Latoziſts,cogether with Hermes, ſay, and Farchns Brach- 

manus, and the Vecubals of the Hebrews confeſs, that all 
ſublunary things are ſabjeR to generation,” and corruption, 
and that alſo there are the ſame things in the Celeſtiall world, 
but after a Celeſtiall manner, as alſo in the intelleuall world, 
but in a far more perfec, and better faſhion, and manner, but 
in the moſt perfeRt manner of all in the examplary. And after 
this courſe, that every inferiour ſhould in its kind anſwer 
its ſuperiour, and through this the ſupream itſelf, and re- 
ceive from heaven that Celcſtiall power which they call the 
quintel- 


Of Occult Philoſophy. Book [- 


quinteſſence, or the ſpirit of the world, or the middle nature, 
and from the inrellecuall world a ſpirituall and erlivening 
vertue tranſcending all qualities whatſoever , and laltly from 
the exemplary or originall world, through the mediation of 
the other, according to their degree receive the originall 

wer of the whole perfcAtion. Hence every thing may be | 
aptly reduced trom ghefe inferiours to the Stars, from the Stars | 
to their Intelligencies, and from thence to the firſt cauſe it * 
ſelf; from the ſeries, and order, whereof whole Magick, 
and all-occult Philotophy flowes : For every day ſom: naturall 
thing is drawn by art, and ſome divine thing drawn by nature, 
which the Egyptians ſeeing, called Nature a Magicianeſs, (z.e. ) 
the very Magicall power it ſelf, in the attraRting of like by 
like, and of ſutable things by ſucable. Now ſuch kind of at- 
rraRions by the mutuall correſpondency of things amongſt 
themſelves, of ſuperiours with inferiours, the Grecians called 
ovundNzy + So the earth agrees with cold water, the water 
with moiſt Aire, the Aire with Fire, the Fire with the Hea- 
ven in water ; neither is Fire mixed with water, but by Aire, 
nor the Aire with the Earth, but by water. So neither is the 
ſoul unired to the body, bur by the ſpiric , nor the undeſtand- 
ing to the ſpirit but by the ſoul. So we ſee when nature hath 
framed the body of the infant, by this very preparative (he 
preſently fercherh the ſpirit from the Univerſe. This ſpirit is 
/ the inſtrument to obtain of God the underſtanding, and mind 
in the ſoul,and body, as in wood the dryneſs is fitted to rc- 
ceive ole, and the oile being imbibed is food for the Fire,the 
Fire is the vehiculum of light. By theſe examples you ſee 
how by ſome certam nacurall, and artificial preparations, we 
are in acapacity to recelve certain Celeſtiall gifts from above. 
For (tones, and Metals have a corceſpondency with Hearbs, 
Hearbs with Animals, Animals wich the Heavens, the Hea- 
vens with Intelligencies, and thoſe with divine properties, 
and attributes, and with God himſelf, atter whoſe image, and 
liknels all things are created. Now the firſt Image of God is | 
the world, of the world, man , of man,beaſts of beaſts, the 

Zcophyron {5.e. ) half Aniamll, and half Plant ; of Zeophy- 


con 


m_ , - UQ - * 


= vo 0 


» ©) cn ay” 5 JI wwe mwMmepw 


- 


7 LS 


n—_— 


% # 


Book 1. Of Occult Philoſophy. 


ton, plants, of plants, metals, of merals, ſtones, And again in 
things ſpiri:uall, che Plant agrees with a bruit in Vegetation, 
2a bruit with a man in ſenſe, man with an Angel in underſtand- 
ing an Angell with God in immortality. Divinity is annex- 
ed to the mind, the mind to the intefleR, the intelleR to the 
intentton, the intention to the imagination, Cee +007 
to the ſenſes, the ſenſes at laſt to things. For this is the band, 
and continuity of nature; that all ſuperiour vertue doth flow 
through every inferiour with a long, and continued ſeries dif- 
perling its rayes even to the very laſt things; and inferiours 
throvgh their ſuperiours, come -to the very ſupream of all. 
For ſo inferiours are ſucceſſively joyned to their ſuperiours, 
that there proceeds an influence from their head, the firlt cauſe, 
asa certain ſtring ſtretched out , ro the lowermoſt things of 
all, of which ſtring it one end be touched, the whole doth 

preſently ſhake, and ſuch a touch doth ſound to the other end, 

and at the motion of the inferiour, the ſuperiour alſe is mo- 

ved, to which the other doth anſwer, asſtrings in a Lute well 


tuned, 


— — . — D— = — 


CHAP, XXXVIII, 


How we may draw not only Celeſtiall, and witall, but alſo cer- 


tain [ntelle:tuall and divine gifts from above. 


M Agicians teach that Celeſtial ics may through inferiors 
being conformable to ſuperiors be drawn down by op- 


portune influencies of the Heaven; and ſo alſo by theſe Celeſti- 
al.the Celcſtial Angels,as they are ſervants of the Stars,may be 
procured,and conveyed tg us. famblich:es, Proclus, and Syne- 


ſius,with the wholeSchool of Platoniſts contirm,that not only 


Celeſtiall, and vitall, but allo certain IntelleRuall, Angelicall, 
and divine gifts may be received from above by ſome cer- 
tain matters,having a naturall power of divinity (3. e. ) which 
have 


Of Occult Philoſophy. Book I. 


have a naturall correſpondency with the ſuperiors, being right- 
ly received, and opportunely gathered together according to 
the rules of Naturall Philoſophy, and Altronomy : And Mer- 
curins T riſmegiſius writes,that an Image rightly made of cer- 
rain proper things, appropriated to any one certain Angel, 
will preſently be animated by that Angel. Of the ſame alſo 
» Auſtin makes mention in his. eighth book De Civitarte Det. 
For this is the harmony of the world,that things ſuperceleltiall 
be drawn, down by the Celeltiall, and ſuper-naturall by na- 
turall , becauſe. there is one operative vertue that is diffuſed 
through all kinds of things, by which vertue indeed, as ma- 
nifeſt things are produced out ot occult cauſcs; fo a Magician 
doth make uſe of things manifeſt,co draw torch things that arc 
occult,viz.through the rays of the Stars,through fumes, lights, 
ſounds, and naturall things, which are agreeable to Celeſtial ; 
in which,beſides corporcall qualities, there 1s a kind of reaſon, 
ſenſe, and harmony, and incorporeall, and divine meaſures, 
and orders. So we read that the Ancients were wont often to 
receive ſome divine, and wonderfull thing by certain naturall 
things : ſothe ſtone that is bred 1n the Appie of the eye of a 
Civert Cat, held under the tongue of a man, is ſaid to make 
him to divine, or prophelie : The ſame is Sclenites, the Moon 
ſtone reported to do, ſo they ſay that the lmages of Gods 
may be called up by the ſtone called Anchitis, and that the 
Ghoſts of the dead may be, being called up, kept up by the 
ſtone Synochitis. The like doth the tearb Aglauphotis do, 
which 1s called Marmorites, growing upon the Marbles of 
Arabia, as faith P/iay, and the which Magicians uſe, Alſo 
there is an Hearb called Kheangelida, which Magiciang drink- 
ing of, can prophefie. Moreover there are ſome Hearbs by _ 
which the dead are raiſed to life ; whence Yar: the Hiſto- 
rian tels,that with a certain Hrard cailed Balus, a young Dra- 
g0n being killed, was made alive again, alfo that by the fame 
a certain man of Ti//am,v/hom a Dragon killed, was reſtored 
to life : and Zuba reports,that in Arabia a cer:2in man was by 
a certain Hearb reltared to life. Bur whether or no ny ſuch 
things can be done indeed vpon man by the veriue of carbs, 

or 


Book I. Of Occult Philoſophy. 


77 


hn 


or any other naturall thing, we ſhall diſcourſe in the follow - 


: ing Chipter. Now it is certain, and manifelt that ſuch things 
j- can be done upon other animals. So if flies, that are drown- 
: ed, be put into warm aſhes. they revive. And Bees being 
, drowned, do in like manner recover life in the juice of the | 
s hearb'Nip;and Eels being dead for want of warer,if with their 
whole bodies they be put under mud in vineger, and the blood 
| I ofa Vultur being put to them, will all of them in a few dayes 
; recover life. They fay that if the fiſh Echeneis be cut into 
| peices, and caſt into the ſea, the parts will within a little rime 
; come together, and live. Alſo we know that the Pellican doth 
1 BY reſtore her yong to life, being klled, with her own blood, 


CHAP. XXXIX 


That we may by ſome certain matters of the werld ſtir np the 
Goas of the world, and their miniſtring ſpirits. 


Nc man 1s ignorant that evill ſpirits, by evill, and pro- 
phane Arts may be raiſed up as P/e/{xs faith Sorcerers are 
wont to do, whom molt deteſtable, and abominable filthineſs 
did follow, and accompany, ſuch as were in times paſt inthe 
ſacrifices of Priapzs, and in the worſhip of the 1do/! which was 
called Fazor, to whom they did facrifice with cheir privy 
members uncovered. Neither to thele is that unlike ( it it be 
true, and not a fable ) which is read concerning the dete- 
ltable hereſy of old Church-men, and like to theſe are manifeſt 
in Witches and miſcheivous women, which wickedneſles the 
fooliſh dotage of women is ſubjeR to fall into. By theſe, and 
ſuch as theſe evill ſpirits are raiſed. As a wicked fpirir ſpake 
once to /ohn,of one { ynops a Sorcerer ; all the power, faith he, 
of Satan dwells there, and he is entred into a confederacy 
with all the principalicies together, and likewiſe we, with 
him, and (ynops obcys us, and we again obey him. Again, 
one the contrary tide, no, man is ignorant that ſupercelettia[l 
Angels or ſpirits may be gained by us through good, works, 

P ' a Pure 


\ - JW — 
-—_— - 


- 7 Iz 
LE i. i 


os 


-_ - ” ——— 
— a A &. 
= 2 * > "Hr 


"4 
4 
\ 8+ 


_— _- 
ms... IE AE 


——— 


_ PE 
* — _ _ - - 
_— ————_— P__—— — — 
—_— v _— 
. - "oy Y 
9g _ —=— —_s - 


_— _—_— 
2 

__ 

— 


- RR" o- 
— 4 rnd - _— 
_ —— — — 0 
_ - 


_ CR I = = he 
<E ce 
_ - 
—— n——— 


—— __ 


Of Occult Philoſophy. 


— — 


Book I. 


a pure minde, ſecret prayers, devout humiliation, and the like, 
Let no man therefore doubt that in like manner by ſome cer- 


; tain'matters of the world, the Gods of the world may be rai- 


ſed by us, or at leaſt the miniſtring ſpirits, or ſervants of theſe 
Gods, and as Mercyrins laith, the airy ſpirits, not lupercele- 
ſtiall, much leſs higher. So we read that the antient Pricſts 
made ſtatues, and images, forctelling things to come, and in. þ 
fuſed into them the ſpirits of the ſtars, which were not kept 
there by conſtraint - in ſome certain matters, but rejoycing 
in them,viz. as acknowledging ſuch kinds of matter to be ſu- þ 
table to them, they do alwates, and willingly abide in them, 
and ſpeak, and do wonderfull things by them : no otherwiſe 
then evill ſpirits are wont to do, when they poſicſs mens 

bodies. | 


CHAP. XL. 


| ——_— 


; Of bindings, What ſort they are of, andin what wayes they are 


Wort to be done, 


VV E E haveſpoken concerning the vertues, and won- 
derfull efficacy of natucall things. It remains now 
that we undeiſtand a thing of great wonderment - and itis a 
binding of men into love, or hatred, fickneſs or health, and 
{uch like. Alſo the binding of thieves, and robbers, that they 
cannot ſteale in any place ; the binding of Merchants, that 
they cannot buy, or ſell in any place ; the bindirg of an army, 
that they cannot paſs over any bound ; the binding of ſhips, 
that no winds, though never ſo {trong, ſhall be able to carry 
them our of the Haven. Alſo the binding of a nyll, that it can 
by no force whatſoever be turned round : The binding ofa 
Ciſterne, or fountain, that the water cannot be drawn up out 
of them : The binding of the ground, that it cannot bring 
forth fruit : The binding of any place,that nothing can be 
builr upon it : The binding of fire, that though it be never ſo 
{trong, can burn no combultible thing that 1s put to it. Alſo 

| | the 


— 


Book 1. Of Occult Philoſophy. 79 


—— 


e the bindings of lightnings, and tempeſts, that they ſhall do no 
S huct. Alſo the binding of dogs, that they cannot bark. Alſo the 
j- binding of birds, and wild beaſts, that they ſhall not be able 
le to fly, or run away. And ſuch like as theſe, which are ſcarce * 
c- credible, yet ofren known by experience. Now there are ſuch 
ts kind of bindings as theſe made by Sorceries, Collyries, Un- 
n- BY ovents, love potions,by binding to,and hanging up of things, by 


pt rings, by charmes, by ſtrong imaginations, and paſſions, by 

1g images, and charaRters, by inchantments, and imprecations, by 

u- | lights, by ſound, by numbers, by words, and names, invoca- 
m, tions, ſacrifices, by ſwearing, conjuring, conſecrations, deyo» 

ic BY tions, and by divers ſuperſtitions, and oblſeryations, and ſuch 

5 Wy like. 

7 CHAP. XLI. 


Of Sorceries and their power. 
ro 
He force of Sorceries is reported to be fo great, that 
3 Þ/xk are believed to be able to ſubvert, conſume, and 
0- change all inferiour things,according to Virgi/s Muſe, 


WW 

SA Meeris for me theſe hearbs in Pontns choſe, 

nd end curious drugs, for there great plenty groWs; 
ey 1 many times, with theſe, have Meeris ſþide 

\at Chang'dto a wolfe, and in the Woods to hide : 

Wy, From Sepulchres Would ſouls departed charm, 
PS, And Corn bear ſtanding from anothers Farm. 
ry 


an Wy Alloin an other place, concerning the companions of Ulyſſes, 
f2 WW whom 


ng T he cruell Goddeſs (irce there inveſts 
be With fierce aſpeits, and chang d to ſavage beaſts, 


And a litle after, 


Of Occult Philoſophy. — Book 1, 


Phen love from Picus Circeconld not gaine 
Him With her charming wand, and helliſh bane 


(hang'd to a bird, and ſpots his ſpeckled my 
With Tandry Colotrs ———— 


Now there are ſome kind of theſe ſorceries mentioned by 
Lucan concerning that Sorcereſs The;7ala, calling up »hoſts 
where he ſaith, 


Here all natures produtts unfortunate ; 
Fome of mad Dogs, Which waters fear and hate ; 
Guts of the Lynx ; Hyena's knot imbred ; 

T he marrow of a Hart with $ erpents fea 

' Were not wanting ; #0 ot the [ea Lamprey 

Which ſt ops the ſhips ; nor yet the Dragons eye. 


And ſuch as Apnlerns tells of concerning Pamphila, that 
Sorcereſs, endeavouring to procure love; to whom Fots 1 
certain maid brought the haires of a goat ( cut off from a bag 
or botle made with the $skin thereof ) inſtead of Fonkiah 
young mans haires : Now (he ( faith he ) being our of her 
wits for the young man, goeth up to the tyled rough, and in 
the upper part thereof makes a great hole open toall the 
orientall, and other aſpeRs, and moſt fic for theſe her arts, 
and there privately worſhips, having before furniſhed her 
mournfull houſe with ſutable furniture, with all kinds of ſpices, 
with plates of Iron, with {trange words engraven upon them, 
with ſternes of (hips that. were caſt away, and much 1x 
mented, and with divers members of buryed carkaſſes cal! 
abroad : here noſes, and fingers, there the fleſhy nailes of 
thoſe that were hanged, and in another place the blood ot 
them that were murdered, and their skulls mangled with the 
teeth of wild beaſts ; chen ſhe ofters ſacritices{ their. inchanted 
entralls lying panting ) and ſprinkles chem with divers kind 
of liquors; ſometimes with fountain water, ſomecimes with 
cowes milk, ſometimes with mountain honey,and mead : Then 

5 the ties thoſe haires into knots, and layes them on the fire, 
| with 


—— ——— 
-— RR. Q= © = wm, wm.” win own 


Book I. Of Occult Philoſophy. 


_—o 


with divers odours to be burnt, then preſently with an irre- 
ſtable power of Magick, and blind force of the Gods, the 
bodies of thoſe whoſe haires did ſmoke, and craſh, aſſume the 
ſpirit of a man, and feel, and hear, and walk, and come whi- 
ther the ſtink of their haire led them, and inſteed of Beorins 
the young man, come skipping,and leaping with joy, and love 
into the houſe. Anti» alſo reports, that he heard of ſome 
women Sorcerefles, that were ſo verſed in theſe kinds of arts, 
that by giving cheeſe to men, they could preſently turn them 
into working cattell, and the work being done, reſtored them 
inro men again- 


| CD—_ — 


CHAP. XLI].- 


Of the Wonderfull vertues of ſome kinds of Sorceries, 


Ng” I will (hew you what ſome of the Sorceries are, that 


by the example of theſe there may be a way opened for 
the conſideration of the whole ſubje&t of them. Of theſe 
therefore the firſt is menſtruous bloud , which , how much 
power it hath in Sorcery, we will now conſider ; for, as they 
fy, if it comes over new wine,it makes it ſoure, and if it doth 
but touch the Vine it ſpoyles it for ever, and by its very touch 
it makes all Plants, and Trees barren, and they that be newly 
ſet, to dye; it burns up all the hearbs in the garden, and 
makes fruit fall off from the Trees, it darkens the brightneſs 
of a looking glaſs, dulls the edges of knives, and razors, dims 
the beauty of Ivory,and it makes Iron preſently ruſty ,it makes 
braſs ruſt, and ſmell very ſtrong : ic makes dogs mad, if they 
do but talt of it, and ifthey being thus mad (hall bite any one, 
that wound is incurable : it kils' whole hives of Bees, and 
drivcs them from the hives that are but touched with it- it 
makes linnen black that are boyled, it makes Mares caſt cheir 
foal if they do but rouch ir, and makes women miſcarry if 
they be but ſmeared with ic : it makes Aﬀles barren as long as 
they eat of the corn that hath _ rouched with it. The a or 

0 


Of Occult Philoſophy. Book 1. 


of menſtruous clothes, if they be caſt upon purple garments 
that are to be waſhed, change the colour of them, and takes 
away colours from flowers. They ſay that it drives away ter- 
tian, and quartane Agues, if it be pur into the wooll of a black 
Ram, and tyed up in a filver braceler,as alſo if the ſoles of the 

atients feet be noynted therewith,and eſpecially ifir be done 
G the woman her ſelf the patients not knowing of it ; more- Þ 
over it cures the fits of the falling ſickneſs. But moſt eſpe- 
cially it cures them that are affraid of water, or drink after 
they are bitten with a mad dog, if onely a menſtruuos cloth 
be put under the cup. Beſides, they report, that if menſtruon; 
women ſhall walk naked about the ſtanding corn , they make 
_ all cankars, worms, beetles, flyes, and all hurtfull chings fall 
off from the corn : but they mult take heed that they do it 
before Sun riſing, or elſe they will make the corn to wither. 
Alſo they ſay they are able to expell hail, rempeſts, and light: 
nings, more of which P/izy makes mention of. Know this,that 
they are a greater poylon if they happen in the. decreaſe of 

the Moon, and yet much greater, it they happen betwixt the 
' decreaſe, and change vi the Moon : Bur if they happen in the 
Eclype of the Moon or *un , they are an incurable poyſon, 
But they are of greatelt force of all, when they happen in the 
firſt years, even in the years of virginity, for if they do but 
crouch the poſts of the houſe there can-no miſcheif rake effeRin 
it, Alio they ſay chat the threads of any garment touched there- 
with, cannot be burnt, and if they be caſt into the fire, it wil 
ſpread no further. Alſo it is faid that the root of Peony being 
?iven With Caitor, and ſmeared over with a menſtruous cloth 
cureth the falling (ickneſs. Moreover if the {tomack of a Har: 
be burnt or roſted, and to it be put a perfuming made with! 
menſtruous cloth, it will make craſs- bows uſelels'for the kil- 
ling -of any game : The haires of a menſtruous woman pul 
under dung, breed erpents : and if they be burncy will driv? 
away Serpents With their ſmell. So great a poyſonous force 
1s in them, that they are poylon to poyſonous creatures, There 
is alſo Hippomanes, which amonglt Sorceries is not the leal 
taken notice of, and it is a liccle venemous piece of fleſh s 


of bi 


| 
\ 


Book I. Of Occult Philoſophy. 


big as a fig, and black, which is in the forchead of a Colt 
newly foaled,which unleſs the Mare her ſelf doth preſently ear, 
ſhe will never after love her foals, or let it ſuck. And for this 
cauſe they ſay there is a molt wonderful power in it to procure 
love, ifit be powdered, and drank ina cup with the blood of 
him that is in love. There 1s alſo another Sorcery, which is 
called by the ſame name, viz. Hippomanes, viz. a venemous 
humour, —_ out of the ſhare of a Mare what time ſhe de- 
ſires a horſe, of which Y:irg:4 makes mention, when he ſings 


Hence comes that poiſon Which the Shepherds call 

Hippomanes, and from Mares groines doth full, : 
T he wofull bane &f cruel ſtepdames uſe + td om 
eAnd With a charme 'mongſ} powerfull drugs infuſe. © 


Of this doth 7J«verall the Satyrilt make mention. 


Hippomanes, poyſons that boyled are, and charmes 
Are given to Sons in law, with ſuch like harmes. 


Apollonics allo in his Argonanticks makes mention of the 
heard of Promethens, which he ſaith gmn_ from corrupt 


blood dropping upon the earth, whileſt the Vultur was gnaw- 
ing upon the liver of Prometheus upon the hill Caucaſus. 
The flowre of this hearb, he faith, is like Safforn, having a 
double ſtalk hanging out, one frther then another the length 
of a cubit, the root under the earth,as fleſh newly cur, ſends 
forth a blackiſh juice as it were ofa beech ; with which, ſaith 
he, if any one ſhall after he hath performed his devotion to 
Proſerpina, ſmear over his body, he cannot be hurt either 
with ſword, or fire. Alſo Saxo Gramaticus writes, that there 
was a certain man called Froton, viho had a garment, which 
when he had pur on he could not be hurt with the point or 
edge of any weapon. The civet Cart alſo abounds with Sor- 
ceries : for, as Pliny reports, the poſts of a dore being touched 
with her blood, the Arts of Juglers, and Sorcerers are ſo in- 
vallid, that the Gods cannpt be called up, and will by no 
means be perſwaded totalk with them. Allo that they thar are 
noynted with the aſhes of the ankle bone of her left foot, 

= 7M | being 


\ 


Eo Of Occult Philoſophy. | Book + 


being JecoRed with the blood of a W eeſell ſhall become odi- 
ous to all. The ſame alſo is done with the eye, being decoRted, 
Alſo it is ſaid that the ſtraight gut is adminiſtred againſt rhe 
injuſtice, and corruption of Princes, and great men in power, 
and for ſucceſs of Veritions, and to conduce to ending of ſuits, 
and controverſies, it any one hath never ſo lictfe of it abom 
' him, and that if it be bonnd unto the left arm, it is ſuch x 
preſent charm, that ifany man do but look upoh a woman, it 
will make her follow him preſently ; and that the $Kih of her 
forchead doth withſtand bewitchings. They ſay allo that th: 
blood of a Baſilisk, which they call the blood of Satwern, hath 
ſuch great force in Sorcery, that it procures for him that car. 
ryes it about him, good ſucceſs of his Petitions, from great me 
in power, and of his prayers fiom God, and alſo remedies 
diſeaſes, and grant of any priveledge. They fay alſo that a 
tyke,if ic be pulled out of the letr care of a dog, and if be it al- 
together black, hath great vertue in the prognoſtick of life, for 
if the ſick party ſhall anſwer him that brought it in, who ſtan. 
ding at his feet, & (hall ask of him concernipg his diſeaſe, ther: 
is certain hope of life, ,and chat he ſhall dye, if he make nt 
anſwer. They fay alſo, that a ſtone that is bic with a mac 
dog hath power to cauſe diſcord, if it be put in drink, and 
that he ſhall not be barked at by dogs, that puts the tongs 
of a oy in his ſhooe iinder his greac toe, eſpecially if che heart 
of the ſame name, viz, hounditongue be joyned 'with ir, And 


that a membrane of the ſecondines of a dog doth the ſeme; 

and that dogs will (ſhun him that hath a dogs heart. And 

Pliny reports that there is a red toad that lives in bryer: 

ang brambles, and is full of Sorceries, and doth wonderful| 

things: for the lictle bone which by in his left ſide, being caſt 
y 


into cold water, makes it preſently very hor, by which alfo 
che rage of dogs is reſtrained, and their love is procured, if it 
be pur in drink ; andifir be bound 'to any one, ir ſtirrerh up 
luit, On the contrary, the litle bone which is on the right 
fide, makes hot water cold, and that it can neyer behot a- 
gain, unleſs char be taken out, alſo ic is ſaid to cure quarrane 
ifitbe bound to the fick ina ſnakes $kin, as alſo all other fea. 


Vors 


Book I. Of Occult Philofophy. 


vors.and reſtrain love,and luſt, And that the ſpleen,and heart 
is an effeQuall remedy againſt the poiſons of the ſaid Toad. 
Thus much Pliny writes. Alſo it is ſaid that the ſword, with 
which a man is ſlain, hath wonderfull power in Sorceries : 
For if the ſnaffle of the bridle, or ſpurs be made of it, they 
fay that with theſe any horſe, though never ſo wild, may be 
tamed, and gentlcd : and that if a Horſe (ſhould beſhod with 
ſhooes made with it, he would be moſt ſwift and fleet, and 
never, though never ſo hard rod,tire. But yet they will rhat 
ſome Characters,and names (hould be written upon it. They ſay 
alſo, if any man (ball dip a ſword, wherewith men were be- 
eaded, in wine;zand the fick drink thereof, he (hall be aured of 
is quartane. They ſay alſo that a cup of liquor being made with 
he brains of a Bear, and drank out of the skull,(hall make him 
hat drinks it, be as fierce, and as raging as a Bear, and think 
himſelf to be changed into a Bear, and judge all things he ſees 
o be Bears, and ſo to continue in that madneſs, untill the 
orce of that draught ſhall be diffolyed, no other diſtemper 
deing all this while perceived in him. | 


CHAP. XLIII. 


Of Perfumes, or Sufſumigations their mannez, and poWer. 


Ome Suffumigationsalſo,or perfumings,that are proper to 
JI the Stars, are of yu force for the opportune receiving 


ff Celeſtiall gifts under the rayes of the Stars, in as much as 
hey do ſtrongly work upon the Aire, and breath. For our 
death is very much changed by ſuch kind of vapours, if both 
apours be of another like : The Aire alſo being. through the 

aid vapours eaſily moved, or affected with the qualities of in- 
ertours, or Celeſtiall, daily, and quickly penetrating our 
rreaſt,and vitals,doth entcatty reduce us to the like quali- 
ies; Wherefore Suffumigations are wont to be uſed to them 

hat are about to Sooth-ſay,for to affeR their fancy,which in- 
veed being appropriated to any certain Deities,do fit us to re- 
3 ccive 


Of Occult Philoſophy. Book 1. 


—— 


ceive divine inſpiration : So they ſay that fumes made with 
Lin-feed, and Flea-bane feed , and roots of Violets, and 
Parſly, doth make one to fore- ſee things to come, and doth 
conduce to prophecying. Let ho man wonder how great 
things ſuffumigations can do in the Aire, eſpectally when he 
ſhall with Porphyrivs conſider, that by certain vapours exha- 
ling from proper fuffumigattons, airy ſpirits are preſenely raiſ- 
cd, as alfo Thandrings, and Lightnings; and ſuch like things, 
As the Liver of a Chamelton being burnt on the top of the 
houſe, doth, 3s it is manifeſt, ratfe ſhowers, and Lightning. 
In like manner the head, and throat, if they be burnt with 
Oken wood, canfe Storms, and Lightnings. There are alſo 
ſuffumigations under opportune influencies of Stars, that make 
* the images of ſpirits forthwith appear in the Aire,or elſwhere. 
So they ſay, that if of Coriander, Smallage, Henbane, and 
Hemlock be made a fume, that ſpirits will preſently come to- 
ether; hence they arecalled the ſpirits Hearbs. Alſo it is ſaid 
that a fume made of the root of che reedy Hearb Sagapen, with 
the juice of Hemlock, and Henbane, and the Hearb Tapſas 
Barbatus, red Sanders, and black Poppy, makes ſpirits and 
ſtrange (hapes appear : and if Smallage be added to them,cha- 
ſeth away ſpirits from any place, and deltroyes their viſions, 
In like manner a fume made of Calamint, Peony, Mints, and 
Palma Chriſti, drives away 8ll evil fpirits, and vain imaginati- 
ons. Moreover it is ſaid that by certain fumes certain Animals 
are gathered together;and pur to flight,as Pliny mentions con- 
cerning the ſtone Liparis, that with the fume thereof alt beaſts 
are called ont; ſo the-bones in the upyer pare of the throat 
of a Hart, beg burnt, gather #1] the-Serpents rogerher,byr the 
| horn of the Hart berng barre doth with its fume chaſe them all 
away. The ' ſme doth- # fame of the feathers vt Pexcocks. 
Alſo the Jungs of an Ae being burnt, puts all poifonous things 
co flight ; the fame of the burnchoof of a Horſe drives away 
Mice, the ſame doth thehoof of a Mule, with which alſo if it 
de the hoof of the left foot, Flies are driven away ; And they 
fay, if a houſe, or any place be ſmoaked with thegall of a 
Cutle fiſh, made into a confeRion with red Skyzaz, Roſes, and 
| Herorax Lignum 


— 


Book 1. Of Occult Philoſophy. 


Lignum-aloes, and it then there be ſome Sea Water,or blood 
calt into that place, the whole houſe will ſeem to be full of 
Water, or blocd; and if ſome Earth of plowed ground be 
caſt chere, the Earth will ſeem to quake, Now ſuch kinds of 
yapours We mult conceive do inte& any body, and infuſe a 
vert ue into it, which doth continue long, even as any contagi- 
ous, or poiſonous vaPour of the Peſtilence,being kept for.two 
yeers in the Wall of a houle, inte the inhabirants, and as the 
contagion of Pettilence, or Leprofie lying hid in a garment, 
doth long afcer infeRt him that wears ict. Therefore were cer- 
cain ſufumigations uled roimages, rings, and fach like inſtru 
ments of Magick, and hid crealures, and as Porphyrivns faith, 
very effcAually. So they ſay, if any one ſhall kde Gold, or 
Silver, or any other prerious thing , thei Mopn-being :ingon- 
junRion with the Sun,and ſhall tame the place wicthConiander, 
Saffron, Henbane, Smallage , and black Poppy, of each a like 
quantity, braifed together, and tempered with the juice of 
Hemlock, that which is ſo hid (hatt never be found, ortaken 
away , and that ſpirits ſhall continually keep ic : and if any ane 
ſhall endeavour to take it away, he (hall-be hurt-by them, and 
(hall fall into afrenfie. And Hermes ſaith, that there is nothing 
like the fume of Sperma Ceri for the raiſing of ſpirits ; where- 
fore if a fume be made of thar, and Lignum-aloes, Pepper- 
wort, Musk, Saffron, 'red Storax tempered together, with the 
blood of a Lapwing,ic will quickly gazher airy (pirits together, 
and if it be uſed abourrheigraves of the dead, it gathets roge- 
ther ſpirits, and the Gholts of the dead. So, as-often as we 
direR any work to the Snn,we mult-make ſuffamigations with 
Solary things, if to theMoan, with Lunaty things, and ſo of 
the reſt. And we muſt mow, that as there t5a-conceariety and 
enmity in Stars, and ſpits, foalle in fuftumigations wnco. the 
fame. So there is a contrariety berwixt Lygnum-aloes, and 
Sulphar, Frankincenſe, and Quick-filver, and ipixits that arc 
raiſed by the fume of Lignum-aJoes, are allied by che burn- 
ing of Sohpkus. As Procta gives an examplciag ſpiurir which 
was wontto appear in cheiform of a Lion 5 buc by the irting 
of a Qock betore.it, vaniſhed —_— there is a contrarie- 

| | 4 ty 


23 "op of Oceult Philoſoply. Book I. 


ty betwixt a Cock, and a Lyon, and fo the like conſideration, 
and practiſe is to obſerved concerning ſuch like things. 


CHAP. XLIV. 


T he Compoſition of ſome fumes appropriated to the Planets. 


WVV* make a ſuffumigation for the S*» in this manner, 
| viz, of Saffron, Amber-gryſe, Musk, Lignum-aloes, 
Lignum-balſaim, the fruit of the Laurell, Cloves, Myrch, and 
Frankincenſe, all which being bruiſed, and mixt in ſuch a pro- 
portion as may make a ſweet odour, mult be incorporated 
with the brain of an Eagle, or the blood of a white Cock,after 
the manner of Pils, or Trochiſcks. 

For the Aſoon we make a ſuffumigation of the head of 1 
Frog dryed, the eyes of a Bull, the ſeed of white Poppy, Fran- 
kincenſe, and Camphir, which mult be incorporated with 
Menſtruous blood, or the blood:of a Gooſe. 

For Satwrze take the ſeed of black Poppy, of Her 
bane, the root of Mandrake, the Load-ſtone, and Myrrh, 
and make them up with the brain of a.Cat, or the blood of a 
Bat. | 

Fer 7-piter take the ſeed of Aſh, Lignum-aloes, Storax, the 
gum Benjamin, the Lazule ſtone, the tops of the feathers of 1 
Peacock, and incorpotate them with the blood of a Stork, ora 
Swallow, or the brain of a Hart. 

For Mars take Euphorbium, Bdellium, gum Armoniack, 
the roots of both Hellebors,theLoad ſtone,and a little Sulphur, 
and incorporate them all with the brain of a Hart, the blood 
of a Man, and the blood of a black Cart. 

For Yenws take Musk , Amber-gryſe , Lignum-aloes, red 

ſes, and red Corall, and make them up with the brain of 
parrows, and the blood of Pigeons. 

For Mercury take Maſtick , Frankincenſe, Cloves, and 
the Hearb Cinquefoile, and the ſtone Achates, and incor- 


porate 


On, 


Book I, Of Occult Philoſophy. 


porate them all with-the brain of a Fox,. or Weeſel, and the 
blood of a Pie. 

Beſides,toSatwrne are appropriated for fumes all odoriferous 
roots,as Pepper-wort root,&c. and the Frankincenſe tree : to 


7upiter odoriferous fruits, as Nutmegs, Cloves : to Mars all 


odoriferous wood, as Sanders, Cypreſs, Lignum-balſaim, and 
Lignum-aloes : to the Sy, all Gums, Frankincenſe, Maſtick, 
Benjamin, Storax, Laudanum , Amber-gryſe, and Musk ; to 
Venus Flowers, as Roſes, Violets, Saffron, and ſuch like : to 
Mercwry all the Pils of Wood and fruit, as Cinnamon, Lig- 
num Caflia, Mace, Citron pill, and Bayberries, and whatſo- 
ever ſeeds are odoriferous; to the ſoo the leaves of 
all Vegetables, as the leaf Indum, the leaves of the Myrtle, and 
Bay-tree. Know alſo, that according to the opinon of the 
Magicians,in every | © omar love,goodwill,and the like, 
there muſt be a good fume, odoriferous, and pretious; and in 
every evill matter, as hatred, anger,milery, and the like, there 


* muſt be aſtinking fume, thatis of no worth, The twelve 


Signes alſo of the Zoazack have their proper fumes, as eAries 
hath Myrrh, T7 awrss, Pepper-wort, Gemini, Maſtick, (Cancer, 
Camphir,Leo, Frankincenſe, Virgo Sanders, Libra,Galbanum, 
Scorpio, Opoponax, Sagittarius, Lignum-aloes, Capricornus, 
Benjamin, Aquarius, Buphorbium, P3/ces, red Storax. But 
Hermes deſcribes the moſt powerfull fume to be, viz. that 
which is compounded of the ſeyen Aromaticks, according to 
the powers of the ſeven Planets, for it receives from Satmrne, 
Pepper-wort, from 7«piter, Nutmeg, from Mars, Lignum- 
aloes, from the Sw», Maſtick, from Yenws Saffron , from 
Mercury, Cinnamon , and from the 40on, the Myrtle. 


: 


Of Occult Philoſophy. Book 1. 


CHAP. XLV. 
7 f Collyries, Vuitions, Love- Medicines, and their vertaes. 


Oreover Collyries,and Unpuents conveying the vertues 

of things Naturall, and Celeftiall ro our ſpirit, can mul. 
tiply, rranfmure, transhgure. and transform it accordingly, as 
alſo trariſpoſe thoſe vertues which are in them into it, char ſo 
it cannot aR only vpon its own body, but alſo npon that 
which is neer it, and affte<& char by viſible rayes,charmes,and by 
rouching it, with ſome like quality. For becauſe our ſpirit is rhe 
fubrile, pure lucid, airy, and unRtuons vapour of the blood; 
it is therefore ht ro make Collyries of the like vapours, which 
* are more ſutable ro our ſpirit in ſubſtance, for then by reaſon 
of their likeneſs, they do rhe more ſtrr up, attraR, and tranſ- 
form the ſpirit. The like vertues have certain oifitments, ar 
other confetions. Hence by the touch ſomerimes lickneks, 
Poiſohitgs, and love is indaced ; ſome things, as the hands, or 
2xrttrents being anointed : Alſo by kiſſes, ſome things being 
held in the month, love 15s induced, as in /irgil we read that 
Venus prayes (pid | 


7 hat when plad ro him in her 1p 

At royall feaſts, crown'd with the cheering Grape, 
Fhen ſve tmbracing , ſhall ſweet kiſſes give, 
T»ſpire hid Flame, with deadly bane deceive, 


He wonltl -=— ———— 


Now the (ight, becaule it perceives more purcly, and cleerly 
then the other ſenſes, and faſtening in us the! marks of things 
more acutely, and deepl;', doth moit of all, and before others 
agree wich che Phantaltick ſpirit, as is apparent in dreams, / 
when things ſeen do more ofcen preſeat themielves to us then 
things heard, or any thing coming under the other ſenſcs. 
Therefore when Collyries transform viſiall ſpirits, tha ſpi- 
rit doth eaſily affeR che imagination, which indeed being 

aftcRed 


gs 


Jl- 


| 
ers 


Book I. Of Occult Philoſophy. 


Re 


affe&ed with divers ſpecies, and forms, tranſmits the ſame by 
the ſame ſpirit unto the ontward ſenſe of ſight , by which oc- 
cafion there is cauſed in it a perception of fuch ſpecies, and 
forms in that manner, as if it were moved by externall objeas, 
that there ſeem to be ſeen terrible images, and ſpirits, and 
ſuch like : ſo there are made Collyries, making us forthwith to 
ſee the images of ſpirits in the Aire,or elſwhere,as I know how 
ro make of the gall of a man, and the eyes of a black Cat, and 
of fome other things, The like is made alſo of the blood of a 
Lapwing, of a Bat, and of a Goat, and they ſay, if a ſmooth 
ſhining picce of Steel be ſmeered over with the juice of Mug- 
wort, and made to fume, it will make invocated ſpirits to be 
ſeen in it. So alfo there are ſome ſeffumigations, or unions, 
which make men ſpeak in their {lcep, to walk, and to do thoſe 
things which are done by men that are awake, and ſometimes 
todo thoſe things, which men that are awake cannot,or dare 
not do. Some there are that make ns to hear horrid,or deleR- 
able ſounds, and fuch like, And this is the cauſe why Mania- 


call, and Melancholy men believe they fee, and hear thoſe 
things without, which their imagination doth only fancy 
within, hence they fear as - not to be feared, and fall into 


wonderfull, and moſt falſe ſuſpicions, and fly when none pur- 
ſuech them, are angry, and contend, no body being prefenr, 
and fear where no fear is. Such like paſſions alfo can magicall 
confeRions induce, by Suffumigations, by Colfyries, by Un- 
guents, by potions, by poiſons, by lamps, and lights, by look. 
ing glaſſes, by images, enchantments, charms, - ſonads, and 
Muſick. Alſo by divers rites, obſervations, ceremonies, reh- 
ions, 2nd ſuperſtitions; all which (halt be handled in their 
piaces. And not only by theſe kind of arts, paflions, appariti- 
ons, and images are induced, but alfo things themfelves, which 
are really changed, and transfigured into divers forms, as the 
Poet rclates of Proteus, Periclimsenus, Acheloas, and Merra, 
the daughter of Eri/ichthon : Soalfo Circe changed the com- 
panions of V!yſes,& of old inthe facrifices of Jupiter Lycans, 
the men that taſted of the inwards of the ſacrifices, were turn. 
ed inco Wolves, which P/iny faith, befell a — 

* called 


"4d 


- 


Of Occult Philoſophy. Book 1, 


called Demarchs, the ſaine opinion was Auſtin of: for he 
Gith, whileſt he was in 7ra/y, he heard of tome women that by 
giving Sorceries in cheeic to travellors, curned them into wor- 
king Catle, and when they had done ſuch work as they would 
have them, turned them into men again, and that this betell a 
certain Father called Preſtantivs. The Scripcures themſelves 
teſtify that Pharas's Sorcerers turned their rods into Serpents, 
and water into blood, and did {uch like things. . 


MM a re, 
— 


— — — 
—— 


CHAP. XLVI, 
Of naturall alligations, and ſuſpenſions, 


V Hen the ſoul of the world, by its vertue doth make 
all things that are naturally generated, or artificially 
made, fruitfull , by infuſing into them Celeſtiall properties 
for the working of ſome wonderfull effeRs, then things them- 
ſelves not only applyed by ſuffumigations, or Collyries, or 
o\nements, or potions, or any other ſuch like way, but alſo 
when they being conveniently wrapt up,are bound to,or hang 
ed about the neck , or any other way applyed, although, 
by never ſo eaſy a concaRt, do impreſs their vertue upon us, 
By theſe a!ligations 0g ts 10ns,wrappings up, appli- 
cations, and contaAts the Accidents of the body, and mind 
are changed into ſickneſs, health, boldneſs, fear, ſadneſs, and 
joy, and the like : They render them that carry them,gratious, 
or terrible, acceptable, or rejeed, honoured, and beloved, or 
hatefull, and abominable. Now theſe kind of paſſions are 
conceived to be by the aboveſaid, infuſed no otherwiſe, then 
is manifeſt in the grafting of trees, where the vitall vertue is 
ſent, and Communicated trom the trunk to the twig graffed 
into it, by way of contaR and alligation ; ſo in the female 
. Palmecree, when ſhe comes neer to the male,her boughs bend 
to the male, and are bowed : which che gardners ſeeing, bind 
ropes from the male ro the female, which becomes ſeaipht 
again, as if it had by this continuation of the rope received 
the 


Book 1. Of Occult Philoſophy. 


the vertue of the male. In like manner we ſee, that the cramp. 
fiſh beirg touched afar off with a long pole, doth preſently 
ſtu;''y the hand of him that toucheth it. And if any ſhall 
to: the ſea Hare with his hand or ſtick, doth preſently run 
out of his wits. Alſo if the fiſh called Stella, as they ſay, being 
faſtncd with the blood of a Fox and a braſs nail to a gate, evill 
medicines can do no hurt. Alſo it is ſaid, that if a woman 
take a needle, and beray it with dung, and then wrap it up in 
earth, in which the carkaſs of a man was buryed, and hall car- 
ry it about her in a cloth which was uſed ar the funerall, that 
no man ſhall be able to ly with her as long as (he hath it a- 
bout her. Now by theſe examples we fee, how by certain al- 
ligations of certain things, as alfo ſuſpentions, or by a ſimpke 
contat, or the continuation of any thread, we may be a 

to receive ſome vertues thereby. It is neceflary that we know 


«the certain rule of alligation, and ſuſpenſion, and the manner 


which the Art requires, viz. that they be done ander a certain, 


/and furable conſtellation, and that they be done with wyer, 


or ſilken threads, with hair, or ſinews of certain animals; And 
things'that are to be wrapped up mult be done it the feaves 
of hearbs, or the skins of animals, or fme clochs, and rhe like, 
according to the ſutableneſs of things : as if you would pro- 
cure the folary vertue of any thing, this being wrapped up in 
bay leaves, or the skin of a Lion, hang it about thy neckwitha 
golden thread, or afilken thread of a yallow-colour, whileſt 
the Sun rules in the heaven : fo thou ſhalt be endued with the 
Solary: vertue of that thing. Bur if thou doſt deſire the yertue 
of any Saturnine thing, thou (halt in like maner take that thing 
whileſt Satzrn raignes, and wrap it up in the kin of ar: Abs, or 
in a cloth uſed art a funerall, efpecially if thou defireſt it for 


ſadneſs, and with a black thread hang it abour thy neck. -In 


like manner we muſt conceive of the reft. 


. CHAP. 


94 


Of Occult Philoſophy. Book I. 


CHAP. X LVIT. 
Of Rings, and their compoſitions, 


Ings alſo, which were alwaies much cſteemed of by the 

Ancients, when they are opportunely made, do in like 
manner impreſs their vertue upon us, in as much as they do af- 
fe the ſpirit of him that carries them with gladneſs or (ad- 
neſs, and render him courteous, or terrible, bold, or fearfull, 
amiable, or hatefull ; in as much allo as they do fortihe us a- 
gainſt (ickneſs, poiſons, enemies, evill ſpirics, and all manner 
of hurtfull things, or at leaſt will not ſuffer us to be kept 
under them. Now the manner of making theſe kinds of 
Rings, is this, vis. when any Scar aſcends fortunately, 
with the fortunate aſpet, or conjunftion of the Alſoor, 
we mult take a ſtone, and Hearb that is under that Star, and 
make a Ring of the Metall that is ſurable to this Star, and in it 
faſten the tone, putting the Hearb, or root under it ;- not o- 
mitting the inſcriptions of images, names, and CharaRers, as 
alſo the proper ſuffumigations, but we ſhall ſpeak more of 
theſe in another place, where we ſhall creat of Images, and 
CharaQers. So we read in Philoſtratus Farchus , that a wiſe 
Prince of the Indians beſtowed ſeyen Rings made after this 
manner, marked with the vertues, and names of the ſeven Pla- 
nets to Apollonixs,oft which he wore every day one,diſtinguiſh- 
ing them according to the names of the dayes, by the benefit 
of which he lived above one hundred and thirty years, as alſo 
alwaies retained the beauty of his youth. In like manner 
Hoſes the Law: giver, and ruler of the Hebrews, being skill- 
ed in the Egyptian Magick, is ſaid by Zoſephres to have made 
Rings of love, and oblivion. There was allo,as faith Ari/orle, 
amongſt the Cirenears aRing of Barts, which could Procure 
love and honour. We read alſo that Exdamus a certain Philo- 
ſopher made Rings againſt the bites of Serpents, bewitchings, 
and evil ſpirits. The ſame doth 7o/ephws relate of Solomon, 
Alſo we read in Plato that Gyg4, King of Lydia had a King 


of 


Bookl. Of Occult Philoſophy. 


9) 


of wonderfull, and ſtrange vertues, the ſeal of which, when he 
turned roward the palm of his hand, no- body could ſee him, 
but he could ſee all things : by the opportunity of which Rin 

he raviſhed the Queen, and flew the King hs Maſter, _ 
killed whomſoever he thought ſtood in his way, and in theſe 
villanies no body could ſee him, and at length by the benefit of 


this Ring he became King of Lydia, 


CHAP. XLVIIT. 


Of the wertne of places, and What places are ſutable to every 
Star. 


Here be wonderſull vertues of places accompanying 
them, either from things there placed, or the influences 
of the Stars, or any other way. For as Pliny relates of a 
Cuckow, in what place any one doth firſt hear him, if his 
right foot be marked about, and that foot-ſtep digged up,there 
will no Fleas be bred in that place where it is ſcattered. So 
they ſay that the duſt of the track of a Snake being gathered 
up and ſcattered amongſt Bees, makes them return to their 


hives. So alſo that the duſt, in which a Mule hath rolled him- - 


ſelf, being caſt upon the Body,doth mitigate the heats of love, 
and that the duit wherein a Hawk hath rolled her ſelf, if1t be 
bound to the body ina bright red cloth, cures the quartzne. So 
doth the ſtone taken out of the nelt of a Swallow, as they lay, 
preſen:ly relieve choſe that have the falling ſickneſs, and being 
bound to the parry, continually preſerve them, eſpecially if ir 
be rolled in the blood, or heart of a Swallow. And it is re- 
ported, That if any one having cut a veine. and being faſting, 
(hall go over a place where any one lately fell with the fit of a 
Falling ſicknels, that he (hall fall into the ſame diſeaſe. And 
Pliny reports, that to faſten an Iron naile in that place where 
he that fell with a fir of the Falling lickneſs firſt pitched his 
head, will free him from his diſeale. So they ſay that an Hearb 


growing upon the head of any image, being gathered, and 
bound 


Of Occult Philoſepby. — Book 1. 


—__—__ 


bound upin ſome part of ones garment with a red thread, 
ſhall preſently allay the headach ; and that any Heard gather- 
ed out of the brooks or rivers before Sun riling, that no body 
ſee him that gathers it, ſhall cure the Tertian,if it be bound to 
the left arm, the ſick party not knowing what is done. But a- 
mone(t places that are appropriated to the Stars, all ſtink- 
ing places, dark, underground, religious , and mournfull 
places, as Church-yards, tombes, and houſes not inhabited by 
men, and old,tottering, obſcure, dreadfull houſes, and ſolitary 
dens, caves, and pits, alſo fiſh-ponds, ſtanding pools, fennes, 
and ſuch like are appropriated to Satwrne. Unto Papiter are 
aſcribed all priviledged places, Conliſtories of noble men, Tri- 
bunals,Chaires, places for Exerciſes, Schools,and all beautifull, 
and clean places, ſcattered, or ſprinkled with divers odours. 
To Mars, hery, and bloody places, furnaces, bake: houſes, 
ſhambles, places of execution, and places where there have 
been great battailes fought, and ſlaughters made, and the like. 
To the $X», light places; the Serene Aire, Kings Pallaces, and 
Princes Courts, Pulpits, Theators, Thrones, and all kingly,and 
Magnificent places. To Yenz, pleaſant fountains , green Mea- 
dows, flowriſhing Gardens, garniſhed beds, ſtews (and ac- 
cording to Orphems) the ſea,the ſea (hore, baths, dancing-places, 
and all places belonging to women. To Mercnry, ſhops, 
ſchools, ware- houſes, an Exchange for Merchants, and the 
like. To the oos, wildernefles, woods, rocks, hils, moun- 
rains, forreſts, fountains, waters, rivers,ſeas, ſea-ſhores, ſhips, 
groves, high-waies, and granaries for Corn, and ſuch like, 
Upon this account they that endeavor to procure love, are 
wont to bury for a certain time the inſtruments of their art, 
whether they be rings, images, looking-glaſſes, or any other, 
o# to hide themin a ſtew houſe, becauſe in that place they will 
contract ſome venerall faculty, no otherwiſe then things that 
ſtand in {tinking places, become (tinking, and thoſe in an 
Aromacticall place,become Aromarticall,and of a ſweet ſavour, 
The four corners of the Earth alſo pertain to this matter. 
Hence they that are to gather a Saturnall, Martiall, or Joviall 
Hearb, muſt look towards the Eaſt, or South, partly becauſe 


they 


” 


YE i. 


Book I. Of Occult Philoſophy, E 


IS. 


they deſire to be orientall from the Sun, and partly, becauſe 
their principall houſes, viz. Aquarizs,  Scorpins, Sagittarins 
are Southern ſignes, ſo alſo are (apricorzxs, and Piſces, Bur 
they that will gather a Venerall, Mercuriall, or Lunary Hearb, 
muſt look towards the Welt, becauſe they delight to be weſtern, 
or elſe they mult look Northward, becauſe their principall 
houſes, vi4. Taurus, Gemins, Cancer , Virgo are Northern 
ſignes, ſo in any So/ary work we muſt look towards the Eaſt, 
or South, but rather cowards the Solary body, and 
light. 


”, WY . YH. » > RI oy 


$ fo we 


| 


© —_- 


* 


L CHAP, XLIX. 


Of Light, (olours, Candles, and Lamps, and to What Stars, 
Houſes, and Elements ſeverall colours are aſcribed, 


F- alſo is a quality that partakes much of form, and is a 
ſimple a, and a repreſentation of the underſtanding : ir 
is firſt diffuſed from the Mind of God into all things, but in 
God the Father,the Father of lighr,ic is the firſt crue lighe;then 
inthe Son a beaucitull overflowing drightneſs, and in the Holy 
Ghoſt a burning brightneſs, exceeding all Intelligencies; yea, 
as Dyoniſues, ſaith , of Seraphins, In Angels therefore ir js.a 
ſhining intelligence diffuſed, an abundant joy beyond all 
bounds of reaſon, yet received in divers degrees, according to 
the Nature of the intelligence that receives ic; Thenit de- 
ſcends into Celeſtial bodies, where it becomes a ſtore of life, 
and an effcuall propagation, even a viſible ſplendor. In the 
hre acertain naturall livelineſsinfuſed into it by the heavens. 
And laſtly in men, it is a clear diſcourſe of reaſon, and know- 
ledge of divine things , and che whole rational: but this is 
mani- 


— ”— —— > JO©_ __—_—  ———— 


f Occult Philoſophy. | Book 1, 


manifold,cither by rcaſon of the diſpoſition of the body,as the 
Peripateticks will have it,or which is moretrue,by reaſonof the 
]00d pleaſure of him that beſtows it , who gives it to every 
one as he pleaſeth. From thence it paſſeth to the fancy, yet 
above the ſenſe, but only imaginable, and thence to the 
ſence, but eſpecially ro that of the eyes; In them it be- 
* comes a viſible clearneſs, and is extended to other perſpi- 
cuous bodies, in which it becomes a colour, and ſhining beau. 
ty,but in dark bodies it is a certain beneficial) and generative 
vertue, and penetrates, to the very center, - Where the 
beames of it being colleted into a narrow place, it be- 
comes a dark heat,tormenting, and ſcorching, ſo that all things 
perceive the vigour of the light according to their capacity, all 
which joyning to it ſelf with an enlivening hear, and paſling 
through all things, doth convey its qualities, and vertues 
through all things. Therefore Magicians forbid the Urin of 
aſick man to be ſprinkled in the ſhadow of a lick man, or to 
be uncovered againſt the Su» or the ſoo, becauſe the rayes 
of the light penetrating, bringing ſuddenly with ic the noxious 
qualitics of the (ick bodies, convey them into the oppolite bo- 
dy,and afteR that with a quality of the ſame kind.” This is the 
reaſon why Enchanters have a care- to cover their Enchant- 
ments with their ſhadow. So the Civer Cat makes all Dogs 
dumb with the very touch of her ſhadow. Alſo there are made 
artificially ſome Lights, by Lamps, Torches, Candles, and ſuch 
like,of ſome certain things, and liquors opportunely choſen, ac- 
cording-to the rule of the Stars, and compoſed amongſt them. 
ſelves according to their congruity, which whenthey be light- 
ed, and (hine alone, are- wont to produce - fome wonderfull, 
and Celeftiall effeAs, which . men many times wonder at, as 
Pliny reports ont of Anaxi/aus, of a poiſon of Mares after co- 
pulation,which being lighted in Torches, doth monſtrouſly re- 
prefent a (ſight of Horſe heads: the like maybe done of Aﬀes,and 
flies, which being tempered with wax;& lighted; make aſtrange 
frzhe of flies : and the skin of a Serpent lighted in a Lamp, 
makes Serpents appear. And theyſay when Grapes are in their 

flower, 


Book T. Of Occult Philoſophy. 


flower, if any one ſhall bind a Viall to them full of Oile, and 
ſhall let it alone till they be ripe, and then the Oile be lighted 
in a Lamp,it makes Grapes to be ſeen. And ſo in other fruits, If 
Centory be mixed with Honey, and the blood of a Lapwing, 
and be put in a Lamp, they'that ſtand about will ſeem a great 
deal bigger then they are wont : and if it be lighted in a clear ' 
night, the Stars will ſeem to be ſcattered the one from the 
other: Such force allo isin the inke of the Cuttle fiſh, that it 
being put into a Lamp,makes Black.mores appear. It is alſo re- 
orted,that a Candle made of ſome certain Saturnine things, 
if being lighted;ic be extinguiſhed in the mouth of a man new- 
ly dead, will afterwards, as oft as it ſhines alone, bring 
great ſadneſs, and fear upon them thac (tand about it. 
Of ſuch like Torches, Lamps, doth Hermes ſpeak more of, 
alſo Plato, and Chyrannides, and of the latter writers e1- 
bertus in a Certain Treatiſe of this particular thing. Colours 
alſo are a kind of lights, which being mixed with things, 
are wont to expoſe them to thoſe Stars, to which they are 
agreeable. And we ſhall afterwards ſpeak of ſome colours, 
- Which are the lights of the Planets}, by which even the na. 
tures of fixed Stars themſelves are underſtood, which alſo 
may be applyed to the flames of Lamps, and Candles. But 
in this place we ſhall relate how the colours of inferiour 
mixt things ate diſtributed to divers Planets, For all co- 
lours, black, lucid , earthy , leaden, brown, have relation 
to Satyrne, Sapnire, and airy colours, and thoſe which are 
alwaies green, clear, purple, darkiſh, golden , mixed with 
Silver, belong to F«piter. Red colours , and burning , fiery, 
flaming , violet, purple, bloody, and iron colours, re- 
ſemble Mars. Golden, Saffron, purple, and bright colours, 
reſemble the $7. Bur all white, fair, curious, green, ruddy, 
betwixt ſaftron, and purple, reſemble Fen, Mercery, and the 
Moon. Moreover amongſt the houſes of the heaven, the firſt, 
and ſeventh hath white colour : the ſecond, and twelfth / 
oreen: the third, and eleventh ſaffron : the fourth, and the | 
tenth red : the fift,and ninth honey colour : the (ixt,and eighth, 
H 2 black, 


nd 


Of Occult Philoſophy Book 1, 


black. The Elements alſo have their colours, by which Na. 
rurall- Philoſophers judge of the complexion and property of 
their nature ; For an earthy colour, cauſed of coldneſs, and 
dryneſsis brown, and black, and manifeſts black choller, ang 
a Saturnine nature ;- the blew tending towards whiteneſs, doth 
denore flegme : for cold makes white, moiſture and dryneſ; 
makes black : reddiſh colour ſhews blood, but fiery , flaming, 
burning hot,ſhew choller, which by reaſon of its ſubtilty, and 
aptneſs to mix with others, .doth cauſe divers colours more; 
for if it be mixed with blood,and blood be moſt predominant, 
it makes a florid red; if choller predominate, it makes a rediſh 
colour; if there be an equall mixrion,it makes a ſad red. But if 
aduſt choller be mixed with blood, it makes a Hempen colour, 
and red, if blood predominate, and fomewhat red if choller 
prevaile 31 but if it be mixed with a melancholy humour, 
it makes a black colour, bur with malancholy, and flegme to. 
gether, in an equal] proportion, it makes a Hempen colour : 


If fegme abound, a mud colour, if melancholy, a blewith; 
but if- it be mixed with flegme alone, in an equall pro- 
portion, it makes a citrine colour; if unequally, a pale, or 
paliſh. Now all colours are more prevalent, when they be in 
 fitk, or inmerals, or in perſpicuous ſubſtances, or precious 
ſtones; and in thoſe things which reſemble Celeſtiall bodics in 
coloux,eſpecially in living things. 


\ P, 


Book I, Of Occult Philoſophy. 


CHAP. L 
Of Faſcization, and the Art thereof. 


Aſcination is a binding, which comes from the ſpirit of che 

\W itch,through the eyes of him chat is bewitched,entering 
to his heart, Now the inſtrument of Faſcination is the ſpitic, 
viz, 4 Certain pure, lucid ſubtile vapour, generated of the 
purer blood, by the heat of the hearr. This doth alwaies ſend 
torth through the eyes,rayes like to it ſelf ; Thoſe rayes being 
ſent forth, do carry with them a ſpirituall yapour, and thac 
vapour a blood, as it appears in bleer, and redeyes, whoſe 
rates being ſent forth to the eyes of him that is oppoſite, and 
looks upon them, carries the vapour of the corrupt blood, to- 
-ether with it ſelf, by the contagion of which, it doth infeR 
the eyes of the beholder with the like diſeaſe. So the eye being 
opened, and intent upon any one with a ſtrong imagination, 
doth dart its beams, which are the Vehiculum ot the ſpirit into 
the eyes of him that is oppolite to him, which tender ſpirit 
ſtrikes the eyes 0! him that is bewitched, being ſtirred up from 
the heart ot him that ſtrikes, and poſſeſſerh the breaſt of him 
that is ſtricken, wounds his heart, and infeAs his fpirit. Whence 
eApuleixs faith, Thy eyes ſliding down through my eyes,into 
mine inward breaſt, ſtirs up a moſt vehemen* burning in m 
Marrow. Know therefore that men are then moſt bd 
when with often beholding they direR the edge of their ſighr 
to the edg of their ſight that bewitch them, and when their 
eyes are reciprocally intent one upon the other, and when 
rates are joyned to raics, and lights to lights, for then the ſpt- 
rit of the one is joyned to the ipiric of the other, and fixeth its 
ſparks : So are ſtrong ligations made, and ſo moſt vchement 
loves are inflamed with the only raies of the eyes, even witha 
ccrcain ſudden looking on, as it it were with a dart, or ſtroke 
penctrating the whole body, whence thea the ſpirit, and amo- 
rous olood being thus wounded, are carried forth upon the 
lover, and enchanter, no otherwiſe then the blood, and _ 
H 3 0 


Of Occult Philoſophy. Book 1. 


of the vengeance of him that is ſlain,are upon him that ſlayes 
him. Whence Lacrerius ſang concerning thoſe amorous be- 
witchings. 


T be body [mitten 1s, but yet the mind 

Is Wonnded with the darts of Cupid blind. 

All parts do Simpathize i th wound, but know 

T he blood appears in that which had the blow, , 


So great is the power of Faſcination,eſpecially when the va- 
pours of the eyes ate ſubſervient to the afteRion. Therefore 
Witches uſe collyries, ointments, alligations, and ſuch like, to 
affeR, and corroborate the ſpirit this or that manner. To 
procure love,they uſe venerea]l collyries, as Hippomanes, the 
blood of Doves, oc Sparrows, and fach like. To.induce fear, 
they uſe Martiall Collyries, as of the eyes of Wolves,the Civet 
Cart,and the like. To procure miſery or ſickneſs, they uſe Sa- 
turnine, and ſo of the reſt. | 


CHAP. LI. 


Of certain obſervations ,proaucing wonderfull Vertues. 


Hey ſay that certain as, and obſervations have a certain 

power of naturall things, that they believe diſeaſes may 
be expelled,or broughe chus, and thus. So they fay that quar- 
tanes may be driven away if the parings of the nails of the 
ſick be bound to the neck of a live Eel ina linnen clout, and 
ſhe be ler go into the water, And Pliny ſaith, that the paring 
of the lick mans na'les of his feet, and hands being mixed with 
wax, Cure the quartine, tertian, and quotidian Ague, and if 
they be before dun riling faſtened to'another mans gate, will 
cure ſuch like difeates. In like manner ler all the parings of the 
nailes be put into Piſmires caves, and they ſay that that which 
begun to draw the nailes firſt muſt be taken, and bound co the 


neck, 


— — 


Book 1. Of Occult Philoſophy. 


neck, and by this means will the diſeaſe be removed. They 


the back with ones hands, any diſeaſe may be cured, and in 
quartanes a piece of a naile from a Gibber, wrapt up in 
Wooll, and hanged about the neck, cures them ; alſo a Rope 
doth the like; that is taken from a Gallows, and hid under 
ground, that the Sun cannot reach it. Alſo the throat of him 
that hath a hard ſwelling, or impoſthume, being touched with 
the hand of him that dyed by an immature death, is cured 
thereby. Alſo they ſay ,that a woman is preſently eaſed of her 
hard tr2vel, if any one ſhall put into the bed, where the wo- 
man in travel is, a ſtone, or dart, with which either of theſe 
Animals, viz. a Man, a Boar, or a Bear were at one blow 
killed. The ſame alſo, as they ſay, doth a ſpear that is pulled 
out of the body of a man, if it (hall not firſt touch the ground; 
et WF allo they ſay that Arrows pulled out of the body of man, if 
a- Wl they have not touched the Earth, and be put under any one 
lying down , will procure love ; Alſo they ſay that the fal- 
ling ſickneſs is cured by meat made cf thefleſh of a wild beaſt, 
lain in the ſame manner as a man isſlain. Alſo they ſay that a 
mans eyes that are waſhed three times with the water wherein 
he hath waſhed his feer, ſhall never be ſore or bleer. It is ſaid 
that ſome do cure diſeaſes of the groin with threed taken out 
of the Weavers Loom, being tyed in nine, or ſeven knots, the 
name of ſome Widow being named at every knot. Alſo the 
zin Wl »pleen of Catle extended upon pained Spleens, cures them, if 
ay WF he that applies it, ſaith that he is applyimg a medicine to the 
ar- Wl Splcen to cure, and eaſe it : After this, they ſay, the patient 
he WY muſt be ſhut into a ſleeping room, the dore being ſealed up 
nd WF with a Ring, and ſome verſe be repeated over ninetcen times, 
ns WF The Urine of a green Lizard cures the ſame diſeaſe, if ir be 
ich WF hanged up in a pot before the patients bed-chamber, ſo that 
4 if WW be may,as he comes in and out,touch it with his hand. Alſo a 
vill WM Lizard killed in the Urine of a Calf, as they ſay, reſtrains his 
che WM Juſt that put it in ; bur he that ſhall put his own Urine into a 
ich Wl Dogs Urine,is faid to be made thereby dull to venerous aQts, 
ard to feel a benummedneſs in his loins, They fay,that if ones 
H 4 own 


ſay that by Wood ſtricken with lightning, and caſt behind | 


—_-> 


Of Occult Philoſophy. Book T. 


mn... 


own Urine be dropped upon the foot in the morning, it is a 
remedy againſt all evil medicines. And a little Frog climbin 

upa tree, if any one (hall ſpit in his mouth, and then let him 
eſcape, is ſaid to cure the Cough. Itisa wonderfull ching, but 
eaſy to experience, what Pliny ſpeaks of, If any one ſhall be 
ſorry for any blow that he hath given another afar off, or 
nigh at hand, if he ſhall preſently fpit into the middle of that 
hand with which ke gave the blow, the party that was ſmitten 
(hall preſently be freed from pain. This hach been approved 
of in a four-footed bealt that hath been ſorely hurt. Some there 
are that aggravate the blow before they give it. In lixe maner 
ſpicle carried in the hand, or to ſpit in the ſhooe of the right 
foot before it be pat on, is good when any one paſlech 
through a dangerous place. They fay that-Wolves will not 
come to a field, if one. of them be taken, and the blood let by 
lictle and lictle out of his legs, being unbroken, with a knife, 
and ſprinkled about the ourſides of the field, and he himſelf be 
buried inchat place, from which he was firſt drawn. The Me- 
thanenſes, Citizens of Trezenium,accounced it as a preſent re: 
medy for preſerving of Vines from the wrong of the Somchern 
wind, having alwaies found it by moſt certain experience; if 
whilelt the wind blows, a white Cock ſhould be pulled to 
picces in the middle by two men, both which keeping their 
part,mult walk. round the Vineyard, and both meeting in the 
place from whence they began their Circuit, muſt in that 
place bury the pieces of the Cock. They fay alſo that if any 
one ſhall hold a Viper over a vapour with a ſtaffe, he ſhall pro- 
phecy , and chat the ſtaffe wherewith a Snake was beaten is 
good again(t diſeaſes of breeding women. Theſe things Pliny 
recites. It is ſaid alſo in gathering of roots and hearbs, we mult 
draw three circles round about them, firſt with a, ſword, then 
dig them up,taking heed inthe mean time of a contrary wind, 
Alſo they fay, that if any ane (hall meaſure a dead man witha 
rope, firlt from the Elbow to the biggeſt finger, then from 
the (houlder co the ſame finger, and afterwards trom the head. 
to the feer, making thrice thoſe menſurations, if any one after- 
ward ſhall be meaſured wich the ſame rope,in the ſame maoer, 


he 


j 


WT —— 
- 


5 0Q m | 


oo -— OO 


> itt = 


_ —_— Ln * F 
= evS* BZ" -7»a — 


ttt... MW. 6 —_— 


Book 1. | Of Occult Philoſophy. 


he ſhall not proſper, but be unfortunate, and fall into miſery, 
and ſadneſs. And A/bertus out of Chyranns faith, that if any 
woman hath enchanted thee to love her, take the ſheet ſhe lies 
in, and piſs through her hcod, and her right ſleeve, our of 
doors, and che enchantment will be quitted. And Pliny faith, 
that to fit by women great with child, or when a medicine is 

iven to any one of them, the fingers being joyned together 
like the teeth ofa Kemb, is a charm. This was known by ex- 
perience in Alcumena breeding Hercrles : and ſo much the 
worle, if that be done about one, or both knees. Alſo to 
fit croſs legged, is Sorcery, therefore it was forbiden to 
be done in the Counſels of Princes, and Rulers, as a thing 
which hindred all a&ts. And it is ſaid, if any one ſtand- 


ing before the door call the* man by his name, thar 


is lying with a woman, and he aniwer , if then he faſten a 
knife, or needle on- the door, and break it, the edge being 
downward, he that is in the bed with the woman cannot cou- 
ple with her as long as thoſe things (hall be there, 


CHAP. LII. 


of the Conntenance,and Geſture, the Habit , and Fignre of the 
Body, and What Stars any of theſe do anfwer; whence Phy fog- 
nomy, and Metopoſcopy, and Chyromancy, Arts of drvina- 
tion, have their grounas. 


He countenance, geſture, the morion, ſetting, and 

figure of the body, being accidentall. to us, con- 
duce to the receiving of Celeſtiall gifts, and expoſe us to 
the ſuperiour bodies, and produce certain efteAts in us,no other- 
wiſe then in Hellebor, which when thou gachereft, if chou 
pulleſt the leaf upward, ic draws the humors upward, and 
cauſeth vomiting; if downward,it cauſech purging, by drawing 
the humour downward. How much alſo the countenance, 
geſture,do affect the (ight, imagination, and Animall ſpirit, no 
man is ignorant. So they that. couple for generation, for 
the 


106 


Of Occult Philoſophy. Book t. 


the molt part are wont to make an impreſſion on the children 
that are then begotten, of that countenance which they them- 
ſelves then form, or imagine : Soa mild, and cheerfull coun. 
renance of a Prince in the City,makes the people joyfull :i but 
fierce, and fad, terrifies them : to the geſture,and countenance 
of any one lamenting,doth calily move to pitty : So the ſhape 
of an amiable perſon,doth eaſily excite to love. Thou muſt 
know that ſuch like geſtures, and hgures, as harmonies of the 
body do expolc it no otherwiſe to the Celeltials, then odours, 
and the ſpirit of a Medicine , and internall paſſions do the 
ſoul. For as Medicines,and paſſions of the mind are by certain 
diſpoſitions of the Heaven increaſed . ſo alſo the geſture, and 
motion of the body do get an efficacy by certain influences of 
the heavens. For there are geſtures reſembling Satwrne, which 
are melancholy, and fad, as are beating of the breaſt, ſtrikin 
of the head : alſo ſuch as are Religious, as the bowing of the 
knee, and a fixt looks downward,as of one praying,allo weep- 
ing, and ſuch hike,as are uſed by an Auſtere,and Saturnine man, 
ſuch an one as the Satyri/t deſcribes, ſaying, 


With hang'd doWn head, With eyes fixed to the ground, 
Hu raging words bites in, and muttering ſound 


He aoth expreſs with powting lips —— * 


A cheerfull, and honeſt countenance, a worſhipfull geſture, 
clapping of the hands,as of one rejoycing,and praiſing;alſo the 
bending of the-knee , with the head lifred up, as of one that is 
worſhipping, are aſcribed to F«piter. A ſowre, fierce, cruell, 
angry, rouph countenance, and geſture, are aſcribed ro Mars. 
Solary are honourable, and couragious geſtures, and counte- 
nances ; alſo walkings abroad, bending of the knre,as of one 
honoring aKing with one knee, Yerercal,are dances,embraces, 
laughcers,amiable,and cheerfull countenances. Afercariall are 
inconſtant, quick, variable, and ſuch like geſtures, and counte- 
nances. Zxnary are ſuch as are moveable, poiſonfull, and 
childiſh, and the lixe. And as we have ſpoke of geſtures,ſo alſo 
are the (hapes of men diſtin, For Saturne beſpeaks a man to 


be 


Book 1. Of Occult Philoſophy. 


be of a black, and yellowiſh colour, lean, crooked, of a rough 
skin, great veines, hairy all over his body, little eyes, ota 
frowning forechead,of a thin beard, great lips, cycs iatent upon 
the ground ,, of a heavy gate, ſtriking his feet together as he 
walks, crafty, witty, a ſeducer, and murderous, Topiter fig- 
nifies a man to be of a pale colour, darkiſh red, 2 handſome 
body, good ſtature, bold, of great eyes, not black alcogether, 
large pupill, ſhort noſtrils, not equall, great teeth before, 
curld hair, of good diſpoſition, and manners. CIars makes 
a man red, ofa red hair, round face, ye!lowtth cyes,of a ter- 
rible, and ſharp looks, b1d, jocund, proud, crafty. The Sm 
makes a man of a tauny colour, betwixt yellow and black, 
daſht with red , of a ſhort ſtature, yer of a handſome body, 
withour much hair, and curld,of yellow eyes, wile, faithful, 
deſirous of praiſe. Yen (ignifies a man to be tending towards 
blackneſs, but more white, with mixture of red,of a handſome 
body, a fair, and round face, fair hair, fair eyes, the blackneſs 
whereof is more intenſe, of good manners, and honeſt love,al- 
ſo kind, patient, and jocund ; Aercwry lignifies a man not 
much white, or black, of a long face, high forehead, fair eyes, 
not black, to have a ſtreighr, and long noſe, thin beard, long 
fingers, to be ingenious, a tubrile inquifitor,turn-coat,and fab- 
jc& to many forcunes. The Aſoon fignifies a man to bein co- 
lour white,mixed with a licle red, of a fair ſtature, round face, 
with ſome marks irit, eyes nor fully black, frowning forehead, 
alſo kind, gentle, ſociable. The Signes alſo, and faces'of Signes 
have their figures, and ſhapes, which he that would know, 
muſt ſe*k them out in books of Aſtrology. Laltly,upon theſe 
figures, and geltures, Phyſtognomy, and Metopoſcopy,arts of 
divination do deperd : Allo Chyromancy, foretelling future 
events,not as caules, bur as (ignes through like cfteRs,cauſed by 
the ſame cau(e, And alchough theſe divers kinds of divinations 
may ſcem to be done by inferiour, and weak fignes, yet the 
judgements of them are not tobe ſlighted,or condemned, when 
prognoſtication is made by them, nor out of ſuperſtition, but 
by reaſon of the harmoniacall correſpondency of all the parts 


of the body. Whoſoever therefore doth the more exatly 
| imitate 


\ 


"a Of Occult Philoſophy. Book 1, 


—————— 


imitate the Celeſtiall bodies, cither in nature, ſtudy. aRion, 
motion, geſture, countenance, paſſions of the mind, and op. 
portunity of the ſeaſon, is ſo much the more like to the hea- 
venly bodies, and can receive larger gifts from them. 


I As, 
—— 


CHAP. LIII. 


Of Divination, and its kings. 


Ef Ras are ſome other kinds of divinations depending up. 
on naturall cauſes, which are known to every one in his 
art, and experience,to be in divers things; by which Phyſici- 
ans, husbandmen, ſhepheards, Mariners,and every one of theſe 
out of probable (ignes do Prognoſticate, Many of chele kinds 
eAriſtotle made mention of in his Book of Times. Amongſt 
which Azguria, and eAuſpicia are the chicfeſt, which were 

in former time in ſuch eſteem amongſt the Komanes, that they 
would do nothing that did belong to private or publique buſt 
neſs, without the counſcl| of the Azgwres: Cicero allo in his 
Book of Divinations largely declares, that the people of Txſcia 

' would do nothing without this art. Now there are divers 
kinds of Axſpicia's + for ſome are called Pedeſtria (1, e.) which 
are taken from four footed beaſts : Some are called Auguria, 
which are caken from birds : Some are Celcſtiall, which are 
taken from thundrings, and lightnings ; ſome are called 

{ adaca(3.e. ) when any tell in che temple, or ellwhere ; Some 
were ſacred, which were taken from facritices. Some of thele 
were called Pzac#/a, and fad Awſpicia, as when a ſacrifice ef 
caped from the Alcar, or being ſmitten made a bellowing, or | 
fell upon another part of his body then he thould. To theſe is 
added Exanguration,viz. when the rod fell out of the hand of 
the Amupnre, with which it was the cuſtome to view, and take 
notice of the Ax/picium. Afichael Scotzs makes mention of 
twelve kinds of Anpriria's, viz. Six on the right hand, the 
names of which he ſaich are Ferzxova, Ferverrs, ( onfert, 

l Ems 


Book 1. Of Occult Philoſophy. 


—— 


109 


Emponenthem, Sonnaſarnova, Sonnaſarverus : and the other 
ſix on the lefr hand, the names of which are, Confernova, 
({onfervetrs , Viaram, Herreaam, Scuſſarnova, Scaſſarvetns. 
Then expounding their names, he faith, Fernova is an eAw- 
ourium; When thou goelſt out of thy houſe for to do any buſt 
neſs, and in going thou ſeeſt aman, or a bird going, or flying, 
ſo that either of them ſet himſelf before thee upon thy lete 
hand, that isa good ſignification in refrence to thy buſineſs. 
Fervetus is an eAugurium; wh2n thou ſhalt go our of thy 
houſe for to do any buſineſs, and in going thou hndeit or 
ſceſt a bird , or a man reſting himſelf before thee on the lefer 
ſide of thee, that is an ill hgn in reference to thy bulineſs : 
Viaram is an Au9ourium;when a man or a bird in his journey,or 
flying paſſerh before thee, coming from the right ſide of thee, 
and bending toward the left, goeth out of thy (1ght, that is a 
90d ſign concerning thy bulineſs. Confernova 15 an eAugn- 
rium; When thou doſt firſt find a man, or a bird going, or fly- 
ing, and then he reſts himſelf before thee on thy right (1de, thou 
ſeeing of it, that is a good ſigh concerning thy buſineſs ; Con- 
fervetus is an eAugarinm ; when firſt thoa hndelt, or ſeeſt a 
man, or a bird bending from thy right (ide, iris an ill frpn 
concerning thy buſineſs. Scimaſarnova is an Aupgurinm ; when 
a man, ora bird comes behind thee, and ourgoeth thee, bur 
before he com:s at thee, he reſts, thou ſecing of him on thy 
right (ide, it is to thee a good lign. Scimaſarvetis is ah 
Angurium; when thou ſeelt a man, or a bird behind thee, but 
before he comes to thee he reſts in that place, thou ſeeing of 
it, it isa good ſign. Scuſſarverie is when thou ſeelt a man, 
or a bird paſſing by thee, and reſting in a place on thy left fide, 
it is an evill ſign to thee. Emponenthem is when a mari, or a 
bird coming from thy left ſide, and paſſing to thy right,goeth 
out of thy ſight without reſting, itisa good (ign. Harter is 
an Augurium; if a man or a bird coming from thy right hand, 
paſſing behind? thy back to thy left , and thou (halt ſee him 
reſting any where, this is an evill ſign. Thus much Scorzs. The 
Ancients tid alſo prognoſticate from ſneefings,of which Homer 


in the ſeyengeenth book of his Geez makes mention, becauſe 
ldyfs they 


Of Occult Philoſophy. Book I | 


' they thought they proceeded from 3 ſacred place,viz.the head, 
in Which the intelleR is vigorous, and operative, Whence al. 
ſo whatſoever ſpeech came into the breaſt, or mind of a man 
riſing in the morning unawares, is ſaid to be ſome-preſage, and 


an Anugurium. 


—_—_—y — — -— -_ 
O—_— 


' CHAP. LIIIIL. 


D —C 


Of divers certain Animals, and other things which have a i C1 
fication 1» Auguria's, | 


A' L the As/picia which firſt happen in the beginning of 
any enterpriſe are to be taken notice of : as if inthe be- 
inning of thy work thou (halr perceive that Rats have gnawn 
thy garments, deſiſt from thy undertakings ; If going forth 
thou ſhalt ſtumble at the threſhold, or in the way thou ſhalt 
daſh thy foot againſt any thing, forbear thy journey ; If any 
ill omen happen in the beginning of thy buſineſs, put off thy 
undertakings, leaſt thy intentions be wholly fruſtrated, or 
accompliſhed to no purpoſe ; but expeR and wait for a fortu: 
nate hour for the diſpatching of thy affairs with a better omen, 
We ſee that many Animals are, by anaturall power imbred in 
- them, propheticall. Doth not the Cock by his crowing 
diligently tell you the hours of the night, and morning, and 
with his wings ſpread forth chaſe away the Lion; ws many 
| birds with their ſinging, and chattering, and flies by their ſharp 
pricking foretell rain, and Dolphins by their often leaping a: 
bove the water,fore-run tempeits. It would be too long tore. 
late all the paſſages, which the Phrygians Clilicians, Arabians, 
Umbrians, T uſcians, and other people, which follow the 4 
gnria's, learned by birds. Theſe they have proved by many ex 
periments,and examples. For in all things the Oracles of things 
to come are hid : but thoſe are the chicfeſt which Ominall 
birds (hall forerell. Theſe are thoſe which the Poets relate 
were turned from men into birds. Therefore what the Daw 
declares,hearken,and mark,obſcrving her ſetting as ſheſts,and 

her 


Book 1. Of Occult Philoſophy. e 


her manner offlying, whether on the right hand, or left, whe- 
ther clamorous, or (iſent, whether ſhe gocs before, or follows 
after , whether ſhe waits for the approach of him that paſſeth . 
by, or flies from him, and which way the goes ; all theſe things 
muſt be diligently obſerved. Orus Apollo faith in his Hyero- 
lyphicks, Daws that are twins ſignifiz marriage, becauſe 
this Animall brings forth two eggs, out of which male, and fe- 
male muſt be brought forth : But if (which ſeldom happens ) 
two males be generated, or two females, the males wif} nor 
couple with any other females, nor females with any other 
males, but will alwaies live without a mate ; and ſolitary, 
Therefore they that meet?a ſingle DaW, divine thereby that 
they ſhall live a ſingle life. The ſamealſo doth a black Hen 
Pigeon betoken ; for after the death of her mate,(he alwaies 
lives firgle. Thou Thalt as carefully obſerve, Crows, which 
are as ſignificant as Daws, yea, and-in greater matters. It was 
Epiftetus the Stoicks Fhiloſophers judgement, who was a 
Sage Author, that if a Crow did croke over againlt any oae, ic 
did betoken ſome evill, either to-his body, fortune, honour, 
wife, or children. Then thou ſhalt take heed to Swans, who 
foreknow the ſecrets of the waters, for their cheerfulnels 
doth preſage happy events not only to Marriners, but all 0- 
ther travellers, unleſs they be overcome by the coming over of 
a ſtronger, as of an Eagle, who by the molt potent Majeſty of 
her ſoveraignty makes null the prediQions of all other birds, 
it ſhe ſpeaks to the contrary ; for (he tles higher then all other 
birds, and is of more acute light, and is never excluded from 
the ſecrets of 7-piter : She portends advancement,and viRory, 
but by blood; becauſe ſhe drinks no water but blood. An 
Eagle flying over the Locrenſians, fighting againſt the Croto- 
nienſians gave them victory. An Eagle letting her ſelf una- 
wares upon the Target of Hiero,going forth ro the firſt War, 
betokened that he ſhould be King. Two Eagles fitting all day 
vpon the houſe at the birth of Alexander of Macedonia, did 
portend to him an ome of 'rwo Kingdomes, viz. Aſia, and 
e. An Eagle alſo taking off the hat of Lucias Tarquinins 


Euro 
Priſon; Son to Demarath«s the ( orinthian (fAying from home 
by 


— 


12 } | Of Occult Philoſophy. Book 1, 


” 


_— 


by reaſon of ſome diſcord, and being come into Herraria,and 
going to Rome ) and then flying high with it, and afterwards 
putting it upon his head again, did portend to him the King. 
dome of the Romaxs. Vulturs allo ſignifie difhulty, hardneſs, ra- 
venouſneſs, which was verified in the beginning of building of | 
Cities. Alſo they foretell the places of laughter,coming ſeven 
dayes before hand; and becauſe they have molt reſpeRt to that 
place where the greateſt ſlaughter ſhall be, as if chey gaped af- 
ter the greateſt number of the ſlain; therefore the ancient 
Kings were wont to ſend out ſpics to take notice what place 
he Vultur{had moſt reſpe& to, The Phoenix promiſeth (ingu. 
lar good ſucceſs, which being ſeen anew, Rome was built very 
auſpiciouſly, The Pellican, becauſe ſhe hazards her ſelf for her 
young, fignifies that a man (hould out of the zeal of his love 
undergo much hardihip. The painted bird gave the name to 
the City of Pi&avia, and forelhewed the lenity of that peo- 
ple by its colpur, and voice. The Heron is an Angurium of 
hard things. The Stork is a bird of concord, and makes con- 
cord. Cranes gives us notice of the trechery of enemies. The 
bird Cacupha berokens gratitude, for ſhe alone doth expres 
love to her Nam, being ſpent with old age. On the contrary, 
Hippopotamus that kils his Dam,doth beroken ingratitude for 
good turn, alſo injuſtice. The bird Origis is moſt envious, and 
berokens envy. 

Amone(ſt the ſmaller birds, the Pie is talkative, and foretels 
oueſts. The bird Albanellus flying by any one, if from the left 
to the right, betoken cheerfulneſs of entertainment, if contra- 
rywiſe , betokens the contrary, The ſcrich Owl is alwaies 
unlucky, ſoalſois the horn Owl, who becauſe ſhe goes to her 
young by night unawares, as death comes unawares, 1s there- 
fore (aid to foretell death : yet ſometimes , becauſe ſhe is not 
blind in the dark of the night, doth beroken diligence, and 
watchfulneſs, which (he made good, when ſhe fate upon the 
ſpear of Hiero. Dido, when ſhe ſees the unlucky Owl, pittied 
e/Exeas, Whence the Poet ſang, 


The 


is... A_— 


Book E Of Occult Philoſophy. 


The Owl fitting on top of th' houſe alone, 
Sends forth her [ad complaints with monrnſull tone, 


An in another place, 


T he ſlothfull Owl by mertals is efteem'd 
A fatall omen _ 


The ſame bird ſang in the Capitoll when the Romane af- 
faires were low at Numantia, and when Fregelia was pulled 
down for a conſpiracy made againſt the Romans. Almadel 
faith, that Owls, and night-ravens, when they turn aſide to 
ſtrange councries, or houſes, betoken the death of the men of 
that country, and thoſe houſes ; for thoſe birds are delighted 
with dead Carkaſes, and perceive them before hand. For 
men that are dying have aneer aftinity with dead Carkaſes, The 
Hawk alſo is a foreteller of contention, as Naſ ſings. 


we hate the HaWk, becauſe that arms among#t 
She alwaies lives 


Lelius the Embaſſadour of Pompey was ſlain in Spain 2- 
moneglt the Purveyours, which misfortune, a Hawk flying over 
his head,is ſaid to foretell. And A/madelſaith, that theſe kind 
of birds fighting amongſt themſelves, ſignifie the change of a 
Kingdome ; but if birds of another kind ſhall fight with 
them, and are never ſeen to come together again, it portends 
3 new condition, and (tate of that Country. Allo little birds 
by their coming to,or departing from, fore ſhew that a family 
ſhall be inlarged,or leſlened, and their flight,by how much the 
more ſerene it is,by ſo much the more laudable. Whence e- 
lamps the Augare conjeQured at the ſlaughter of the Greeks 
by the flight of little birds, when he ſaith, Thou ſeeſt that no 
bird taketh his flight in fair weather, Swallows, becauſe when 
they are dying they provide a place of ſafety for their young, 
do portend a great patrimony, or Legacy after the death of 

I friends. 


—_—_— —_— . ——— 


"Of Occult Philoſophy. Book 1, 


friends. A Bat meeting any one running away ſignifies an eya. 
ſion : for although ſhe have no wings, 'yert ſhe flies. A Spar. 
row is a bad omen to one that runs away, for (he flies from 
the Hawk, and makes haſt to the Owl, where ſhe is in as great 
danger : yet in love [he is fortunate, for being ſtirred up with 
luſt;couples ſeven times in an hour. Bees are a good omen to 
Kings, for they ſignifie an obſequious people. Flies ſignif 
importunity, and impudency, becauſe being oftentimes driven 
away,they do yet continually return. Alſo domeſtick birds are 
not without ſome Amugmria's, for Cocks by their crowing pro- 
mote hope,and the journey of him that is undertaking it. More: 
over Livia the mother of Tiberins, when ſhe was great with 
him, took a Hen- Egg and hatched it in her boſome, and at 
length came forth a Cock chick with a great comb, which the 
 Augares interpreted that the child that ſhould be born of her 
ſhould be King. And Cicero writes that at Thebars Cocks, by 
their crowing all night, did preſage that the Bzotians would 
obtain vitory againſt the Lacedzmonians :' and the reaſon i 
according to the Augares interpretations, becauſe that bird 
when he 1s beaten is filent, but when he himſelf hath overcome, 
crows. In like-manner alſo omens of events are taken from 
beaſts, For the meeting of a Weeſel is ominous, alſo meeting 
of a Hare is anill omen to a traveller, unleſs ſhe be taken. 4 
Mule alfo is bad, becauſe barren. A Hog is pernicious, for ſuct 
is his nature, and therefore (1gnihes pernicious men, A Hort 
berokens quarrellings, and fightings : whence Anchi/es ſecin? 
of white Horſes,cries out in Virgil, 


With War are Horſes arm'd, yea threaten Wav. 


But when they are joyned together in a Chariot , becauk 
they draw with an equall yoke, they fignitie that peace is to bt 
hoped for. An Aﬀle is an unprofitable creature, yet did Me 
rius good, Who when he was pronounced enemy to his coun: 
try, ſaw an Aﬀe diſdaining provender that was offered to 
him, and running to the water, by which A»g»ry,he ſuppoſing 
he ſaw a way of latety ſhewed to him,intreated the aid of - 
friends 


WY _ 


Book I. 

friends, that they would convey him to the Sea; which being 
;ranted, he was 3 into alittle (hip, and ſo eſcaped the threats 
of Silla the Conqueror. If the Foal of an Ale meet any one 
going to an Avgury,he fignifies labor, patience,and hinderances, 
A Wolf meeting any one 15 a good {1gn, the effeR whereof was 
ſeenin Hiero of Sicilia, from whom a Wolf ſnatching away 
a book while(t he was at School , confirmed to him the ſucceſs 
'of the Kingdom : bat yer the Wolf makes him ſpeechleſs 
whom he ſees firſt, A Wolf rent in peices a Watchman of P- 
Africanus, and C. Fulvias at Mintarn, when the Romane 
Army was overcome by the fugitives in Sicilia. Alſo he ſignifies 
perfidious men, ſuch as you can give no credit to : Which was 
known in the progeny of Romanes. For the faith which they 
long ſince ſucked from their mother the Wolf, and kept to 
themſelves from the beginning, as by a certain law of nature, 

paſſed over to their poſterity, To meer a Lion, ſeeing ſhe is 
amongſt Animals the ſtrongeſt, and (triking terrour into al} 

the relt, is good. But for a, woman to meet a Lioneſle, is 

bad, becauſe ſhe hinders conception, for a Lionefſe brings 

forth but once. To meet Sheep, and Goats is good. .It is 

read alſoin the Oftentarian of the Tuſcians, if this Animall 

ſhall wear any unuſuall colour, it portends to the Emperour 

plenty of all things, together with much happineſs. Whence 

[rgil co Polliofings thus, | | 


But in the f Meadows Rams ſhall Sharlet bear, 
And changing, ſometimes golden Fleeces Wear. 


It is good alſo to meer Oxen treading out Corn, but better 
to meet them plowing , which although breaking the way 
hinder thy journey, yet by the favour of their Auſpicinms will 
recompence thee 28ain, ADog in a journey is fortunate,becauſe 
Cyrus being-caſt into the woods was nouriſhed by a Dog till 
he came to the Kingdom, which alſo the Angel, companion of 
Tobit did not ſcorn as a companion. The Caſtor, becauſe he 
bites off his Teſticles, and leaves them to the Hunters, is an ill 
omen, and portends that a man will injure himſelf, Alſo 

I 2 amongſt 


—_  — — — 


Of Occult Philoſophy. Book Fi 


amongſt ſmall Animals,Mice fignifie danger. For the ſame day 
that they did gnaw Gold in the Capitoll, both the Conſuls 
were intercepted by Hanxibal by way of ambuſh neer Taren- 
cum.. The Locuſt making a ſtand in any place, or burning the 
place, hinders one from their wiſhes, and is an ill omen; on 
the contrary the Graſs- toppers promote a journey, and fore. 
tell a good event of things. The Spider weaving a line down- 
wards,is ſaid to ſignifie hope of money to come. Allo the Pil. 
- mires,becauſe they know how to provide for themſelves, and 
to prepare ſafe neſts for themſelves, portend ſecurity, and 
riches, a great Army. Hence,when the Piſmires had devoured 
a tame Dragon of Tiberins Ceſar, it was adviſed, that he 
ſhould take heed of the rumulc of a multitude. If a Snake meet 


thee, take heed of an ill congued enemy; For this Animall 
hath no other power but in his mouth, A Snake creeping into 
Tiberins his pallace, portended his fall. Two Snakes were 
fourd in the bed of Sempronins Gracchns, wherefore a Sooth- 
ſayer told him, if he would let the male, or the female eſcape, 
either he or his wife would ſhortly dye; he preferring the life 
of his wife, killed the male, and let the female eſcape, and 
within a few dayes he dyed, Soa Viper ſignties lewd women, 
and wicked children;and an Eel ſignifies a man diſpleaſed with 
every body : For ſhe lives apart from all orher fiſhes, nor is 
ever found in the company of any. Bur amongſt all A»ſþici' 
and omens, there is none more eftecuall, and potent then 
man, none that doth (ignifie the truth more cleerly. Thou 
ſhalc therefore diligently note, and obſerve the condition of 
the man that meeteth thee, his age, profeſſion,ſtation, geſture, 
motion, exerciſe, complexion, habit, name, words, ſpeech,and 
all ſuch like things. For ſeeing there are in all other Animal 
ſo many diſcoveries of preſages,without all queſtion theſe arc 
more ethcatious, and cleer, which are infuſed into mans ſoul; 
which Txlly himſclf reſtifies, ſaying, that there is a certain 
Auſpicium naturally in mens ſouls of their eternity , for the 
knowing of all the courſes, and cauſes of things. In the foun- 
dation 0ithe City of Rome the head of a man was found with 
his whole face, which d:d preſage the greatneſs of the Empire, 
ar.d gave the name to the Mountain of the Capitoll, The 


oY YW an OY UD car wan WE EY 


Book I. Of Occult Philoſophy. 


Brutian ſouldiers fighting againſt Oftavins, and M. Antonius, 
found an Ethiopian in the gate of their Caſtle; whom though 
they did (lay as a preſage of il] ſucceſs, yer they were unfortu- 
nate in the batle,and Brxrms, and Caſſius bath Generals, were 
fin. Meeting of Monks is commonly accounted an ill omen, 
and ſo much the rather, if it be early in the morning, becauſe 
theſe kind of men live for the molt by the ſudden death of 
men, - as Vulturs do by ſlaughters. 


CHAP. LV. 


How Auſpicia's are verified by the light of Naturall inſtin&,and 
of ſome rules of finding of it out. 


U/picia, and Angnria, which foretell things to come by 
Animals.& birds,Orphexs the divine himſelf (as we read) 
did teach and (hew firſt of all, which afterwards were had in 


oreat eſteem with all Nations. Now, they are verified by the 
light of naturall inſtind, as if from this, ſome lights of divina- 
tion may deſcend upon four-footed bealts, winged,and other 
Animals,by which they are able to preſage to us of the events 
of things : which Yirgs/ ſeems to be ſenlible of, when he 
ſings, 


Nor think I Heaven on them ſuch knowledge ſtates, 


Nor that their prudence 15 above the fates. 


Now this inſtin& of nature, as ſaith 7illiam of Pars, is more 
ſublime then all humane apprehenſion,and very neer, and moſt 
like to prophecy. By this inſtin there is a certain wonderfull 
light of divination in ſome Animals naturally , as it manifeſt- 
ly appears in ſome Dogs, who know by this inſtinR theeves, 
and men that are hid, unknown both to themſelves, and men, 
and finde them our, and apprehend them, falling upon them 
with a full mouth. By the like inſtinR Vulturs foreſee future 
ſlaughters in batles,and gather together into places where _ 

I 3 A 


Of Occult Philoſophy. E: Book I. 


ſhall be, as if they fore-ſaw the fleſh of dead Carkaſes.* By the 
ſame inſtinR Partridges know their Dam, which they never 
faw and leave the Partridge which ſtole away her Dams Eggs, 
& (ate upon them. By the ſame inſtinR alſo certain hurtful and 
terrible things are perceived (the foul of the men being alto- 
{ether ignorant of them ) whence terror , and horror ceaſeth 
much upon men when they think nothing of theſe things, So 
a thief lying hid in any houſe, although no- body knows, or 
thinks of his being there,{trikes fear, and terror, and a trouble- 
ſomeneſs of mind into the inhabitants of that houle, although 
haply not of all, becauſe the brightneſs of this inſtinR is not in 
all men; yet of ſome of them. So a harlot being hid in ſome 
very large houſe, is ſometimes perceived to be there by ſome 
one that is altogether ignorant of her being there. It is men- 
tioned in Hiſtories that Heraiſcus a certain Egyptian, a man 
of a divine nature, could diſcern unclean women, not only by 
his eyes,but by their voice, being heard afar off, and thereupon 
did fall into a moſt grievous headach. william of Paris allo 
makes mentian of a certain woman in his time, that by the | 
ſame inſtin& perceiveda man whom ſhe loved, coming two 
miles off, Alſo he relates that in his time was a certain Stork 
convicted of inchaſticy by the fmcll of the male, - who being 
judged guilty by a multitude of Storks whom the male ga- 
thered together,diſcovering to them the fault of his mate, was, 
her feathers being firſt pulled off, torn in pieces by them. He 
alſo makes mention of a certain horſe, who not knowing his 
dam, and leaping of her, when afterwards he underſtood 
what he had done, birt off his own Stones by way of revenge 
upon himſelf for his inceſt, The ſame doth Yarro, Ariſtotle, 
and P/:ny relate concerning horles. And Pliny makes menti- 
on of a certain Serpent, called the: Aſp, that did ſuch a like 
thing, for ſhe coming to a certainmans table in Egypt, was 
there daily fed, and ſhe having brought forth ſome young, by 
one of which a ſon of her hoſts was killed, after ſhe knew 
of it, killed that young one, and would never return to that 
houſe any more.Now by theſe examples you ſee,how the lights 
of preſage may deſcend vpon ſome Animals, as ſigns, or marks 

of 


OY 


Book I. Of Occult Philoſophy. 


©— 


119 


of things, & are ſet in their geſture,motion,voice,flying,going, 
meat, colour, and ſuch like, For according to the doAtrine of 
the Platoniſts, there is a certain power put into inferiour 
things, by which for the molt part they agree with the ſuperi- 
ours; whence alſo the racid conſents of Animals ſeem to agree 
with divine bodies, and their bodies, and affeRions to be af- 
feRed with their powers, by the name of which they are aſ- 
cribed to theDieties. We muſt conſider therefore what Animals 
are Saturnall, what are Joviall, and what Martiall, and fo of 
the reſt, and according to their properties to draw forth their 
preſages : ſo thoſe birds which reſemble Satwrs, and Mars, 
are all of them called terrible, and deadly, as the Scritch Owl, 
the Hawlert, and others which we have mentioned before, alſo 
the horn Owl, becauſe ſhe is a Saturnall Solitary bird, alſo 
nightly, and is reputed to be molt unfortunately ominous, of 
which the Poet ſaith, 


T he ngly Owl, which no bird Well reſents, 
Foretels misfortunes, and moſt ſad events. $ 


But the Swan is a delicious bird, Venereall, and Dedicated 
to Phebs, and is ſaid to be moſt happy in her preſages, cſpe- 
cially inthe A#ſþicia's of Mariners, becauſe (he is never drown. 
edin water, whence Ovid (ings, 


Moſt happy ts the cheerfull, ſinging Swan 


In her preſages — —— —— 


There are alſo ſome birds that preſage with their mouth, 
and (inging, as the Crow, Pie, Daw, whence Yirg:!, 


——— T hs did fore- ſhow 
Oft from the hollow holm that ominous (row. 


Now the birds that portend future things by their flying 
are,viz, Buzzards, the bone- Breakers, Eagles, Vulturs, Cranes, 
SWans, and the like 3: for they are to be conſidered in their 


I 4 flying, 


Of Occult Philoſophy. Book 1. 


flying, whether they fly lowly, or ſwiftly, whether to the right 
hand, or. to the left, how many fly together : apon this ac- 
count if Cranes fly apace, they ſignifi a tempeſt : when ſlow. 
ly, fair weather. Alſo when two Eagles fiy together, they are 
ſaid to portend evill, becauſe that 18a number of confuſion. 
In like manner thou ſhalt enquire into the realon of the reſt, as 
this is ſhewed of number. Moreover it belongs to an artiſt to 
obſerve a ſimilitude in theſe con;cRures, as in Viror/}] ens 
difſembling,tcachcth her fon /£3ca in thele veries, 


-———— All ths :s yot for taught, 

Flſe we in vain my parents eAugnry taught, 

Lo! twice ſix SWans in 4 glad company 

Joves bird purſued through the etheriall Skie 

la Heavens broad tracks : now earth ina long train 
They ſeem to take, or taken to diſdain ; 

As they return with ſounding Wings they (port, 
And Heaven ſurronnaing in a long conſort. 

?uſt ſo, I ſay, thy friends and fleet have g.un'd 

T he port, or with full ſailes the Bay obt.un'd, 


Molt wonderful is that kind of Auguring of theirs, who hear, 
& underitand the ſpeeches of Animals,in which as amongſt the 
Ancien's, Mel:mous, ard T irefias, and Thales, and Apolloni:ts 
rhe T y.inen, Who as we read,excelled, and whom they report 
had excellent $ki!l in the language of birds: of whom Phile- 
ſtrat, and Porphyriccs ſpears, ſaying, that of old when Apollo- 
2irrs (ate in company amoneſt his friends, ſeeing Sparrows (it- 
ting upon atrec, and one Sparrow coming from elſwhere un- 
ro them, making a grea: chatcering and noiſe, and then flying 
away, all the reſt following him, he ſaid co his companions, 
that that Sparrow told the reſt that an Aſle being burdened 
with wheat fell downin a hole necr the City, and that the 
wheat was ſcattered upon the ground : many being much 
moved with-theſe words, went to ſee, and fo it was, as eApo- 
lonins (aid, at which they mich wondered. Alſo Porphyrim 
the Platoniſt in his third book of Sacrifices, ſaith, that there 


Was 


Book 1. Of Occult Philoſophy. 21 


wasa Swallow : for it was certain, becauſe every voice of 
any Animall is ſ1gnificative of ſome paſſion of its ſoul, as joy, 
ſadneſs, or anger, or the like, which voices it is not ſo wonder. 
full a thing (ſhould be underſtood by men converſant about 


b them. Burt Democritzes himſelf declared this art, as faith P/rxy, 
0 by naming the birds, of whoſe blood mixed together was pro- : 
0 duced a Serpent, of which whoſoever did eat, ſhould under- 


4 ſtand the voices of birds. And Hermes faith, it any one ſhall 

o forth to catch birds on a certain day of the Kalends of No- 
vember, and (hall boil the fiift bird which he catcheth, with the 
heart of a Fox, thar all that ſhall eat of this bird, (hall under. 
tand the voices of birds, and all other Animals. Alſo the 
Arabians (ay, that they can underſtand the meaning of bruits, 
who (hall eat the heart, and liver of Dragons. Proclz« alſo 
che!latoniſt believed, and wrote,that the hcart of a Mole con- 
duceth to preſages. There were alſo divinations, and Anſþi- 
cia s Which were taken from the inwards of facritices, the 1n- 
ventor whereof-was Tages, of whom Laxcar ſang, 


And if the InWvards have no creat gained, 
And if this Art by Tages was but feignea, 


The Romane Religion thought that the liver was the head of 
the inwards. Fence theSooth. fayers enquiringafter future things 
in the inwards, did firſt look into the hver, in which were two 
heads, whereof the one was called the head for the City, the 
other for the enemy;and the head of this,or another part being 
compared together, they pronounced ViRtory, as we read 
in Zecan, that the inwards did ſ1gniftie the flaughter of 
Pompeys men, and the Vitory of {e/ars, according to thele 
verſes, 


oa 


Fth' inWvards all defetts are ominous 
On part, and branch gf th entrals doth incre.tſe, 
eAnother part is weak, and flagging lies, 

Beats, and moves With quick pulſe the arteries, 


—_—_ MY WW. 7 MM” ED aw” 


Of Occult Philoſophy. Book |. 


Then the bowels being finiſhed, they ſearch the heart. Now 
if there were a ſacrifice found without an heart, or a head waz 
wanting in the Liver, theſe were deadly preſages, and wete 
called piacularia. Allo if a ſacrifice fled from the Altar, or be- 
ing ſmitten,made a lowing, or fell upon any part of his body 
then he ought to do, it was the like ominous. We read that 
when 7lixs («ſar upon a day went forth to proceſſion with 
his purple Robe, and (itting in a golden chair, and ſacrifice. 
ing,there was twice a Heart wanting; And when C. Aarin 
Utica was ſacrificing, there was wanting a Liver. Alſo when 
( ains the prince, and M. Marcellus, C. ( lawdins, and L. Pe. 
tellius Coſs: were offering ſacrifices, that the Liver was con- 
ſumed away ſuddenly : and not long after, one of them dyed 
of a diſeaſe, another was ſlain by men of Lyguria, the entral; 
foretelling ſo much : which was thought to be done by the 
power of the Gods, or help of the divell : Hence it was ac 
counted a thing of great concernment amongſt the Ancients 
as oft as any thing unuſuall was found in the inwards : as when 
Sylla was ſacrificing at Laurentum, the figure of a Crown ap. 
peared in the head of the Liver : which Poſthumiwus the Sooth- 
ſayer ,interpreted to portend a Vitory with a Kingdome, 
and therefore adviſed that Sy//a Chould eat thoſe entrals him- 
ſelf. The colour allo of the inwards is to be conſidered, Of 
theſe Lucan made mention, 


Struck at the colour Prophets Were With fear, 
For with foul ſpots pale entrals tinged Were. 


Both black, and blew, with ſpecks of [prinkled blood 
T hey Were = E—_— 


There was in times paſt ſuch a venerable eſteem of theſe arts, 
that the moſt potent, and wile men ſought after them.yea the 
Senate, and Kings did nothing without the Counſell of the 
Augures. But all thele in thele dayes,partly by the negligence 
of men, and partly by the authority of the Fathers, ace abo- 


liſhed. 


CHAP 


Book 1. Of Occult Philoſophy. 


CHAP, L VI, 


Of the Sooth ſayings of Flaſhes, and Lightenings, and how 
Monſtrous, and prodigious things are to be interpre- 
ted, 


Ow the Sooth-ſayings of Flaſhes, and Lightenings, and 

of wonders, and how monſtrous, and prodigious things 

are tobe interpreted, the Prophets, and Pricfts of Hetruſcus 
have taughc the Art. For they have ordained (ixteen Regions 
of the Heavens, and have aſcribed Gods to every one of them; 
and beſides eleven kinds of Lightenings, and nine Gods, 
which ſhould dart them forth, by (ſhewing rules for the un- 
derſtanding the ſignification of them, But as often as Men- 
ſtrous, prodigious, and wondrous things happen, they do pre- 
ſage, as is molt certain, ſome great matter. Now their inter- 
reter mult be ſome excellent conjeQurer of ſimilitudes, as al- 
b ſome curious ſearcher , and of them who at that time are 
employed about the affairs of Princes, and Provinces. For 
the Celcſtials rake ſuch care only for Princes, peoples, and pro- 
vinces,that before the reſt wa might be pretigured, and ad- 
moniſhed, by Stars, by Conſtellations, by wonders, and by 
prodigies. Now if the ſame thing, or the like hath been ſeen 
in former Ages, we mult conſider that very thing, and what 
happened after that, and according to theſe, ro foretel] the 
ſame,or the like, becauſe the ſame ſigns are for the ſame things, 
and the like for like, So prodigies have come before the birth, 
and death of many emient men and Kings; as Cicero makes 
mention of 11:4s a boy, into whoſe mouth, whileſt he was 
ſleeping, the Piſmire put corns of Wheat, which was an omen 
of great riches. So Bees ſate upon the mouth of P/ato when 
he was ſlceping in the Cradle, by which was foretold the 
ſweetneks of his ſpecch. Hecwba, when (he was bringing forth 
Part,ſfaw a burning Torch, which ſhould ſer on fire Troy, and 
all Aſia. There appeared unto the mother of Phalar:s the image 
of Mercury pouring forth blood upon the earth, with _ 
ene 


Of Occult Philoſophy. Book | 


thewhole houſe was over-flowed. The mother of Dionyſiu 
dr2amed ſhe brouzht forth a Satyr, which prodigious dream 
the event that followed made good. The wife of Targuixin 
 Priſcus ſeeing a flame lick the head of Servins Twllius, fore. 
rold that he ſhould have the Kingdom. In like manner afte 
Troy was taken, /£xeaxs diſputing with Anchiſes his fathe 
concerning a flight, there appeared aflame licking the Crour 
of eAſcanins his head , and doing of him no hurt + whid 
thing, ſeeing it did portend the Kingdom to eAſcaniws, per: 
ſwaded him to depart, for monltrous prodigies did fore: rut 
great and eminent deſtrution. Sowe read in Pliny, thu 
M. Arrtilivs, and C, Portins being Conſuls,it rained Milk and 
Blood, which didpreſage that a very greatPeſtilence ſhould the 
next yeer over-ſpread Rome. Alſo in Lucania it rained ſpongi 
ous Iron.& in the yeer before Marcns Craſſus was (lain in Par 
thia; with which allo all the ſouldiers of Lucania,being a ver; 
numerous Army,were ſlain. Alſo L. Paxlas, and C. Marcelly 
being Conſuls,it rained Wool about the Caſtle of Coriſanum, 
neer which place a yeer after 7) Anzins was (lain by Miln, 
Alſo in the wars of Denmark,the noiſe of Arms. and ſound 6 
a Trumpet was: heard in the Aire. And L:vie concerning th: 
Macedonian wars, faith, in the yeer when efnnibil dyedit 
rained blood for two dayes, Alſo concerning the ſecond pu 
nick war, he faith, that water mixed with blood came down 
from Heaven like rain, at that time when Amnnibal did ſpoil 
Italy. A little before the deſtruRion of leucra the Lacede. 
monians heard a noiſe of Arms in the temple of He-cxles, and 
at the ſame time in the temple of Herexles, th: doors that 
were ſhut with bats, opzned chemſelves, and the arms tht 
were hanged on the wall, were found on the ground, The likt 
events may be prognoſticatzd of ocher like things, as often 
times in times paſt ſomething hath been foretold of them. But 
concernin{ theſe alſo,the judgements ot theCelcftial influencie 
mult not be negleRted, of which we ſhall more largely creat 
in the following Chapters, 


CHAD. 


Book 1. Of Oceul! Philoſophy. 


CHAP, L VII. 


Of Geomancy, Hyaromency, eAeromancy, Pyromancy, four Di- 
vinations of Elements, 


Oreover the Elements themſelves teach us fatall events; 
whence thoſe four famous kinds of Divinations, Geo- 


mancy, Hydromancy, Aeromancy, and Pyromancy, have got 
their names, of which that Sorcereſs in Lacan ſeems to boaſt 


her ſelf, when ſhe ſaith, 


The Earth, the Aire, the Chaos, and the Skie, 
The Seas, the Fielas, the Rocks, and Mountains high 


Foretell the truth 


The firſt therefore is Geomancy, which foreſheweth future 
things by the motions of the carth, as alſo the noiſe, the ſwel- 
ling, the trembling, the chops, the pits, and exhalation, and 
other impreſſions, the art of which «Almaadelthe Arabian ſets 
forth. Burt there is another kind of Geomancy , which Di- 
vines by points written upon the earth, by a certain power in 
the fall of it, which is not of preſent ſpeculation; but of that 
we ſhall ſpeak hereafrer. 

Now Hydromancy doth perform its preſages by the im- 
preſſions of water, their ebbing and flowing, their increaſes, 
and depreſſions, their tempeſts, and colours, and the like ; ro 
which alſo are added viſions, which are made in the waters. A 
kind of Divination tound by the Perſians, as Varro reports, a 
boy ſaw in the water the effigies of Mercury, which toretold 
inan hundred and fifty verſes all the event of 11:ithridates his 
War. We read allo that Nama Pompilizs praftifed Hydro- 
mancy ; for in the water he called up the gods, and learned of 
themthings to come, Which arr alto Pythagoras, a long time 
aitcr ama praftiſed. There was of old a kind of Hydroman- 
cy, h:d in great eſteem amongſt the Aſſprians, and it was cal- 


led Lecanomancy, from a skin full of water, upon which they 
put 


" Of Occult Phusſophy. Book [, 


— 


put plates of Goid, and Silver, and pretious: Stones, written 
upon with certain images, names, and characters. To this may 
be referred that art, by which Lead, and Wax being melted, 
and caſt into the water, do expreſs manifeſt marks of images 
what we defire to know. There were allo in former ycar 
Fountains that did foretell thinzs to come, as the Father. 
Fountain at \chaia, and that which was called the water of 
Zno in Epidanris ; but of theſe more in the following Chap. 
ters, where we thall'ſpeak of Oracles. 

Hither alſo may be referred the divination of Fiſhes, of 
which kind there was uſe made by the Lycians in a certain 
place, which was called D5za, neer the Sea, in a Wood dedi. 
cated to Apollo, made hollow in the dry ſand, into which , h: 
that went to conſult of future things, let down roaſted mea; 
and preſently that plate was filled with waters, and a great 
multitude of Fiſh, and of ſtrange ſhapes,unknown to men, did 
appear, by the forms of which the Prophet foretold what 
ſhould come to paſs. Theſe things doth Arheners more uf 
large relate out of Polycharms,in the Hiſtory of the Lyciar: 

After the ſame maner doth Aeromancy divine by atry in- 
preſſions, by the blowing? of the Winds, by Rainbows, bj 
Circles about the Moon and Stars, by Miſts, and Clouds , an{ 
by imaginations in Clouds, and viſions in the Aire. 

. So alſo Pyromancy viviuco by fery impreſſions, and þ; 
Stars with long Tailes, by tiery Colouts, by viſions,and imag. 
nations in the fire, So the wife of Cicero foretold that he 
would be Conſul the next year, becauſe when a certain man 
after the Sacrifice was ended, would lookin the aſhes, there 
ſuddenly broke forth a flame. Ot this kind are thoſe that Pl. 
»7 ſpeaks of, that terrene, pale, and buzzing fires preſage tem. 
peſts, Circles about the ſnuffs of Candles beroken rain ; if the 
flame fly turning,and winding, it portends wind. Alſo Torchs 
when they ſtrike the fire before them , and are not kindled: 
Alſo when a Coal ſticks to Pots taken off from the fire , and 
when the fire caſts off the aſhes, and ſparkles, or when aſhe 


2re hard grown together on the hearth , and when a Coal is 
very bright, 
To 


Book [ja Of Occult Philoſophy. | 127 


To theſe is added Capnomancy, ſo called from ſmoak 
becauſe it ſearchethinto the flame, and ſmoak, and thin CO» 
lours, ſounds, and motions, when they are carryed upright, or 
on one (ide , or round, which we read in theſe Verſes in 
Statis, | 


Let Piety be bound, and on th's Altar laid, 
Let us implore the Gods for divine aid. 

| She makgs acute, red, towring flames, and bright, 
Increas'd by th aire, the midale being white ; 
Ard then ſhe makes the flames without all bound, 
For to wind in and ont, and to run round, 


Like to a Serpent 


Alſo in the Athnean Caves, and Fjelds of the Nymphs in 
Apollonia, Auguries were taken from fires, and flames; joyful, 
if they did receive what was caſt into them, and fad, if they 
did rejeR them, But of theſe we ſhall ſpeak in the following 
Chapters, amongſt the anſwers of the Oracles. 


OO _ 


CHAP. LVIII. 


Of the revsving of the dead, and of ſleeping, and wanting victuals 


many years together. 


HE eArabian Philoſophers agree, that ſome men may 

4 clevate themſelves above the powers of their body , and 
above their ſenſitive powers ; and thoſe being ſurmounted, re- 
ceive into themſelves by the perfeRion of the Heavens , and 
Intelligencics, a divine vigour. Seeing therefore all the ſouls 
of men are perpetual, and alſo all the ſpirits obey the perfect 
ſouls; Magicians think that perfe& men may by the powers 
of their ſoul repair their dying bodies with other inferiour 
ſouls newly ſeparated, and inſpire them again; As a Weelell 
that is killed, 1s made alive again by the breath, and cry of his 


Dam; And Lions make alive their dead Whelps by breathing 
vpon 


Of Occult Philoſophy. Book 1, 


upon them. And becauſe,as they ſay, all like things being ap. 
plyed to their like , are made of the ſame natures; and eyery 
patient , and thing that receives 1nto it ſelf the aR of any 
agent , is endowed with the nature of that agent, and made 
con-naturall. Hence. they think, that to this vivification , or 
making alive , ſome Hearbs, and Magicall confeRiong, 
ſuch as they ſay are made of the aſhes of the Phenix, and the 
caſt skin of a Snake do much conduce, which indeed to many 
ſeems fabulous, and to ſome impoſſible, unleſs it could be ac. 
counted approved by an Hiſtoricall faith. For we read of 
ſome that have been drowned in water, others caft into the 
fire,and put upon the fire, others ſlain in war, others otherwiſe 
tryed, and after a few dayes were alive again, as Pliny teſtifies 
of eAſviola,a man pertaining to the Conlull,of L. Lamia, (4. 


lins, T wbero, { orfidins, Gabients, and many others, Alſo we 
read chat e£/op the Tale-maker, T indorens, Hercules, and 
Palicy, the lons of 7wpiter, and Thalia being dead, were raiſed 


to life again; alſo that many were by Phylitians, and Magici- 
ans raiſed from death again, as the Hiſtorians relate of 
eAſculapius; and we have above mentioned out of 7444, and 
| Xanthw, and Philoſtrarus concerning Tl/o,and a certain Aras 
bian, and Apollonins the Tyanean. Allo we read that Glancrs,a 
certain man that wasdead,whom they fay,beyond all expeta- 
tion, the Phy{1tians coming to ſee it, the hearb Dragon- wort 
reſtored to life. Some ſay that he revived by che puting into 
his body a medicine made of Honey , whence the proverb, 
Glaucrs was raiſed from death by taking in Honey into his 
body. Apwleirg alſo relating the manner. of theſe kinds of 
reſtorings to life, ſaith ot Zachla the Egyptian prophet : The 
propher being thus favourable, layes a certain Hearb npon the 
mouth of the body of a young man being dead , and another 
upon his breſt, then _ rowardsthe Ealt, or riſing of the 
(475, ena Sun, praying filently (a great afſembly of people 

riving to ſee it) in the firſt place heaved up his breſt, then 
makes a beating in his veines, then his body co be filled with 
breath, after which the Carkaſe ariſeth, and the young man 
ſpeaks, If theſe things are truc,the dying ſouls mult,tometimes 


lying 


Book 1. Of Occult Philoſophy. = 


129 


a lying hid in their bodies, be oppreſſed with vehement extaſies, 
w., and be freed from all bodily ation : So that the life, ſenſe, 
w - motion, forſake the body, bur ſo, that the man is not yet truly 


dead, but lies aſtonied, and as it were dead for a certain 
time. And this is often found, that in times of Peſtilence 


he many that are carried for dead to the graves to be buryed, re- 
"i BY vive 2pain. The ſame alſo hath often befaln women,by rea- 
, ſon of firs of the Mother. And Rabbi Moiſes out of the book 


of Galen, which Patriarcha tranſlated, makes mention of a 
man, who was ſuffocated for ſix dayes, and did neither ear, 
nor drink, and his arteries became hard. And it is faid in the 
| ſame book , that a certain man by being filled with Water, 
"5 Wi loſt the pulſe of his whole body, ſo that his heart was not 
- © WE perceived to move, and he lay like a dead man. Allo it is faid 
that a man by reaſon of a fal from an high place,or great noiſe, 
or long ſtaying under the Water, may fall into a ſwoun, which 
may continue fourty eight hours, and fo he lyeas if he were 
dead, with his face being very green. And in the ſame place 
there is mention made of a manthar buried a man that ſeemed 
to be dead ſeventy two hours after his ſeeming deceaſe, and ſo 
killed him, becauſe he buried him alive, and there are given 
ſigns whereby it may be known who are alive ; alchough they 
ſeem to be dead, and indeed will dye, unleſs there be ſome 
means uſed to recover them, as Phl-botomy , or ſome other 
cure. And theſe are ſuch as very ſeldom. happen. This is the 
manner, by which we underſtand Magicians, and Phyſitians 
do raiſe dead men to life,as they that were tryed by the ſting- 
ing of Serpents, were by the Nation of the Aſarſs, and the 
Pjilli reſtored tolife. Now we may conceive that tuch kind of 
he Bi exra/ies may continue a long: rime, although a man be not 
ct Bcruly dead, as it is in Dor-mice, and Crocodiles, and many 


he Bf other Serpents, which ſleep all Winter, and are in ſuch adcad ' 


le ſleep,that they can ſcarce be awakened with fire. And.I have 
1 Wi often (cen a Dor -moule:difleed , : and continue. immovable, 
ch BI as if ic were dead; untilt ſhe was boyled, and theo preſently 
an WF in boyling the warer the difſeacd members did ſhew hte, Allo, 


05 Walchough ir be hard to be believed, we read in ſome approved 
K Hiſto- 


—E—— 


'Of Occult Philoſophy. Book], 


Hiſtorians,that ſome men hvac ſlept for many yeers together, 
and in the time of ſleep, untill they awaked , there wa 
no alteration in them, as to make them ſeem older : The ſame 
doth Phy teſtific of a certain boy, whom he ſaith, being 
wearied with heat, and his journey, ſlept fiſty ſeven yeers ina 
Cave. We read alſo that Epimenides Gnoſius ſlept fifty ſeven 
yeers in a Cave. Hence the proverb aroſe,. To out{leep, Epi 
menides. 1M. Damaſcene tels, that in his time a certain coun- 
| try man being wearied in Germany, ſlept for the ſpace of ; 
whole Autumn , and the Winter following, under a heap of 
hay, untill che Summer, when the hay began to be eaten up, 
then he was found awakened as a man halfe dead,and out of 
his wits. Ecleſiaſticall Hiſtories confirm this opinion concerning 
the ſeven ſleepers,whom they ſay ſlept 196.yeers. There was i 
Norvegia a Cave in a high Sea-ſhore,where,asP anlus Diaconn, 
and Methodins the Martyr write,ſeven men lay ſleeping a long 
time without any corruption; and the people that went inty 
diſturb them were contraQted,or drawn together, ſo that afte 
a while being forewarned by that puniſhment, they durſt na 
hurt chem. Now Xemocrates,a man of no mean repute amongſ 
Philoſophers was of opinion, that this long ſleeping ws 
appointed by God as a puniſhment for ſome certain (ins, Bu 
. Marcus Damaſcenxs proves it by many-reaſons to be poſſible, 
and naturall , neither doth he think it irrationall, that ſome 
ſhould without meat, and drink, and avoyding excrementz, 
without conſuming, or corruption, {lcep many monerths. And 
this may befall a man by reaſon of ſome poiſonous potion, ot 
ſleepy diſeaſe, or ſuch like cauſes, for certain dayes, moneths 
or years,according to the intention, or remiſſion of che powet 
ofthe medicine, or of the paſtons of their mind. And Phy 
 tians ſay that there are ſome Antidotes, of which they that 
take too great a potion, (hall be able to endure hunger a = 
rime, as Elias in former time being fed with a certain f 


by an Angell,walked, and faſted in the ſtrength of char meu, 
fourty dayes. And 7ohn Rocatins makes mention of a mania 
his time,in Venice, who would every yeer faſt four dayes with 
out any meat. But that was a greater wonder, that there ws 

a Wo: 


Book I. Of Occult Philoſophy. | 


2 woman in lower Germany at the ſame time, who took no 
food till the thirteenth ycer of her age, which co us mayſeem in- 
credible, but that he lately confirmedic; as alſo he tels of a 
Miracle of our Age,that his brother Nicolaus Stone, an Helve- 
tian by Nation, who lived twenty yeers in the wilderneſs 
without meat; till he dyed. That alſo ts wonderfull which Theo- 

braftus mentions concerning a certain man, called Philinus, 
who uſed no meat, or drink, beſtdes Milk. And there are grave 
Authors who deſcribe a certain hearb of a, With which 
they ſay the Scythians can endure twelve dayes hunger, with- 
out meat or drink, if they do bur taſt it, or hold it in their 
mouth. cs 


CHAP. LIX. 
Of Divination by Dreams. 


Here is alſo a certain kind of Divination by Dreams, con. 
firmed by the traditions of Philoſophers, the authorities of 
Divines, the examples of Hiſtories, and daily experience. A 
Dream I call here,not yain Dreams, or idle imaginations - for 
thoſe are vain, and have no Divination in them, but ariſe from 
the remains of watchings, and diſturbance of the body. For 
as the mind is taken up about, and wearied with cares, it ſug- 
veſts it ſelf to him thar is aſleep. I call that a Dream here,which 
iscauſed by the Celeſtiall influences in the phanraſtick ſpirit, 
mind, or body, being all well diſpoſed. The rule of interpre- 
ting this is found amongſt Aſtrologers, 1n that part which is 
wrote concerning queſtions; but yet that isnot ſufficient, be- 
cauſe theſe kind of Dreams come by uſe to divers men after a 
divers manner, according to the divers quality, and diſpoliti- 
ons of the phantaltick ſpirit : wherefore there cannot be given 
onecommon rule to all for the interpretation of Dreams, 
But according to the opinion of Sy»efins, ſeeing there are the 
ſame accidents to things, and like befall like; ſo he which hath 
often fallen upon the ſame viſible thing, hath aſſigned ro him- 
ſelf the ſame opinion, paſſion, fortune, ation, event, and as 
K 2 Ariſtotle 


Of Occult Philoſophy. ; Book [ 


Ariſtotle ſaith,the memory is-confirmed by ſence,and by keep- 
ing in memory the ſame thing knowledge is obtained, as allo 
by the knowledge of many experiences,by little, & lirtle,arcs, 
and ſciences are obtained. After the ſame account you muſt con- 
ceive of Dreams. Whence Syneſinvs commands that every one 


- ſhould obſerve his Dreams, and their events, and ſuch like 


rules,viz. to commit to memory all chings that are ſeen, and 
accidents that befall, as well ir ſ1:ep, as watching, and witha 
diligent obſervation conſider with himſelf the rules by which 
theſe are to be examined, for by this means ſhall a Diviner be 
able by litcle, and littleto interpret his Dreams, if ſo be no- 
thing ſlip out of his memory. Now Dreams are more efficati- 
ous, when the Moon over- runs that Sign, which was in the 
ninth number of the Nativity, or revolution of that yeer, or 
in the ninth Sign from the Sign of perfeRion, For it is a moſt 
true, and certain divination, neither doth' it proceed from na- 
rure or humane Arts, but from purilied minds, by divine inſpr 
ration. Now we (hall diſcuſs, and examine that which belongs 
co prophecyings, and oracles. 


—  —————— -— CO TE ES Ur EC A I, ti — —_— In 


CHAP. EX. 


Of Madneſs, and Divinations Which are mage when men art 
a\vake, and of the power of a Melancholy humor , by which 
Spirits are ſometimes induced into mens bodies, 


] T happens alſo ſomerimes,that not only they that are aſleep, 
but alſo they that are watchfull do with a kind of inſtigatr 
on of minde, Divine , which Divination Ariſtotle cals ravilhr 
ment,or a kind of madneſs, and teacheth that it proceeds from 
a melancholy humor, ſaying in his Treatiſe of divination: 
_ Melancholy men, by reaſon of their earncſtneſs, do far better 
conjeture,and quickly conceive a habit, and moſt ealily receive 

an impreſſion of the Celeſtials. And in his Problemes faith, 
that the $yb;/s,and the Bacchides,and Niceratus the Syracuſan, 
and e mon, were by their naturall Melancholy complexion 


prophets, 


3 art 


hich 


Icep, 
gal 
viſt 
from 
100: 
ctter 
ceive 


ſaith, 
uſay, 


-xion {WoltinR, antiquity teſtifies men have been made drunk, and 


hets, 


 —P———w—_ ww ——_ — O- ” O—  —— 


Book 1. Of Occult Philoſophy. | 


$ 


= 
p 


Fs ————S—— 


Prophets, and Poets. The cauſe therefore of this madnels, if 
it be any thing within the bbdy, is a melancholy humor, nor 
that which they call black choller, which is ſo obſtinate, an 
cerrible a thing , that the violence of it is ſaid by Phylirians, 
and Naturall Phyloſophers, beſides mandnefs, which it doth in- 
duce, alſo to entice evill ſpirits to ſeize. upon mens bodies, 
Therefore we underſtand -a melancholy humor here, to be a na- 
tural], and white choller, For this, when it is ſtirred up, burns, 
and ſtirs up a madneſs conducing to knowledge, and divina- 
tion, eſpecially if it be helped by any Celeſtiall- influx, eſpeci- 
ally of Saturn, who ſeeing he is cold, and dry, as is a melan- 
choly humor, hath his influence upon it, increaſcth, and pre- 
ſerverh it. Beſides, ſeeing he is the Author of fecret contem- 


plation, and eſtranged from all publike affairs, and the high- 


ſt of all the planets, doth alwaies as with call his mind from 
purward buſineſſes, ſo alſo makes it aſcend higher, and de- 


ſtows upon him the knowledge, and paſſages of future things, 


\nd this is Ariſftotles meaning in his book of Problemes. By 
Melancholy, ſaich he, ſ©me men are made as it were divine, 
orctelling things to come,and ſome men are made Poets. He 
aith alſo,that all men that were excellent in any Science, were 
or the” molt part melancholy. Democriras, and Plato atteſt 
he ſame, ſaying, that there were ſome melancholy men, thar 
ad ſuch excellent wits, that they were thought, and+ſeemed 
0 be rather divine then humane.So alſo there have been many 

elancholy men art firſt rude, ignorant, and untractable, as 
they ſay, Heſrod, Jon, T ynnichns,( alcinenſes, Homer,and Lucre- 
ins were, who on a ſuddain were taken with a madnels , and 
decame Poets, and prophecied wonderfull, and divine things, 

hich they themſelves ſcarce underſtood. Whence divine 
Plato in Jon ſaith, many Prophets, after the violence of their 

adneſs was abated, do not well underſtand whar they wrote, 
et treated acurately of each Art in their madnels,as all Arcilts 
dy reading of them judge. So great allo they fay the power 
df melancholy is of, that by its force, Celeltiall ſpirits allo are 
ometimes drawn into mens bodies, by whoſe preſence, and 


K 3 ipake 


Of Occult Philoſophy. — Book 1. 


ſpake moſt wonderful things. And that they think happens un- 
hs a threefoold differencegaccording to a threefold apprehen- 
fion of the ſoul,vie. imaginative, rationall, and mentall. They 
ſay therefore, when the mind is forced with a melancholy 
humor , nothing moderating the power of the body, and 
paſſing beyond the bonds of the members , is wholly carried 
into imagination, and doth ſuddenly become a feat for in. 
ferior ſpirits, by whom it ofcentimes receives wonderfull 
wayes, and forms of manuall Arts, So we ſee that any moſt 
ignorant man doth preſently become an excellent painter, or 
contrivers of building,and to become a malter in anyluch Art, 
But when theſe kinds of ſpirits portend to us future thingy, 
then they (hew thoſe things which belong to the diſturbing of 
the Elements, and changes of times, as rain, tempeſts, innudz- 
tions, earthquakes, great mortality, famine, ſlaughter, and the 
like, As we read in Awlns Gelins,that Cornelius Patarns his 
Prieſt did at that time,when Ceſar, 2nd Powpey were t0 fight 
in Theſſalia, being taken with a madneſs, foretell che time,or- 
der, and iſſue of the battell. But when the mind is turned 
wholly inco reaſon, it becomes a receptacle for midle ſpirits, 
Hence it obtains the knowledge,and underſianding of natural, 
and humane things. So we ſee that aman ſometimes doth 01 
a ſuddain become a Philoſopher, Phylitian, or an excellent 
Orator,and foretels mutations of Kingdomes, and reſticution 
of Ages, and ſuch things as belong to them, as the $yb1i/l did 
to the Romaxes; but when the'mind is wholly elevated into the 
underſtanding, then it becomes a receptacle of ſublime ſpirits 
and learns of them the ſecrets of divine things, as the Law of 
God , the orders of Angels, and ſuch things as belong to the 
knowledge of chings eternall,and ſalvation of ſouls. It foreſee 
things which are appointed by Gods ſpecial] predeſtination,s 
future prodigies, or miracles, the prophet to come, the chang- 
ing of the law. So the Syb;/ls Prophecyed of Chriſt a lo 

time before his coming. SoY/irgil underſtanding that Chri 

was at hand, and remembrivg what the $yb;{ Cumea had faid, 

lang thus to Po/jo. 


Li 


—_—_—_—_____— 


| Book 1. Of Occult Philoſophy. 


Laſt times are come, Cumaa's propheſie 
Now from high heaven ſprings a new progenie, 
eAnd times great order now again t# born, 
The Maid returns, Saturnian Realms return. 
And alittle after intimating that original ſin ſhall be of av 
efteR,ſaith, 

If any prints of our old vice remain'd 

By thee they'r voyd, and fear ſhall leave the Land ; 

He a Gods life ſhall take, with Gods ſhall ſee 

Mixt Heroes, and hims{elf their objett be, 

Rule with paternall power th appeaſedearth 

He hall — - 
Then he adds, that thence the fall of the Serpent, and the poi. 
ſon of the-tree of death, or of the knowledge of good, andevill 
ſhall be nulled, ſaying, 
T he Serpent ſhall 

And the deceitful hearb of venome fall. 
Yet he intimates that ſome ſparks of origtnall ſin ſhall remain, 
when he ſaith, : 

Some ſteps of ancient fraud ſhall yet be found. 
And at laſt with a molt great hyberbole cryes out to this child, 
as the oft-ſpring of God,adoring of him in theſe words, 

Dear race of Gods,great ſtock of Jupiter, 

Behold! the world ſhakes on its ponderons axe, 

See earth, and heavens immenſe, and th Ocean trafts, 

How all things at th approaching Age rejoyce | 

Oh ! that my life would laſt ſo long, and voyce, 

eAs would ſuffice thy ations to rehearſe. 

There are alſo ſome prognoſticks, which are in the midle, be- 
ewixt naturall, and ſnpernaturall divination, as in thoſe who 
are neer to death,and being weakened with old Age, do ſome- 
times foreſce things to come, becauſe as faith P/ato, by how 
much the more men are leſs aindred by their ſence,ſo much the 
more acurately they undetitand. and becauſe they are neerer 
tO the place whither they mult go , and their bonds being as it 
were 2a little looted , ſeeing they are no more ſubjeR to the 


body, eafily perceive the light of divine revelation, 
K 4 CHAP, 


— —— 


OO — 
—O"—— 0 —_——_—— = 


Book [, 


RT ———— 


Of Oceult Philoſophy. ; 


—__— 


CHAP: LXT. 


Of the forming of Man, of the external Senſes, and alſo the In: 
Ward, and the Mind; of the threefold appetite of the Soul, 
and paſſions of the Will, 


T is the opinion of ſome Divir.es, That God did not im. 
rn creat the body of man, bur by the aſſiſtance of 
the heavenly Spirits compound, and trame him; which opi- 
nion eAlcinons, and Plato favour ; thinking that God is the 
chief Creator of the whole world,of the ſpirits both good and 
bad, and therefore immortalized them : but that all kinds of 
mortall animals were made at the command of God; for if he 
ſhould have created them, they mult have been immortall. 
The ſpirits therefore mixing Earth, Fire , Aire, and Water to- 
gether, made of them all, pur together, one body, which 
they ſubjeRed to the ſervice of the ſoul, aſſigning in it ſeverall 
Provinces to each power thereof, to the meaner of them, 
mean and low places : as to Anger the Midrift, to Luſi 
the Womb, but to the more noble ſenſes the Head, as the 
Tower of the whole body, and then the manifold Organs of 

Speech. They divide the Senſe into External, and Internalk 
The externall are divided into five, known to every one , to 
which there are allotred five Organs , or ſubjefts, as it were 
Foundations; being ſo ordered, that they which are placed in 
the more eminent part of the body , have a greater degree of 
purity. For the Eyes placed in the uppermoſt place , art the 
moſt pure , and have an atknity with the Nature'of Fire,and 
Light : then the Ears have the ſecond order of place, and pu- 
rity, and are comparcd to the Aire : the Noſtrils have the 
third order;and have a middle nature betwixt the Aire,and the 
Water; then the Organ of talting,which is orofſer and moſt 
like to the nature of Water : Laſt of all,the couching is diffu- 
ſed through the whole body, and is compared to the orollnels 
of Earth. The more pure ſenſes are thoſe which perceive their 
Objedt fartheſt off , as Seeing,and Hearing,then the Smelling, 


then 


Book [. Of Occult Philoſophy. 


then the Taſt, which doth not perceive but thoſe that are nigh. 
But the touch perceives both wayes , for it perceives bodies 
nigh; and as Sight diſcerns by the medium of the Aire, ſothe 
touch perceives by the medium of a ſtick or pole, bodies Hard, 
Soft,and Moilt.Now the touch only is common to all animals. 
For it is moſt certain that man hath this ſence, and in this, and 
talt he excels all other animals, but in the other three he is ex- 
celled byſome animals,as by a Dog, who Hears,Sees,and Smels 
more acutely then Man, and the Linx, and Eagles ſee more 
acutely then all other Animals,& Man.Now the interior ſenſes. 
are, according to Averrors , divided into four, whereof the 
firſt is called Common ſence, becaule it doth firſt colle, and 
ife all the repreſentations which are drawn in by the out- 
ward ſenſes. The ſecond is the imaginative power, whoſe of- 
fice is, ſeeing it repreſents nothing , to retain thoſe repreſen- 
tations Which are received by the former ſenſes, and to preſent 
them to the- third faculty of inward ſenſe, which is the 
phantaſie, or power of judging, whoſe work is alſo to per- 
ceive, and judge by the repreſentations received, what or what 
kind of thing that is of which the repreſentations are , and to 
commit hap things which are thus diſcerned,and adjudged,to 
the memory to be kept. For the vertues thereof in general, 
are diſcourſe, diſpolitions, perſecutions, and flights, and ſtir- 
ringsup to ation : bur in particular, the underſtanding of in- 
telleRuals, vertues, the manner of Diſcipline, Counſel, Electi- 
on. And this is that which (hews us future things by dreams : 
whence the Fancy is ſometimes named the Phancaſticall Tntel- 
leR. For it is the laſt impreſſion of the underſtanding ; which, 
as faith Tamblicas, is belonging to all the powers of the mind, 
and forms all figures , reſemblances of ſpecies, and operations, 
and things ſeen, and ſends forth the impreſſions of other 
powers unto others : And thoſe things which appear by ſence, 
tſtirs up into an opinion, but thoſe things which appear by 
the IntclleR, in the ſecond place it offers to opinion , but of 
it ſelf it receives images from all , and by its property , doth 
properly aſſign them,according to their aſſimilation , forms 


all the aRions of the ſoul, and accommodates the externall ro 
the 


Of Occult Philoſophy. : 


the internall, and imprefles the body with its impreſſion, 
Now theſe ſenſes have their Organs in the head, for the Com- 
mon ſence, and imagination-take up the two former Cels of 
the brain, akhough 4riſtor/e placeth the Organ of the Com- 
monſence in the heare, bur the cogitative power poſſeſleth 
the bigheſt, and middle part of the head; and taltly,the memo- 
ry the hinmoſt part thereof. Moreover, the Organs of Voice, 
and Speech are many, as the zgnward muſcles of the breaſt be 
twixt the ribs, the breaſts, the lungs, the arteries , the wind- 
pipe, the bowing of the Tongue , and all thoſe paits and muF- 
cles that ferve for breathing. But the proper Organ of Speech 
is the Mguth, in which are framed words, and hes , the 
Tongue, the Teeth, the Lips,the Palate, &&c. Above the ſenfibk 
. ſoul, which expreſſeth its powers by the Organs of the body, 
rhe incorporcall mind pofſefieth the higheft place , and it hath 
a double nature, the one, which inquireth into-the eanſes, pro- 
perties,and progreſs of thoſe things which are contained in 
the order of nature, and is content in the contemplatt 
on of the truth , which is therefore called the contemplative 
intelleft, The other is a power of the mind , which difcern- 
ing by conſulting what things are to-be done, and what things 
to be ſhunned is wholly taken up in conſultation , and aQtion, 
and is therefore called the Active IntelleRt. This Order of 
powers therefore nature ordained in man, that by the cxter- 
nall ſences we, might know corporeall things, by the internall 
the repreſentations of bodies, as alſo things abſtrated by the 
mind and intelle&, which are neither bodies , nor any thing 
like them. And according to this threefold order of the pow- 
ers of the ſoul, there are three apperites in the ſon] : The firlt 
is naturall, which is an inclination of nature into itsend , as of 
a ſtone downward, which is in all tones : another is animal, 
which the ſenſe follows, and it is divided into iraſcible, and 
concupilcible - the third is intelleive, which is called the 
will, diftcring from the ſenficive.in this, the tepfirive is of it 
felt, of theſe things, which may be preſented to the ſens, de: 
ring,nothing unleſs in ſome manner comprehended. But the 
will, although ic be of it (elf, of all things that arc poſſible, 


yet 


Book 1. Of Occult Philoſophy. 


yet becauſe it is free by irs eſſence, it may be alſo of things 
that are impoſſible, as it was in the Devil, deficing himſelf co 
be equall with God, and therefore is altered and depraved 
with pleaſure and continuall anguiſh, whileſt ic afſents to the 
inferiour powers. Whence, from its depraved appetite 
there ariſe four paſſions in it, with which in like manner the 
body is affected ſometimes. Whereof the firſt is called Odle- 
Ration, which is a certain quietneſs or aſſentation of the mind 
or will, becauſe it obeys, and not willingly conſentsto that 
leaſanrneſs which the ſenſes hold forth ; which is there- 
G defined to be an inclination of the mind to an effe- 
minate 'pleaſure: The ſecond is called effuſion , which is a 
remiſhon of, or diſſolution of the power , viz. when be- 
yond the obleRation the whole power of the mind, 
and intepſion of the Preſent good is melted ,, and diffu- 
ſeth it ſelt ro enjoy it. The third is vaunting , and lofrineſs, 
thioking it ſelf ro have attained to ſome greac good , in the 
enjoyment of which it prides it ſelf, and glorieth.The fourth 
and the laſt is Envy, or acertain kind of pkaſure or delight 
at another mans harm , without any advantage to it ſelf. Ir is 
ſaid to be without any advantage to it ſelf, becauſe if any one 
' ſhould for his own profit rejoyce at an other mans harm, this 
would rather be out of love to himfelf,chen out of ill wil co an- 
other. And theſe four paſſions ariling from a depraved appe- 
tite of pleaſure, the grief or perlcxity it ſelf doth alſo beger 
ſo many contrary paſſions, as Horror, Sadneſs, Fear, and Sor- 
row at anothers good, without his own hure, which we call 
ew þ ,,e.Sadneſs at anothers proſperity , as pity is a certain 
kind of ſadneſs at anothers 4 any 


4 


CHAP. LXII. 
Of the Paſſions of the Mind,their Original difference, and kinds. 


Ji paſſions of the mind are nothing elſe but certain mo- 


tions or iaclinations proceeding from the apprehenſion of 
% any 


——_— — = WI— ———_—— LL oo—_——— 


— —— 


Of Occult Philoſophy. Book I, 
any thing, as of good orcvill, convenient or inconvenient, 
Now theſe kind of apprehenſions are of three ſorts, viz, Sen. 
ſual, Rationall, and IntelleAuall. And according to thele 
three, are three ſorts of paſſions in the Soul ; For when they 
follow the ſenſitive apprehenſion, then they reſpeR a tempo- 
rall good or evill, under the notion of profitable , or unproh. 
table, delightfull and offenſive, and are called naturall, or 
animall paſſions. When they follow the rational apprehen. 
ſion, and ſo reſpe& good or bad,under the notions of Vertue 
or Vice, praiſe or diſgrace, profitable or unprofitable , honeſt 
or diſhoneſt, they are called rationall, or voluntary paſſions, 
When they follow the IntelleQuall apprehenſion , and reſpeR 
good or bad,under the notion ofjuſt or unjuſt, true or falſe, 
they are called intelleRuall paſſions, or ſyndereſis, Now the 
ſubjeR of the paſſions of the ſoul, is the concupitive power 
of the ſoul, and is divided into- concupiſcible , and ira 
ſcible, and both reſpeR good and bad, but under a different 
notion. For when the concupiſcible power reſpeAs good, 
and evil-abſolurely; Love or Luſt, or on the contrary, hatred 
* is cauſed : When it reſpeAs good, 3s abſent, ſo deſire is 
cauſed ; or evill, as abſent, or at hand, and ſo is ca 
ſed horror, flying from, or loathing : or if it reſpe& 
ood,as preſent, then there 1s cauſed delight, mirth, or plea- 
ure; but if evill, as preſent, then ſadneſs, anxiety , grief, 
But the iraſcible power reſpeAs good or bad, under the 
notion of ſome difhculty ; to obtain the one , or avoid the 
other, and this ſometimes with confidence : and fo thereis 
cauſed Hope or Boldneſs; but when with diffidency , then 
Deſpair, and Fear. But when that iraſcible power riſeth 
into revenge, and this be onely about ſome evi!l paſt , asit 
were of injury or hurt offered, there is cauſed Anger, Ando 
we find eleven pafſions in the mind, which are, Love, Katred, 
Defire, Horror, Joy, Grief, Hope , Deſpair , Boldneſs, Fear, 
and Anger. 


"CHAP. 


Book [: Of Occult Philoſophy. 


bo —— 


CHAP. LXIII. 


How the paſſions of the mind change the proper body, ' by changing 
the eAccidents, and moving the ſpirit. 


He Phantaſie, or imaginative power hath a ruling power 
T over the paſſions of the ſou], when they follow the ſen- 


ſuall apprehenſion. For this doth of its own power, accotUing 
to the diverſity of the Paſſions, Firſt of all changethe proper 
body with a ſenſible tranſmutarion, by changing the Accidents 
in the body, and by moving the ſpirit upward or downward, 
inward, or outward, and by producing divers qualities in the 
members, So in joy, the ſpirits are driven outward, in fear, 
drawn back , in baſhfulneſs, are moved to the brain.' - So 
in joy,the heart is dilated outward, by little, and little, in ſad- 
neſs,is conſtringed by little, and little inward. After the ſame 
manner in anger or fear, but ſuddenly. Again anger, or de- 
fice of revenge produceth heat, redneſs, a bitter caſt , anda 
looſneſs. Fear induceth cold, trembling of the heart, ſpeech- 
leſneſs, and paleneſs. Sadneſs cauſerh ſweat , and a blewiſh 
whiteneſs, Pitty,which is a kind of ſadneſs,doth often ill affe 
the body of him that takes pitty, that ic ſeems to be the body 
of another man affected. Allo ic is manifeſt,that amongſt 
ſome lovers there is ſuch altrong tye of love, thar what the 
one ſuffers,the other ſuffers. Anxiety induceth dryneſs, and 
blackneſs. And how great heats love itirs up in the Liver, and 
pulſe, Phyſitians know, diſcerning by that kind of judgement 
the name of her that is beloved , in an Heroick Paſſion. So 
Navuſtratus knew that Antiochus was taken with the love of 
Stratonica, it is alſc manifeſt that ſuch like "Paſſions, when they 
*are moſt vehement, may cauſe death. And this is manifeſt tv 
all men,that with too much joy, ſadneſs, love, hatred, men ma- 
ny times dye, and are ſometimes freed from a diſeaſe. So we 
read, that Sophocles, and .Dionyſins the Sicilian Tyrant, did 
both ſuddenly dye at the newsof a Tragicall victory. So a cer- 


tain woman ſeeing her ſon returning from the Canerſpcar 
Rog batcle, 


Of Occult Philoſophy. — Book, 


battle,dyed ſuddenly. Now what ſadneſs can do, is known to 
all. We know that Dogs oftentimes dye with ſadneſs for the 
death of their maſters. Sometimes alſo by reaſon of theſe like 
Paſſions, long diſeaſes follow,and are ſometimes cured. So alſo 
ſome men looking from an _ place, by reaſon of great fear, 
tremble, are dim-ſighted, and weakened, and ſomerimes looſe 
their ſenſes. So fears, and falling-fickneſs, ſometimes follow 
ſobbing. Sometimes wonderfull effeRs are produced, as in 
the ſon of Creſ#s, whom his mother brought forth dumb, yeta 
vehement fear, and ardent affeion made him ſpeak, which 
naturally he could never do. So with a ſuddain fall oftentime; 
life,ſenſe, motion on a fuddain leave the members, and pre 
ſently again are ſometimes returned. And how much vehe- 
ment anger,joyned'with great audacity,can-do, Alexander the 
- great ſhews, who being circumvented with a battle in Indi 
was ſeen to ſend forth from himſelf lightening and fire. The 
Father of Theodoricss is (aid to have ſent forth out of his body, 
ſparks of fire ; ſo that ſparkling flames did leap out with: 
noyſe. And ſuch like things ſometimes appear in beaſts, asit 


Tiberius his horſe, which is ſaid ro ſend forth a flame out of 
his mouth. 


——IY 


_ CHAP. L XIV. 

How the Paſſions of the mind change the body by Way of 1mitas 
on from ſome reſemblance; Alſo of the transforming, an 
tranſlating of men,and What force the imaginative poWer hui 
not only over the body,bnt the ſoul. 


"JH foreſaid Paſſions ſometimes alter the body by way 
D imication,by reaſon of the yertue which the likneſs of tf 
thing hath to change it, which power the vehement imagunaty 
on moves,as in ſetting the teeth on edge ar the ſight or hearity 
of ſomething, or becauſe we ſee or imagine another toe 
ſharp or ſoure things: So he which ſees another gape, gap* 
alſo; and ſome when they hear any one name ſoure things 
their tongue waxeth tart. Alſo the ſeeing of any filthy _ 
cau 


Book I. —Of Occult Philoſophy. 


cauſeth nauſcouſneſs. Many at the ſight of mans blood fall into 
a fwoun. Some when they ſee bitter meat given to any, per- 
ceive a bitter ſpitle in their mouth. And #/{;ams of Pars faith, 
that he ſaw a man , that at che ſight of a medicine, went to 
ſtool as oft as he pleaſed; when as neither the ſubſtance of the 
medicine, nor the odour, nor the caſt of it came to him : but 
only a kind of reſemblance was apprehended by him. U 
this account ſome that are in a dream think they burn, andare 
in a fire, and are fearfully rormented, as if they did truly 
burn, when as the ſubſtance of the fire is not neer them, bur 
only a reſemblance apprehended by their imagination. And 
ſometimes mens bodies are transformed , transfigured, 
and alſo tranſported, and this oft-times when ' they are 
in a dream, and ſometimes when they are awake. So 
pros after he was choſen King of JTtaty, did very much 
wonder at, and meditate upon the fight, and victory of Buls, 
' andin the thought thereof did fleep a whole night , but in 
the morning was found horned, no otherwiſe chen by the ve- 
gctative power being ſtirred up by a vehement imagination, 
elevating corniferous humors into his head, and producing 
hors. For a vehemene cogitation, whileſt it vehemently 
moves the ſpecies, pitures out the figure of the thing thought 
on, which- they repreſent in their blood, and the blood im- 
prefſeth from ir ſelf,on the members that are nourithed by ic,as 
upon thoſe of the fame body, ſo upon thoſe of anothers. As 
imagination of a woman with child impreſſeth the mark of 
the thing longed for upon her infant, and che imagination of a 
man bit with a mad Dog, impreſleth upon his Urine the image 
of Dogs. So men may grow grey ona ſuddain, And ſome by the 
dream of one night, have grown up from boies into 
men. Hitherto may be referred thoſe many ſcarrs of King Da- 
gobertns,and Marks of Franci/cus , which they received, the 
one whileſt he was afraid of correRion, the other whileſt he 
did wonderfully medicate upon the wounds of Chriſt; So,ma- 
ny are tranſpored from: place to place, paſſing over rivers, 
fices, and unpaſſable places, viz. when the ſpecies of any ve- 
hemene defire, or fear, or boldneſs are impreſſed _ their 
pirits, 


of Occult Philoſophy. Book I. 


_—_— 


ſpirits, and being mixed with vapors, do move the Organ of 
the touch in their original,togecher with phantaſie, which is the 
original of locall motion. W hence they ſtr up the members, 
and Organs of motion to motion, and are moved without any 
miſtake unto the imagined place,not out of ſight, bur from the 
inceriour fantaſy. So great a power is there of the ſoulupon 
the body,that which way ſoever that imagines,and dreams that 
it-goes, thither doth it lead the body. We read many other ex- 
amples by which the power of che ſoul upon the body is won- 
- derfully explaned, as is that which Avicen deſcribes of a cer- 
tain man, who when he pleaſed could affeRt his body with the 
palſie, They report of Gallus Vibins, that he did fall into 
madneſs,not caſually,bat on purpoſe : for whileſt he did imi. 
tate mad men, he aſſimilated their madneſs to himſelf, and 
became mad indeed. And Aſi» makes mention of ſome met 
who would move their ears at their pleaſure, and ſome tha 
would move the crown of their head to their forchead, and 
could draw it back again when they pleaſed: and of an 
other that could ſweat at his pleaſure. - And -it is well 
known, that ſome can weep at their pleaſure, and pour fort 
abundance of tears : and that there are ſome that can bring u 
what they have ſwallowed, when they pleaſe, as out of a bag 
by degrees. And we ſee that in theſe dayes there are many 
who can ſo imitate, and expreſs the voices of- Birds, Cattk, 
Dogs, and ſome men, that they can ſcarce at all be diſcerned 
Alſo Plixy relates by divers examples,that women have beet 
turned into men. Pomanus teſtifierh that in his time a certail 
women called'Caietava, .and another called Aemilia,who afte 
many years, .after they were married, were changed into me 
+ Now how much imagination can do upon the ſoul, go mans 
ignorant: for it isneerer to the tubſtance of the tþulghen 
ſenſe is; wherefore iraRts more upon the. foul chen.the ſeal 
doth. -yo women by certain ſtrong imaginations,, dreams, ant 
ſuggeſtions brought 1n- by cercainMagtcall; Arts do-ptrentins 
| bind them inco mpſittirong Joving of .any anc. $091 they i 
that Medea only by'a-dream,vurnt in love towards fuſer, 5 
the ſoul ſometimes 1s by a vchement imagination, or {peculs 
rich 


Book I. Of Occult Philoſophy. 


tion altogether abſtrated from the body , as (*1/*« relates of 
a certain Presbyter, who as oft as he pleaſed, could make 
himſclf ſenſeleſs, and lie like a dead man, that when any one 
pricked, or burned him, he felt no pain, but lay without any 
motion or breathing, yet he could, as he ſaid, hear mens voices 
25 it were afar off, if they cryed out aloud, But of theſe ab- 
ſtraRions we ſhall diſcourſe more fully in the following 
Chapters. 


CHAP, LXV. 


ow the Paſſions of the Mind can Work ont of themſelves upon 
anothers Body. 


FT'HE Paſſions of the Soul which follow the phantafie,when 
they are moſh, vehement, cannot only change their own 
dody, bur alſo can trar ic n4 lo, as co work upon another bo- 
Iv, fo that forne wor dit wmpreffione are thence produced 
1 E'emenr+, and «x: ilccall thing , and al'o can fo take away, 
1 bring ſome d .ca'es of the mind or body. For the +afſions 
ff the Soul are the chicfeit cance of the temperament of its 
rroper body. So che Soul being ſtrongly elevared, andin- 
lamed with a ſtrong imagination,ſends forth health or ſickneſs, 
ot only in its proper budy, but alſo in other bodies. So eA- 
icen is of the opinion, thac a Camel] may fall by the imagi- 
ation of any one, So he which is bitten with a mad Dog pre- 
ntly fals into,a madneſs, and there appcar in his Urine the 
apes of Dogs. So the longing of a woman with Child, doth 
& upon anothers body, when it Signs che infant in the womb 
ith the mark of the thing longed for. So,many monſtrous 
enerations Proceed from monſtrous imaginations of women 
| L with 


Of Occult Philoſophy. Book I 


' with Child, as Marci Damaſcenu reports way at Petra San. 
fa, a Town ſcituared upon the territories of P;/a, viz. a wench þ 
that was preſented to Charls King of Bohemia,who was rough 
and hairy all over her body, like a wild beaſt, whom her mo. 
ther affcAed with a religious kind of horrour upon the piRure 
of John Baptift, whey ye by her bed, in time of conception, 
afterwards wr cer this faſhion. And this we ſee is not 
only in men, bur allo 1s done amoneſt bruit Creatures. So we 
read that Zacob the Patriarch , with his ſpeckled Rods ſer in 
the watering places, did diſcolour the Sheep of Labar. So 
the imaginative powers of Pea-Cocks, and other Birds, while 
they be coupling, impreſs a colour upon their wings. Whence 
we produce whice Pea- Cocks, by hanging round the place; 
where they couple, with white Clothes. Now by thele ex- 
amples it appears how the afteAion of the phantaſie , when 
it vehemently intends it ſelf, doth not only afﬀfeR its own 
proper body, but alſo ancthers. So allo the defire of Wirche 
ro hurt, doth bewitch men moſt perniciouſly wich ſtedfaſ 
lookes. To thele things Avicen, Ariſtotle, Alp.izel, and Ga 
len affent, For it is manifeſt thar a body may moſt eaſily be 
affeRed with the vapour of anothers diſeaſed body , whid| 
we plainly ſee in the Plague, and Leprofie, Again, in the v-| 
pours of the cyes theres ſo great a power , that they can be.ſ 
witch and infec any that are near chem, as the Cockatrice, oÞ1 
Baſilisk , killing men with cheir looks. And certain womeÞ 
in Scythia, amongſt the 7/lyrians, and Triballi,killed whomſo-M! 
ever they looked angry upon. Therefore let no man wonder : 
that the body, and foul of one may in like manner be affeReiÞk 
with the mind of another, ſeeing the mind is far more power Þ 
fall, ſtrong, fervent, and more prevalent by its motion ther Þþ 
vapours exhaling out of bodicg; neither are'there wanting Þ 
Mediums, by which it ſhould work, neither is anothers bodjÞ 
leſs ſubjected co anothers mind, then to anothers body. Up| 
on this account they ſay, that a man by his affeRion, and habitÞ 
only, may a& upon another, Therefore Philoſophers ad: 
viſe, that the ſociety of vill , and miſchievous men be ſhun- 


ned, 


I "EY 


I 


Book I. Of Occult Philoſophy. 


147 


ned , for their ſoul being full of noxious rayes , infeRts them 
chat are near with a hurtfull Contagion. On the contrary , 
they adviſe that the ſociety of good, and fortunate men be en- 
deavoured after, becauſe by their nearneſs they do us much 
200d. For as the ſmell of Afſa-ferida, or Musk, fo of bad 
ſomething of bad, of good ſomething of good, is derived 
upon them that are nigh, and ſometimes continues a long 
time. Now then if the foreſaid Paſſions have ſo great a power 
in the Phantaſie, they have certainly a greater power in the 
reaſon, in as much as the reaſon is more excellent then the 
Phantaſie ; and laſtly, they have much greater power in the 
mind; for this, when it is fixt upon God for any good with 
its whole intention, doth oftentimes affeR anothers body as 
well as its own With ſome divine gift. By this means we 
read that many miracles were done by eApollonixs, Pythago- 
r4s, Empedacles, Philolaus, and many Prophets, and holy men 
of our Religion. 

, But of theſe more fully in the following Chapters, where we 


ſhall diſcourſe of Religion. 


CHAP. LXVI. 


That the Paſsions of the mind are helped by a Celeſtial 
ſeaſon, and bow neceſſary the Conſtancy of the mind is 


in every work. 


$ hy Paſſions of the mind are much helped, and are helpfull, 
and become moſt powerfull by vertue of the Heaven, as 


KY - they % 


? 


"WI 
- PW — CO. 


.ceiver, to him that co-operates in any. thing , and gives power 


Of Occult P 


or voluntary Eletion. For as ſaith Pro/omews, he which choo. 
eth that which is the better, ſeems to difter nothing from him 
who hath this of nature. It conduceth therefore very much 
for the receiving the benefit of the Heavens, in any work, if 
we ſhall by the Heaven make our ſelves ſutable to it in our 
thoughts, affcRions, imaginations, eleRions, deliberations, 
contemplations, and the like. For ſuch like paſſions do vehe. 
mentlyſtir up our ſpirit to their likeneſs,and ſuddenly expols us 
and ours to the ſuperior ſignificators of ſuch like paſſions; 
and alſo by reaſcn of their dignity, and neerneſs to the ſupe. 
riors, do much more partake of the Celeſtials, then any ma. 
teriall things. For our mind can through imaginations , of 
reaſon by a kind of imitation, be ſo conformed to any Star, 
as ſuddenly to be filled with the vertues of that Star, 
as if it were a proper receptacle of the influence thereof, Noy 


the contemplating mind, as it withdraws it felf from all ſen, | 


imagination, nature, and deliberation, and calsit ſelf back 
to things ſeparated), unleſs as it. expoſeth it ſelf ro Satury, 
is not of preſent-conſideration, or enquiry. , For our mind 
doth effec divers things by faith, which is a firm adheſion, 1 
fixt intenſion, and vehement application of the worker, or re. 


to the work which we intcnd to do. So that there is made 
as it were in us the image of the yertue to be received, and the 
thing to be done in us, or by us. We muſt therefore in every 
work, and application of things, afte& vehemently, imagine, 
hope, and believe ſtrongly, for that will be a great help. And 


-it is verified amongſt Phylitians,that a ſtrong belief, and an un- 


doubted hope, and love towards the Phyſitian, and medicine, 
conduce much to health, yea more ſometimes than the medicine 
it ſelf. For the ſame that the efficacy, and vertue of the medi- 
cine works, the ſame doth the [trong imagination of the Phyli- 
tian work, being able to change the qualities in the body of the 
ſick, eſpecially when the patient placeth much confidence in 
the Phyſitian, by that means diſpoſing himſelf for. the 

receiving 


Book 1. Of Occult Philoſophy. 


receiving the vertue of the Phyſician, and Phyſick. Therefore 
he that works in Magick, mult be of a conſtant belief, be cre- 
dulous, and not at all doubr of the obtaining the effeR. For 
as 2 firm, and ſtrong belief doth work wonderfull things, al- 
though ir be in falle works, ſo diſtruſt and doubting doth 
diſpate,and break the vertu of the mind of the worker, which 
is the medium betwixr both extreams, whence it happens, that 
heis fruftrated of the deſired influence of the ſuperiors, which 
could not be joyned,and united to our labours without a firm, 
and ſoltd vertue of our mind, 


CHAP. LXVII. 


How mans mind maybe joyned With the mind, and Intelligencies 


of the (eleftials, and together with them tmpreſs certain won- 
derfull vertues upon inferiour things, 


'T ie Philoſophers, eſpecially the .Arabians, ſay, that mans 
mind,when it is'molt intent upon any work, through its 
paſſion, and effeRs, is joyned with the mind of the Stars, and 
Intelligencies, and being ſo joyned is the cauſe that ſome won- 
derfu!l vertue be infuſed into our works, and things ; and this, 
as becauſe there is in it an apprehenſion, and power of all 
things, ſo becauſe all things have a natucall obedience to it, 
and of neceſſicy an efficacy, and more to that which deſires 
them with a ſtrong deſire. And according to this is verihed the 
Art of CharaRers, images, inchantments, and ſome ſpeeches, 
and many other wonderfull experiments to every thing which 
the mind affes, By this means whatſoever the mind of him 
that is in vehement love affeRs, hath an efficacy to caule love, 
& whatſoever the mind of him that ſtronglyhates,dictates,hath 
an efficacy to hurt , and deſtory. The like is1n other things, 
which the mind affeRs with a ſtrong deſire. For all choſe things 
Which the ,mind as, and diQates by ChariRters, Figures, 
Words, Speeches, Geſtures, and the like, help the appetite of 
the ſoul, and acquire certain wonderfull vertues, as from the 
L 3 ſoul 


CT —— xc cD2c——<- 


_ —_— 


Of Occult Philoſophy. Book I. 
ſoul of the operator,in thar hour when ſuch a like appetite doth 
invade it, ſo from the opportunity, and Celeſtiall influence, 
moving the mind in that mariner.' For our mind, wten it is 
carried upon the great exceſs of any Paſſion, or vertue, ofren. 
tires preſently cakes of it ſelf a ſtrong, better, and more con- 
venient hour, or opportunity. Which Thomas Aquinas in 
his third book againſt the Gentiles, contefſeth, So many won- 
derfull vertnes both cauſe, and follow certain admirable opera- 
tions by great affeRions, in thuſe things which the ſoul doth 
dictate in that hour zo them, But know.,that ſuch kind of chings 
confer nothing, or very lictle but to che Author of them, and 
to him which is inclined to them, as if he wer: the Author of 
them : And this is the manner by which their ethcacy is found 
out. Andir is a general rule in them, that every mind thar is 
more excellent.in its defire,and aft-Aion, makes ſuch like things 
more fit for it ſelf, as alſo cfhcattous to that which it deſires. 
Every one therefore tha is willing ro work in Magick, muſt 
know the vertue, meaſure, order,and depree of his own ſoul,in 
the power of the univerſe, : 


_—_D—_—_— —_— OO OA OY GA O16 a 


CRAP. LXVYIIL. 


— 


HoWw our mind cau change , and bind iaferiour things to th: 


Which it deſires, 


* Here is alſo acertain vertue in the minds of men,of chang: 

ing,attraQting, hindring, and binding to that which they 
deſire, and alt things obey them, when they are carcied into : 
grea: excels of any Paſſion or vertu,ſo as ro excecd thoſe thing: 
which they bind. For the ſuperior binds that which is inferior, 
and converts it to it felf, and the inferior is by the ſame reaſon 
converted to the ſuperior, or-is otherwiſe affcRed , anl 
wrought upon. By this reaſon things that receive a ſuperio! 
degree of any Star,bind,or attraR,or hinder things which hav: 
an infertor, according as they agree, or diſagtee among( 
themſelves, Whence a Lion is atiaid of a Cock, becauſe the 


preſenc 


—_— 


Book [. Of Occult Philoſophy. Y 


preſence of the Solary vertue is more agreeable to-a Cock 
then to a Lion : So a Loadſtone draws Iron, becauſe in order 
it hath a ſuperior degree of the Celeſtiall Bear. 

So the Diamond hinders the Loadſtone, becauſe in the order 
of Mars it is ſuperior then it. In like manner any man when he 


151 


In is opportunely expoſed to the Celeſtiall influencies, as by the 
w: affeRions of his mind, ſo by the due applications of naturall 
n things,if he become ſtronger in a Solary vertue,binds and draws 


the inferior into admiration, - and obedience, in order of the 
b Moon to ſervitude or infirmities, in a Saturnall order to qui- 
etneſsor ſadneſs; in order of Zupiter to worſhip, in order of 
Mars to fear, and diſcord,in order of Yexxs to love,and joy,in 
a Mercnriall order to perſwaſton, and obſequiouſneſs, and the 
like, Now the ground of ſuch a kind of binding is the very 
vehement,and boundleſs afteRion of the ſouls, with the con- 
courſe of the Celeſtiall order. But the difſolutions,or hinderan- 
ces of ſuch a like binding, are made by a contrary effet, and 
that more excellent or {trong, for as the greater excels of the 
mind binds, ſo alſo it looſeth,and hindreth. And laſtly,when 
the feareſt Venus,oppoſe Saturn, When Saturn or Mars, op- 
poſe V'enzs or Jupiter : for Arltologers fay, that theſe are moſt 
2t enmity, and contrary the one to the other (e.s. )cauſing con- 
trary effes in theſe inferior bodies; For in the heaven,where 
there is nothing wanting, where all things are governed wich 
love, there can inno wile be hatred, or enmity, 


hat 


——— OO = OC I no O——_— — ———— _ - — > —CC—_G: — - _ — — - — 


CHAP. LXIX, 


is | Of Speech, and the wvertue of Words. 

aſor T- being ſhewed that there is a great power in the affeRions 
and of the ſoul, you muſt know moreover, that there is no leſs 

ws Vertue in-words, and the names of things, but greateſt of all 
ay 


in ſpeeches, and motions, by which we chiefly differ from 
bruits, and are called cationall, not from reaſ6n, which is 
taken for that part of the ſoul, which contains the affeRions, 
: L 4 - Which 


— ao — 
CG MO CO TO CO 


Of Occult Philoſophy. Book I, 


which Galen faith, is alſo common to bruits, although in a leſs 
degree; but we are called rationall, from that reaſon which is 
according to the voice underſtood in words, and ipeech,which 
is called declarative reaſon, by which part we do chiefly exce[l 
all other Animals. For 3:5 in Greck (12nifies, reaſon, ſpecch, 
and a word. Now a word is twofold, viz. internall, and. 
uttered; An internall word is a conception of the mind, and 
motion of the ſoul, which is made without a voice. As in 
dreams we ſeem to ſpeak, and diſpure wich our ſelves, and 
whileſt we are awake we run over a whole ſpeech filently, Bur 
2n uttered word hath a certain aQt in the voice, and properties 
of locution, and is brought forth with the breath of a man, 
with opening of his mouth, and with the ſpeech of his tongue, 
in which nature hath coupled the corporeall voice, and ſpeech 
to the mind, and underſtanding. making that a declarer,and in. 
rerpreter of the conception of our intellect to the hearers, And 
of this we now ſpeak. Words therefore are the fitteſt medium 
betwixt the ſpeaker and the hearer,carrying with them not on- 
ly the conception of the mind , but alſo the vertue of the 
ſpeaker with a certain cthicacy unto the hearers, and this often- 
times with ſo great a power, that oftentimes they change not 
only the hearers,but alſo other bodies, and things that have no 
life. Now thoſe words are of greater efficacy then others, 
which repreſent greater things, as intelleRuall, Celeſtiall, and 
ſupernaturall,as more expreſly,ſo more miſteriouſly. Alſo thoſe 
that come from a more worthy tongue, or from any of a more 
holy order : for theſc,as it were certain Signs, and repreſen. 
eations,receive 4 power of Cel-ttall,and ſaperceleſtiall things, 
as from the vertue of things explained, of which they are the 


vehicula, ſo from a power put into them by the vertue of the 
ſpeaker, | | 


Of Occult Philoſophy. 


133 


Book I. 


CHAP. LXKX; 


Of the vertue of proper names. 


* Hat proper names of things are very neceſſary in Magicall 
operations, almoſt all men teſtthe ; For the natu- 
rall power of things procceds firſt from the objeRs ro the 
d ſenſes, and then from theſe to the imagination, and from this 
to the mind, in which it is firſt conceived, and then is exprel- 
ſed by voices, and words. The Pl/atoniſts therefore ſay, that in 


© 0" gy | 
n, this very voice,or word, or name framed,with its Articles, that 
4 the power of the thing as it were ſome kind of life, lies under 


þ the form of the-{ignihcation. Firlt conceived in the mind: as it 
were through cercain ſecds of things, then by yoices.or words, 
d aS 2 birth brought forth, and laſtly kept in writings. Hence 
Magicians fay, that proper names of things are certain rayes of 
things, every where preſent art all times, keeping the power 
1 Wl of things, as the eſlence, of the thing fgnified, rules, and is 
diſcerned in them, and know the things by them, as by pro- 


1: WJ per, and living Images. For as the great operator doth pro- 
0 WT duce divers ſpecies, and particular things by the influencies of 


the Heavens, and by the Elements, rogether with the vertues 
iq of Planers;ſo accordingto the properties of the influencies pro- 
(- WH per names reſult to things, and are put upon them by him 
who numbers the multitude of the Stars, calling them all by 
' their names, of which names Chriſt in another place ſpeaks,ſay- 
nz, Tour names are. Written in Heaven. e Adam therefore 
that gave the firſt names co things, knowing the influencies of 
the Heavens, and properties of all things,gave them all names 
according to their natures, asitis written in Gexeſis , where 
God brought all things that he had created before Adam, that 
he ſhould name them, and as he named any thing, ſo the name 
of it was, which-names indeed contain in them wonderfull 
powers of the things ignited. Every voice therefore that is 
lignificative, firſt of all ſignifies by the influence of the Cele- 
mall harmony : Secondly, by the impoſition of man, although 

often- 


OO DO a ___— 


Of Oceule Philoſophy. — Bookl 


oftentimes otherwiſe by this, then by that. But when both 
ſignifications meet in any voice or name, which are put upon 
them by the ſaid harmony or men, then that name is witha 
double vertue,v:z. naturall, and arbitrary, made moſt efficati- 
ous to aR, as oft as it ſhall be uttered in due place, and time, 
and ſeriouſly with an intenſion exerciſed upon the matter 
rightly diſpoſed, and that caa naturally be ated upon by it. So 
weread in Philoftratus, that when a maid at Rome dyed the 
ſame day ſhe was married, and was preſented to Apolioniny, 
he acurately inquired into her name, which being known, he 
pronounced ſome occult thing, by which (ſhe revived. It ws 
an obſervation amongſt the Rowanes in their holy rites, that 
when they did beſiege any City, they did diJigently enquire 
into the proper,and true name of ic, and the name of that God, 
under whoſe proteQtion it was , which being known, they did 
then with ſome verſe call forth the Gods that were the pro- 
teAors of that City,and did curſe the inhabitants of chac City, 
ſoat length their Gods being abſent, did overcome them, x 


Vrrgil ings, 


T hat kept thu Realm, our Gods 
Their Altars have forſook,and bleſt abodes. 


Now the verſe with which the Gods were called out, and 
the enemies were curſt , when the City was affaulted round 
about , ler him that would know, finde it out in Livy, and 
Macrobixs ; but alſo many of theſe Serenns Samonicws in hi 
book of ſecret things makes mention of. 


Book I, — Of Occult Philoſophy. 


13) 


CHAP. LX XI. 


tha 

Ati» Of many words joyned together, asin ſentences, and verſes, and 
me, of the vertmes, and aſtrittions of charms, 

crer 


Ecdes the vertues of words, and names, there is alſo a 
greater vertue found in ſentences, from the truch contain- 
ed in them , which hath a very great powcr of imprefling, 


(LI 

be BY changing, binding, and eſtabliſhing, fo that being uſed it doth 
ws WW ſhine the more, and being reliſted is more confirmed, and con 
tha WY folidated ; which vertuc is not in {imple words, but-in ſenten- 
uire WY ces,by which any thing is aftirmed,or denyed,of which ſort are 


verſes, inchantments, imprecations, deprecations, orations, in- 
did MF vocations, obteſtations, adjurations, conjurations, and ſuch 
"70-W like. Therefore in compoling verſes, and orations, for the at- 
ty, WY traRing the vertue of any Star, or Deity, you muſt diligently 
conſider what vertues any Star contains, as alſo what ef- 
fes, and operations, and to infer them in verſes, by praiſing, 
extolling, amplifying, and ſetting forth: thoſc things which 
ſuch a kind of Star is wont to cauſe by way of its influence,and 
by vilifying, and diſpraifing thoſe things which it is wont to 
deſtroy , and hinder, and by ſupplicating , and begging for 
and that which we defire to get, and by condemning,and deteſting 
und that which we would have deſtroyed. & hindred-and after the 
nl ſame manner ro make anelegant oration, and duly diſtin by 
bY Articles, with competent numbers,and proportions. More - 
over Magicians command that we call. upon, and pray by the 
names of the ſame Star, or name,to themto whom ſuch a verſe 
belongs, by their wonderfull things, or miracles, by their 
courſes, and wates in their ſphear, by their light, by the dig- 
nity of their Kingdome, by the beauty, and brightneſs that is 
in it, by their ſtrong, and powerfull vertues, and by ſuch like 
as theſe. - As Pſyche in eApuleinr prayes to Ceres ; ſaying, I 
deſeech thee by thy froicfull right hand, I intreat thee by the 
joyfull Ceremonies of harvelts, by the quiet filence of thy 
cheſts, by the winged Chariots 0f Dragons thy ſervancs, by the 

| furroWs 


\? 


" 56 Of Occult Philoſophy. 


Book I 
furrows of the Sicilian earth, the devouring Wagon, the clam 
my carth, by the place of going down into cellars at the 
light Nuptials of Pro/ſerpina,and returnsat the-light inventions 
of her daughter, and other things which are concealed in her 
temple in the City Elexſis in Attica, Belides, with the divers 
ſorts of the names of the Stars, they command us to call upon 
ghem by the names of the Intelligencies, ruling over. the Star 
themſelves, of which we ſhall ſpeak more ar large in their 
proper place. They that defire further examples of theſe, let 
chem ſearch into the hymns of Orphexs , then which nothing 
is more efficatious in naturall Magick, if they together with 
their circumſtances, which wiſe men know, be uſed acgording 
to a due harmony, with all attention. But to return to-our 
purpoſe. Such like verſes being aptly,and duly made according 
tothe rule of the Stars,and being full of (ignitication, & mean. 
ing, and opportunely pronounced with vehement affeRion, 
as according to the number,proportion of their Articles,fo ac- 
cording to the form reſulting from the Articles, and by the 
violence of imagination; do confer a very great power in the 
inchanter, and ſometimes transfer it upon the thing inchant- 
ed,to bind, and direRit to the ſame purpoſe for which the af. 
feRions, and ſpeeches of the inchanter are intended. Now 
the inſtrument of the inchanters is a moſt pure harmoniacal| 
ſpiric,warm,breathing,living,bringing with it motion,affeRion Þþ 
and fignification , compoled of its parts, endued with ſence, 
and conceived by reaſon, By the quality therefore of this ſpi- 
rit, and by the Celeftiall Gmilitude thereof , beſides thoſe 
things which have already. been ſpoken of, verſes alſo from the 
opportunity of time, receive from above molt excellent yertucs 
and indeed more ſublime,and ethcatious then ſpirits, & vapors 
exhaling out of the Vegetable life, ouz of hearbs, roots, gums, 
aromaticall chings, and fumes, and ſuch like. And thaggfore 
Magicians inchanting things,are wont to blow, and breattup- 
on them the words of the yerſe, or co breath in the vertue with 
the ſpicit, that ſo the whole vertue, of the foul be direRed to 
"the thing inchanted, being diſpoſed fpr. the receiving the. laid 


vertue. And here it is to be nored, that every oration, writting, 
JED and 


Alſo Virgzl in Damon. 


——_ ——_ 


Book I, ' Of Occult Philoſophy. 


and words, as they induce accuſtomed motions by their accu» 
ſtomed numbers, and proportions, and form, ſo alſo beſides 
their uſuall order,being pronounced, or wrote backwards,more 
unto unuſuall effeas, 


— ——— 


CHAP. LXXII. 
' Of the Wonderfull power of Inchantments. 


f Han ſay that the power of inchantments, and verſes is ſo 
great, that it is believed they are able to ſubvert almoſt 
all nature, as faith Apxleis, that with a Magicall whiſperin 
ſwift Rivers are turned back,the ſlow Sea is bound, the Win 
are breathed out with one accord, the Sun is ſtopt, the Moon 
isclarified, the Stars are pulled out, the day is kept back, the 


night is prolonged, and of theſe ſings Lucar, 


T he courſes of all things did ceaſe, the night 
Prolonged Was," tWas long before 'twas light, ” , 
Aſtonied was the headlong World, all this 

Was by the hearing of a verſe 


| And a little before. 


T hefſalian verſe did into*s heart ſo flow, 
T hat it d;d make a greater heat of love. 


And elſewhere. 


No aregs of poiſon being by him drunk, 
Hy wits aecay dinchanted —— 


d 
F 


Charms can command the Moon doWn from the Skie, . 
Circes Charms chang'd Uliſles company. 


Of Occult Philoſophy. Book]. 
A cold $ wake being charm, burſt in the Mead;. 


—— 


And in another place. - 
, Charms bear ( orn ſtanding from anothers Farm. 
And Ovid in his book, ſize T:irule,(aith, 


with charms doth with'ring Ceres dye, 
Dryed are the fountains all, 
Acorns from Okes,inchanted Grapes 
And Apples from trees fall. ; 
If theſe things were not true, there would not be ſuch ſti 
penall Statutes made againſt chem, that ſhould inchant fruit 
And Twb#llu« ſaith of a certain Inchantreſs, Z 


Her with Charms drawing Stars from Heaven, I 
And turning th' Courſe f rivers, aid eſpy, 

She parts the earth, and Ghoſts from Sepulchers 
DraVvs up, and fetcheth bones away from th' fires, þ 
And at her pleaſure ſcatters (londs ith eAir, 


And makes it Snow in Summer hot, and fair. 


Of all which that Inchantreſs ſeems to boaſt her ſelf in 9 
when ſhe ſaith, 


At Will, I make ſwift ſtreams retire 
To their fountains, whileſt their banks admire ; 
peas toſs, and ſmooth ; clear Clouds, with Clouds deform, 
With Spels. and Charms I break the Vipers jaw, 
Cleave Solid Rocks, Oakes from their ſeaſures draw, 
Whole Woods remove, the airy Mountains ſhake, 
Earth for to groan, and Ghoſts from graves awake 
And thee 0 7 "a Lyra] <p ; 


Moreof 


* 


Book I. Of Occult Philoſephy. 


| Moreover all Poets ſing, and Philoſophers do not deny; that 


; by verſes many wonderfull things may be done, as Corn to be 


removed, Lightenings to be commanded, diſeaſes be cured, and 


I (ch like. For Caro himſelf in Country affairs uſed ſome in- 


J cant in his writings. 


AP REA. 


"ov "I 


chantments againſt the diſeaſes of beaſts, which as yet are ex- 
Alſo 7oſephus teſtifies that Solomon was 
$illed in thoſe kind of inchantments, Alſo Celſus Africanus 
reports.according tothe Egyptian doAtine, that mans body, 
according to the number of the faces of the Zoarack Signs, was 
taken care of by ſo many, viz. thirty fix ſpirits, whereof each 
undertake . and defend their proper part, whoſe names they 


2 cajl with a peculiar voice, which being called upon, reſtore co 
© hcalch with their inchanements the diſeaſed parts of the body. 


2 
w 
* 
» } ] 


—_ — —— —_ — 


CHAP. L XXIIL 


$ Of the vertue of writting, and of making imprecations, and in- 


fcriptions. 


HE uſe of words, and ſpeech,is to expreſs the inwards of 
the mind, and from thence to draw forth the ſecrets of 
the thoughts,and to declare the will of the ſpeaker. Now writ- 


Jing is the laſt expreffion of the mind, and is the number of 
JF ſpeech and voice, as alſo the colle&ion, ſtate, end,continuing, 
FJ and iteration, makin 


a habit, which is nor perfefted with the 


at of ones voice. _ whatſoever is in the mind, in voice, in 


$ word, in oration, and in ſpeech, the whole, and all of chis fs in 


writing alſo: And as nothing which is conceived in the mind is 
not expreſſed by voice , fo nothing which is exprefled is not 
alſo writren, And therefore Magicians command,that in every 


g work, there be imprecations, and infcriptions made, by which 


the operator may expreſs his affetion : that if he gather an 


g Hearb, or a Stone, he declare for what uſe he doth ie; if' te 
g make x piQure, he ſay, and write to what end he maketh it; 


which imprecations, and inſcriptions, Albertws alſo in his _ 
call 


| — —_ te. Ml eee 


Of Occult Philoſophy. Book 1. 


called Specu/um,doth not difallow,without which all our works 
would never be brought into effeR ; Seeing a diſpoſition doth 
not cauſe an effcR, but the aR of the diſpoſition. We find alſo 
that the ſame kind of precepts was in uſe amonglt the Anci. 
ents, as Virgil reltifies,when he (ings, 


IEGI—_ MW eo My fot AY Oo erm apo - 
+ 


A + re Ee USED SIN 
- 


'T walk a round 
Firſt with theſe threads,in number which three are, 
"Bout th' Altars thrice I ſhall thy Image bear. 


And a little after. 


K nots, Amaryllis tye ! of Colours three, 
T hen ſay, theſe bonds I kyit, for Venus be. 


And in the ſame place, > 


As With one fire this clay doth harder prove, 
- The wax more ſoft ; ſo Daphnis With our love. 


CHAP. LXXIV. 


Of the proportion, correſpondency, redaftzon of Letters to the Ce- 
leſtiall Signs, and Planets, according to various tongutt, 
With aT able fhevwing this. 


Le” gave to mana mind,and ſpeech, which/as ſaith Mer: 
curims Triſmegiſtus ) are thought to be a gifc of the ſame 
vertue, power,and immortality. The omnipotent God hath by 
his providence divided the ſpeech of men into divers languages; 
which languages . have according to their diverſity received 
divers,and proper CharaQters of writing, conſiſting in their cer- 
tain order, number, and figure, not ſo diſpoſed, and formed by 
hap, or chance, nor by the weak judgement of man, but from 
above, whereby they agree with the Celeſtiall, and divine 
bodies, and vertues, But before all notes of languages, the 

Writing 


——_ 


— —_ — ————C CC CO 


Book T. Of Occult Philoſophy. 161 


writing of the Hebrews is of all the moſt ſacred in the figures 
of CharaRers, points of vowels, and tops of accents, as con- 
ſting in matter, form,and ſpirit. 

The poſition of the Stars being firt made in the ſeat of God, 
which is heaven , after the figure of them (as the maſters of 
the Hebrews teſtifie) are moſt tully formed the letters of the 

4 Celeſtiall myſteries, as by their figure, form, and lignificarion, 
Jo by che numbers (ignified by them, as alſo by their various 
harmony of their conjuntion. Whence the more curious Me- 
cubals of the Hebrews do undertake by the figure of their let- 
ters, the forms of CharaQters, and their (1gnacure, ſimpleneſs, 

ompolition, ſeparation, crookednels, direAneſs, defeR, a- 
dounding, greatneſs, litlenefs, crowning opening, ſhutting, or- 
der, cranſmutation, joyning together, revolution of letters, 
and of points, and tops, and by the ſupputation of numbers by 
he letters of things ({1gnified ro explain all things, how they 
proceed from the firſt cauſe, and are again to be reduced into 
he ſame. Moreover they divide che lecrers of their Hebrew 

$lphaber, viz. into twelve (imple, ſeven double, and three 
others, which they ſay ſignific as CharaRers of things, the 
welve Signs, ſeven Planets, and three Elements, viz. Fire, 
ater, and Earth,for they account Aire no Element, but as the 
lew, and ſpirit of the Elements. To theſe alſo they appoine 
doints, and tops : As therefore by the aſpects of Planets, and 
Signs, together with the Elements, the working ſpirit, and 
ruth a!l things have been, and are brought forth, ſo by theſe 
haraQers of letters, and poincs,lignifying thoſe things that 
re brought forth, the names of all things are appointed, as 
ertain Signs, and vehicula's of things explained carrying with 
hem every where their eſſence, and vertues, The profound 
eanings, and Signs are inherent in thoſe CharaRters, and 
gures of them, as alſo numbers, place, order, and revolution; 

d that Origenes therefore thought that thoſe names being 

anſlated into another Idiome, do not retain their proper 


ertue. For only originall names, which are rightly impoſed, 
ecauſe they ſignify naturally, have a naturall aRivity : Ir is 


ot ſo with them which (ignifie at pleaſure, which have no 
aQvity, 


rm 


162 Of Occult Philoſophy. Book I, 
aAivity',as they are ſignifying, but as they are certain naturall 
things in themſelves. Now if there be any originall, whoſe 
words have a naturall ſiznification, it is manifeſt chat this is the 
Hebrew, the order of which he that ſhall profoundly,and rad. 
cally obſerve. and thall know to reſolve prop»1tionably the 

. letters thercol,ſhall have a rule exactiy to hind out any Idiome, 
There are therefore two and twenty Letters, which are the 
foundation of the world, and of creatures that are, and are 
ramed in it, and cvery ſaying, and every creature are of chem, 
and by their revolutions reccive their Name, being , and 
Vertue. 

He chercfore that will find them out, muſt by each joyning 
rogether of the Letters ſo long examine them, until] the voice 
of God 1s manifeſt, and the framing of the moſt ſacred letter 
be opencd and diſcovered. Fpr hence voices, and words hay: 
efficacy mM Magical'works : becauſe thac in which nature fir 
cxerciſeth Magicall ethcacy, is the voice of God. Burt theſe art 
of more deep ſpeculation, then to be handled in this book. Buff 
ro return to the diviſion of the Letters, Ot theſe,amongſt thi 
Hebrews,are three mothers, viz. ? } XN. ſeven double, vi. 
NID2)711 DL Theother 12.712. WPY y 0355 v7 15 
areſimple. The ſame rule is amongſt the Chaldeans; And bi 
the imitation of theſe allo the letters of other tongues are d# 
ſtributed ro Signs, Planets, and Elements, after theirotderÞþ 
For the Vowels in the Greek tongue, viz. A EHIO TC 
anſwer to the ſeven Planets, BL AZKAMNTPET 
are attributed to the twelve Signs of the Zodiach, the other ti:Þ 
© = # X& repreſent the four Elements,and the ſpirit of thxÞ 
world. Amongſt the Latine there is the ſame ſignification ofÞf 
them. For the hive Vowels AEIOU, and ] and V Conk- 
nants are aſcribed to the ſeven Planets; but the ConſonantÞ 
BCDFGLMNPRST are anſwerable to the twelve SignÞ 
The reſt,viz. K Q X Z make four Elements. H the ap 
ration repreſents the Spirit of the World. Y becauſe itis:Þ 
Greek, and not a Latine CharaRter,and ſerving only to Greeſþ 
words,follows the nature of its Idiome. | 


But chis you muſt not be ignorant of, that ic is obſerved f 


Book 1. Of Occult Philoſophy. - 163 


hoſe & ail wiſe men,that the Hebrew letters are the molt efficacious of 
5 the 5 all, becauſe they have the greateſt ſimilitude with Celeſtials, 
-36i. 9 and che world, and that the letters of the other rongues have 
» the W not ſo great an efficacy, becauſe they are more diſtant from 
»me I chem. Now the diſpoſitions of theſe, the following Table will 
c the | explain. Allo all the Letters have double numbers of cheir or- 
{1 ar 7 derguiz Extended, which (imply exprets of what number the 

7 letters are, according to their order : and, colleted, which 
and recollet with themlelves the numbers of all the preceding 

Z letters. Alſo they have integrall numbers, which reſulc from 
nin the names of Letters, according to their various manners of 
$ numbring, The vertues of which numbers, he that ſhall know, 
ces ſhall be able in every rongue to draw forth wonderfull my(te- 
hav: rics by their letters, as alſo to tell what things have been 
- ih paſt, and foretell things to come, There are alſo other myſte- 
c ar: rious joynings of letters with numbers : but we (hall abundant- 
- Bu ly diſcourſe of all cheſe in the following Books : Wherefore 
tt £J we will now put an end to this ficlt Book, 


nant 
Signs 

alp-F 
Its: 
Tree 


ed bj 
al 


folio ang 
165 


Wm 


Place this Tableafter 


ITTTEETELEETENITTITEEEEEEE 


8 


To the Moſt Honorable Lord, Moſt 


[lluſtrious Prince, Hermannus of Whyaa, 
Prince EleQor, Duke of Weftphalia,and Augaria, 
Lord and Arch-prelate of Colonia, and Pader- 
bornia,his moſt gracious Maſter, Henry Cor- 
nelius Agrippa of Netteſ- heym wiſheth health. 


k TYAN 
' 
. L 


Ehold now (moſt Illuſtrious Prince, and moſt ho- 
I norable Prelate ! ) the reſt of the $ooks of Occult 
Philoſophy, or Magick, which I promiſed Tour 
torthineſs that [ Would put forth When [ publiſh- 
P ed the firft of them : but the ſuddain, and almoſt 
unexpetted death of holy Margaret of Auſtria my 
Princeſs coming upon it, hinared me then from the endavoring to 
pat it forth, Then the wickedneſs of ſome Pulpit-[ycophants, and 
of ſome School. Sophiſters inceſſantly raging againſt me for a de- 
clamation 1 put forth concerning the Vanity of things, and the ex- 
cellency of the word of God, andcontending againſt me continually 
With bitter hatred, envy, malice, and calumntes, hinadred me from 
putting of it forth; whereof ſome very proudly, With a full month, 
and loud voice aſperſed me With impiety in the T emple among #t a 
promiſcuous people. Others With corner-Whiſperings from houſe 
to houſe, ſtreet by ſtreet, did fill the ears of the ignorant With my 
infamy : others inpublike, ani private aſſemblies aid inſtigate 
Prelates, Princes, and Czlar himſelf againſt me. Hence [ beg a 
tobeat aſtand, whether ] ſhould put forth the reſt of the book 
or ns, Whileſt I 4i4 doubt that I ſhould by this means expoſe my 
ſelf to greater calumnies, and a4 it Were caſt my ſelf owt of the 
ſmoke into the fire, a certain rude fear ſei/ed upon me,leaſt by put- 
ting them forth I ſhorld ſeems more offenſive then officions to ya 


M 3 and 


_—— 


—-” 


— — © — * -— —ue 


cn Gd — R - — ”  — ——  _ -  —__—— 


and expoſe your highneſs to the envy of malicious Carpers, and 

tongues of detralters. ah theſe things troubled me with a 

various arfparation, the quickneſs of your underſtanding, exall 

- 2 diſcretion, uprightneſs of *udgement, Religion without ſuper ſtiti 

0n, and other moſt kmiWn vertues in you, your authority, and in. 

tegrity beyond exception, which can eaſily check, and bridle the 

tongues of ſlanderers, removed my doubting, and inforced mets 

| ſet upon that again more boldly, which I had almoſt left off by 

reaſon of deſpaire.T herefore (moſt [Iluſtrious Prince) take in good 

part this ſecond book of Occult Philoſophy ,in which We ſvew the 

myſteries of the (eleftiall Magick, all things being opened, ani 

| manifeſted, Which experienced antiquity makes relation of, and 

which came to my knoWledge,that the ſecrets of ( celeſtial Magick 

(hatherto' negleftted, and not fully apprehended by men of lattn 

| times) may with your portettion be by me, after the ſhewing of na- 

| turall vertues , propoſed tothem that are ſtudiong, apt curiou 

of theſe ſecrets : by which let him that ſhall be profited, and necein: 

benefit, give you the thanks, who have been the gacaſwepf thi 
Edition, and ſetting of it at liberty to be ſeen abrogy, © 


-_ Id —— —— 
—— -— <a - Ab Rena, ——— 


Farewell. 


1 he 


The Second Book of Occult Pht- 


lolophy, or Magick ; written - by 


Henry | (ornelins 2A erippa. 


Book IT. 


CHAP. I. 


Of the neceſſity of Mathem aticall learning, and of I% m:ny 
yonaerfull works wh h are done by Mathematical Arts only, 


2& HE Dodtrines of Mathematicks are ſo ne- 

(ſary to, and have ſuch an affinity with 

Magick, that they that do profe is it without 

.hem, are quite out of che way, and tabour 

4 yan, and (hall in no wite obtain their de- 

ircd £4, For whatſoever things are, and 

itc done in theſe inferior naturall vertues,are 

all done, and governed |, x number, weight, meaſure, harmony, 
motion,and light; Aud ail chings which we ce in theſe inferi- 


M 4 Ours, 


a. +. io. 


Uo Wwomeamre 
<_——” 


hen ——_—ngmg hs 


— 


168 


Of Occult Philoſophy. Book 11, 


«0 OI. 


which the Sun ſhining,al{ things which were illuſtrated by the 


ours, bave root, and foundation'in them : yet nevertheleſ 
without naturall vertues, of Mathematicall DoRrines only 
warks like to naturals can be produced, as 'P/ato faith, a thing 
not partakirig of truth or divinity, but-cerrain Images kin to 
them,as bodies going,or ſpeaking, which yet want the Animal] 
faculcy, ſuch as were thoſe which amongſt che Ancients were 
called Dedalus his Images, and -v7%+7z, of which Ariſtotle 
makes mention, iz. the threefooted Images of Vulcan, znd 
Dgdalxs, moving themſelves, which Homer ſaith came out of 
their own accord to the exerciſe, and which we read, moved 
themſelves at the feaſt of Hiarba the Philoſopliicall Exerciler : 
As alſo that golden Statues performed the offices of Cup bear. 
ers,and Carvers to the gueſts. Alla we read of the Statues of 
Mercury, which did ſpeak, and the wooden Duve of Arthity, 
which did fly, and the miracles of Poethins, which Crfi»doru; 
m2de meantion of, viz Dzomedes in Braſs. ſounding a Trum- | 
pet, and « brazen Sriake hiſſing, and piQtures of birds ſinging ll | 
molt ſwealy. Of this kind are thoſe miracles of Images ll | 
which proceed from Grometry , and Opricks, of which we Ml ; 
made ſome mention-in the firſt book, where we ſpoke of the i 
Ekement of Aire. So there are mage glaſſes, ſome Concave, Mt \ 
others of the form of a Columne, making the repreſentations Mt / 
of thmgs in the Aire feem like ſhadows at a diſtance : of which Ml x 
ſort Apottonius, and V itellius in their Books De Perſpettiva, WM i; 

d 

m 

m 


and Specnl:4,caught the making, and the uſe. And we read that 
Miagnus Pompeins brought acertain glaſs amongſt the ſpoils 
from the Eaſt,co Kewe, in which were ſeen Armies of Armed 
men. And there are made certain tranſparent glaſſes, which MW + 
being dipped in ſome certain juices of Hearbs, and irragiared Mw 
with an arrificiall light, fill che whole Aire round about wich Ml 2 
viſions. And I know how to make reciprocall glaſſes, in Mof 


raics thereof are apparently ſeen many miles off, Hence a Ma- 
gician,expert 1n naturall Philoſophy , and Mathematicks,and 
knowing che middle ſciences conſiſting of both theſe, Arith- 
matick, Muſick, Geometry, Opticks , Aſtronomie, and ſuch 
ſciences that are of weights, meaſures, proportions, articles, 
and 


" _ 


BookIT., = Of Occult Philoſophy. © | 


169 


and joynts, knowing alſo Mechanicall Arts reſulting from 
theſe, may wichout any wonder, if he excell other men in Art, 
| and wit, do many wygnderfull things, which the moſt prudent, 
| and wife men may much adnure, Arethere not ſome reliques 
extant of the Ancients works,viz. Hercules, and Alex\nders 
pillars, the gate of Caſþ/a made of braſs, and ſhut with Iron 
beams, that it could by no Wir or Arc, be broken ? And the 
Pyramis of 7rlins Ceſar erected at Rome neer the hill Vati- 
canus, avd Mountains buiit by Art in the middle ot the Sea, 
and Towers, and heaps of Stones, fuchas I ſaw in England put 
ropcrher by an incredible Art, Ard we read in faithful Hiſto- 
rians, that in former times Rocks have been cur off, and Val. 
lies made, and Mountains made intoa Plain. Rocks have been 
digged through, Promontories have becn opened in the Sea, 
the bowels of the Earch made hollow, Rivers divided, Seas 
joyned to Seas, the Seas reſtramed, the bottome of the Sea 
been ſearched, Pools exhauſted, Fens dryed up, new Iſlands 
made, and again reſtored to the continent, all which,alchough 

they may ſeem to be againſt nature, yer we read have been 

done,and we ſee ſume reliques of them remaining till this day, 

which the vulgar ſay were the works of the divell, ſeeing the 

Arts, and Artificers thereof have been dead out of all memory, 

neither are there any that care to underſtand , or ſearch 

into them. Therefore they ſeeing any wonderfull fight, 
do impute it to. the divell, as his work, or think it is a 

miracle, which indeed. is a work of naturall, or Mathe- 

maticall Philoſophy. As if any one ſhould be ignorant of the 

vertue of the Loadſtone, and ſhould ſee heavy Iron drawn up- 

wards, or hanged in the Aire (as we read the Iron Image of 

Mercury did long ſince as Treverss hang up in the middle 

ofthe Temple by Loadſtones, this verſe acceſting the tame. 


The Iron white rod bearer flies i th Aire. 


The like-ro which we read was done concerning the image 
ff the Sun at Rome, in the Temple of Serap#s) (would not fuch 
an ignorant man, I ſay, preſently ſay it is che work of the di- 
ell? But if he (ſhall know the vertue of che Loaditone to the 
Jron, 


— 


COU — CTC OO 


COPY 
i _ 


i —— — 


" Of Occult Philojopty. | 


Book I 1. 


—_u—— 


- numbers. Numbers therefore are endowed with great 


Iron, and ſhall make triall of it, he preſently ceaſeth to won- 
der, and doth no more ſcruple it to be the work of nature. 
Bur here ic is convenient that you know, that as by natural] 
vertues-we colle& naturall vertues, ſo by ablirated, mathe- 
maticall, and celeſtiall, we receive celcltiall vertues, as mo» 
tion, life, ſenſe, ſpecch, ſouthſaying, and divination, even in 
matter leſs diſpoſed, as that which is net made by nature, bur 
only by art. And ſo images that ſpeak, and foretell chings to 
come, are ſaid ro be made, as liam of Pars relates of a 
brazen head made under the riſing of Sat#r», which they ſay 
ſpake with a mans voice. Burt he that will chooſe a diſpoſed 
matter, and moſt fir to receive, and a molt powerfull agent, 
(hall undoubredly produce more powerfull <ffeAs. For 
itisa generall opinion of the Pythagoreans, that as Mathe- 
maticall things are more formall chen Naturall, ſo aiſo they 
are more efficacious : as they have leſs dependence in their 
being, ſo alſo in their operation. But amongſt all Mathemati- 
call chings, numbers, as ehey have more of form in them, (0 
alſo are more efficacious, to which not only Heathen Yhiloſo- 
phers, but alſo Hebrew, and Chriſtian Divines do attribute 
_ and- efficacy, as well ro effeRt what ts geod, as what 
is bad. 


4 — —_  ——— 


CHAP. IT. 


Of Numbers, and of their power, and Ver!e- 


Everinus Boethins faith, that all things which were fit! 

made by the nature of things in its firſt Age , ſeem tobe 
formed by the proportion of numbers, for this was the prince 
pall pattern in the mind of the Creator. Hence is borrowel 
the number of the Elements, hence the courſes of times, hence 
the motion of the 'Stars, and che revolution of the heavet, 
and the ſtate of all things ſubſiſt by the uniting together d 


I» ſublit 


— —— _  _- — 
- -—- -_- IP—_— ————I_— <> nm oe IE eee 


Book 11. Of Occult Philoſophy. 171 


— 


ſublime vertues. For it is no wonder, ſeeing there are ſo many, 
and fo great occulc vertues in naturall things, alctough of ma- 
nifelt operations, that there ſhould be in numbers much 
greater, and more occult, and alſo more wonderfull , and 

| efficacious, for as much as they are more formall, more per- 
feR, and naturally in the celeſtialls, not mixt with ſeparated 
ſubſtances ; and laſtly, having the greateſt, ,and moſt ſimple 
commixtion with the Idea's 1g the mind of God, from which 
they receive their proper, and moſt efficacious vertues : where- 
fore alſo they are of molt force, and conduce moſt to the ob- 
taining of ſpirituall, and divine gifts, as in naturall things, 
elementary qualities are powerfull in the tranſmuting of any 
elementary thing. Again, all things that are, and are made, 
ſubliſt by, and receive their vertue "from numbers. For time. 
conliſts of number, and all motion, and aRion, and all things 
which are ſubjeR co time, and motion. 

Harmony alſo, and voices have their power by, and conſiſt 
of numbers, and their proportions, and the proportion a- 
riing from numbers, do by lines, and points make Char- 
raters, and figures.: And theſe are proper to Magicall ope- 
rations, the middle which is betwixt both being appropriated 
by declining to the extreams,as in the uſe of letters. And laſtly, 
all ſpecies of nacurall things, and of thoſe «things which are 
above nature, are joyntd rogether by certain numbers : which 
Pythagoras ſeeing, ſaith , that number is that by which all 
things conſiſt , and diltributes each vertue ro each number. 
And Proclus ſaich, Number hath alwaies a being : Yet there 1s 
ore in voyce, another in the proportion of them, another 
inthe ſoul, and reaſon, and another in divine things. Bur 
Themiſtins, and Boethizs , and Averros the Babilonian, to- 
ether with Plato, do ſo extoll numbers, that they think no 
man can be a truce Philoſopher without them. Now they ſpeak 
ff a rationall, and formall number, not of a materiall, fen- 

ble, or vocall, the number of Merchants buying, and ſelling, 
of which the P3:hagorians, and Platoniſts, and our eAuſftin 
nake no reckoning, bat apply it to the proportion reſulting 


rom it, which number they call naturall, rationall, and m_ 
| mall, 


Of Occult Philoſophy. Book [1 


mall ,from which great myſteries flow,as well in naturall, as 
divine, and heavenly things. By it is there a way made for 
the ſearching out,aftd underſtanding of all things knowable. 
By it the next acceſs co naturall prophecying is had : and the 
Abbot Joachim proceeded no other way in his Prophecies,bur 
by formall numbers, 


Ol —_— CS 
— 


CHAP. III, 


— —_— 


DE — 


How great vertues Numbers have ,as Well in Naturall things, u 


' Supernaturall, A 


f Fon there lyes wonderfull efficacy, and vertue in num-| 
bers, as well to good asto bad, not only moſt eminent |; 
Philoſophers do- unanimouſly teach , bur alſo Carholike | 
DoRors, and eſpecially Hrerom, Auſtin, Origen, Ambroſe, þ 
Gregory of Nazianzen, Arhanaſins , Baſilins, Hilarins, Re. 
banw, Bede , and many more confiray. Hence Hilarims u 
his Commentaries upon the Pſalms, teſtifies that the ſeventy 
Elders ,according to the efficacy of numbers, brought the 
Pſalms into order. Rabanws alto, a famous DoRar, comps 
ſed an excellent book of the vertues of numbers: But nov 
how great vertues numbers have in nature, is manifeſt in th 
hearb which is called Cioquefoil, 5. e. five leaved Graſs ; fo! 
this ceſiſts poyſons by vertue of the number , of five ; alſo drivs 
away divells, conduceth to expiation ; and one leafe of i 
raken twice in a day in wine,-cures the Feaver 'of one day: 
three the tertian Feayer : foure the quartane. In li 
manner four grains of the ſeed of Turngſole being durnk, cur 
the quartane, but three the rertian. In lKe manner Yervws 
ſaid co cure Feavers , being durnk in wine, if in tertiansitN 
cut from the third joynt, in quartans from the fourth, AS 
pent, if he be once [truck with a Spear, dieth, if twice, rect 
vers (tzength. Theſe and many ſuch as theſe are read, # 
reſtified in divers Auchors. We muſt know now whence ttt 
are done, which certainly have a cauſe, which is 2 varid 


proportit 


Book IT. Of Occule Philoſophy. 


proportion of various numbers amongſt themſelves. There is 
alſo a wonderfull experiment of the number of ſeven, that 
every ſeventh male, born without a female coming betwixt, 
hath power to cure the Kings evill by his touch alone, or 
word. Alſo every ſeventh daughter that is born, is ſaid won- 
derfully to help forward che birth of children + neither is the 
naturall number here conſidered, but the formal! conſideration 
that is in the number; And let that which we ſpake before, be 
alwaies kePt in mind, 242. that theſe powers are not in vocall, 
or numbers of merchants buying, and ſelling, bur in rationall, 
formall,and naturall ; Theſe are diſtin myſteries of God and 
nature. Bur he that knows how to joyn rogether the vocall 
numbers, and naturall with divine, andorder them into the 

ſame harmony, ſhall be able ro work and know wonderfull 
things 'by rumbers ; the Pythagorians profeſs that they can 
prognoſticate many things by the numbers of names, in which 
|truly, unleſs there did ly a great myſterie, 7ohn had not ſaid in 
the Revelation, Re which hath underſtanding, Ict him com- 
:FPpute the number of the name of the beaſt, which is the num- 
der of a man, and this 1+ the moſt famous manner of compu- 
ing among(t the Hebrews, and Cabaliſts, as we fhall thew 

afterwards. Þut this 'you muſt know, that ſimple numbers 
lpnifie Divine things : numbers of ten; Celeſtiall numbers 

of an hundred; cerreſtial numbers of a thouſand; thoſe things 


- hat (hall be in a future age. Beſides, ſeeing the parts of the 
ind are according to an Arithmeticall Mediocrity, by reaſon 
' df the identity, or equality of exceſs, coupled rogether, But 


he body, whoſe parts differ in their greatneſs, is according to 
Geomeerricall mediocrity, compounded : Bur an animall 
dnſiſts of both, iz ſoul and body, according to that me- 
Ocrity, Which is ſurable ro harmony : Hence it is that num- 
vs do work very much upon the ſoul, figures vpon the body, 
nd harmony upon the whole animall, 


| 


CHAP. 


Of Occult Philoſophy. Book 11. 


—  ————— 


CHAP. IV. 
Of Unity,and the Scale thereof 


N Ow let us treat particularly of numbers themſelves : and 
_ N becauſe number is nothing elf bur a repetition of Unity, 
let us firſt conlider Unity it ſelf. For Unity doth molt (imply 
90 throvgh every number, and is the common mealure, foun- 
rain, and originall of all numbers, contains every number 
joyned together init ſelf intirely, the beginner of every mul- 
ticude, alwayes the ſame, and unchangable : whence alfo be. 
ing multiplyed into ir, ſelf, produceth nothing bur it ſelf - itis 
indivifible, void of all paxts: Bur ifir ſeem at any time to be 
divided, ir is not cut, but indeed Multiplied into Unittes : 
yet none of theſe Unitics is greater or .leſſer then the 
whole\ Unity , as a part is leſs then the whole: Ir is not 
therefore Multiplyed into parts, but into ic ſelf : There 
fore ſome called ir concord , fome piety, and ſome 
friendihip, which is ſo knir, that it cannot be cut into par 
But Aartianus, according to the opinion of Ariſtotfe (aith;it 
is named Cxpid, becauſe it is made one alone, and will: 
waies bewail it ſelf, and beyondiit ſelf it hath nothing . bu 
being void of all haughtineſs, or coupling, turns. its prope! 
heats intoit ſelf, It is therefore the one beginning, anden 
of all things, neither hath-ic any beginning, or endir ſelt 
Nothing is before one, nothing is atter one, and beyond | 
isnothing, and all things which are, deſire that one, becaul 
. all things proceeded from one, and that all things may be ti 
ſame, it is neceſſary that they partake of that one : And as 
things proceeded of one into; many things, fo all things et 
deavour to return to that one, from which they proceeded; 

is neceſſary chat they ſhould put off multitude. One therefor 
is referred to the high God, who ſeeing he is one, and int 
merable,yet creates innumerable things of himſelf,and contain 
them within himſelf, There is theretore one God, one wor! 
of che one God, one Sun of thx one world, alſo one Pheill 


in the World, one King amongſt Bees, one Leader mY 
OCK 


» 


Book IT. of Occult Philoophy. 


175 


Flocks of ( ate},one Ruler amongſt heards of Beaſts, & Cranes 
follow one.and many other Antmalls honour Unity; amongſt 
the Members of the body there is one Principle by which all 
the reſt are guided, whether it be the head, or ( as ſome will} 
the heart, There 1s one Element overcoming, and penetra- 
ting all things, viz. Fire. There is one thing created of God, 
the ſubject of all wondring,which is on Earth or in Heaven, it is 
attually Animal, Vegetable,and Minnerall,every where found, 
known by few,called by none by irs proper name, but covered 
with figures,and Riddles, without which ncither Alchymie, nor 
Naturall Magick, can attain to their compleat end, or per- 
feftion. From one man, e Adam, all men proceed, from that 
one all become mortall, from that one eſs ( brift they are 
regencrated : and as faith Paxil, one Lord, one Faith, one 
Bapriſm, one God, and Father of all, one mediator betwixr 
God and man, one moſt high Creator, who is over all, by 
all, and in us all. For there is one Father,God, from whence 
all, and we in him : one Lord eſs Chriſt, by whom all, and 
we by him : one God Holy Ghoſt, into whom all, and we 


Into him. 


Of Occult Philoſophy. 


Book I I: 


- 


The Scale of Unity. 


mmm 


| 


In the exemplary 
world, 


— 


" Tod 


Ine Divine eflence, the 
fountain of all verrues, 
and pewer,Whoſe name is 
expreſſed with one moſt 
limple Letter, 


———— 


In the intelleRuall 


world. 


pm 


—_— 


'In the Celeſtial world. 


—_— 


Inthe Elemental! 
world. 


The ſoul of the world. 


One ſupreme Intelli.| 
ence, the fi: it Creature, 
he fountain of lives, | 


The Sun. 


— 


One my of Stars,foun- 
tain of lite, 


——_— 


The Philoſophers Stone. 


One ſubjeR, and inſt 
ment of all vertues, nas} 
turall,and ſupernatural.,; 


In the leſſer world. 


The Hearr. 


_— 


WW 
One fuſt living, and la ; 
dying. 


D ———_— 


[In theinfernal world. 


| 


| 
| 
| 


Lucifer. 


—— 


One Prince of Rebelli 


on, of Angels, and datl| 
nels, 


_— 


Book [T. Of Occult Philoſophy. 


Ww7 


CHAP.V. 
Of the Number of T wo, and the Scale thereof. 


He firſt Number is of ewo, becauſe it is the firſt Multitude, 

it can be merſured by no number beſides unity alone, 
the common meaſure of all Numbers: It is not compounded 
of Numbers,but of one unity only ; neither is it called a num- 
ber uncompounded, but more properly not compounded : 
The Number of three is called the firſt Number uncompound- 
ed : Bur the Number of cwo is the firſt branch of unity, and 
the firſt procceation : Hence it is called generation, and 7#r0, 
and an imaginable Corporation, the proof of the firlt moti- 
on, the firſt form of parity : the number of the firſt equali. 


ty, extremity, and diſtance berwixt, and therefore of pecu-_ 


liar equity, and the proper a thereof, becauſe it conſilts of 
two equally poyſed: and it is called the Number of Science, 
and Memory, and of light, and the number of man, who is 
called another, and the lefſer World : itis alſo called the 
number of charity, and mutuall love, of marriage, and ſocie- 
ty, asit is ſaid by the Lord, Two ſhall be one fleſh. And 
Solomon faith : It is better that two be together then one, 
for they have a benefit by their mutuall ſociety : If one (hall 
fall, he ſhall be ſupported by 'the other. Wo to him that is 
alone, becauſe when he falls he hath not another to help him : 
and if two ſleep rogerher, they ſhall warm one the other ; 
how ſhall one be hot alone? and if any prevaile againſt him, 
two refilt him. Andiit is called the number of Wedlock and 
Sex; for there are two ſexes, Maſculine, and Feminine : and 
two Doves bring forth two Eggs, our of the firſt of which is 
hatched the Male,out of the ſecond the Female. Ic is alſo called 
the midle, that is capable, that is good, and bad, partaking, 
and the beginning of diviſion, of Multicude, and diſtinction. 
and ſignifies matter. This is alſo ſometimes the number of diſ- 
cord, and confuſion, of misfortune, and uncleanneſs, whence 


daint Hierom againſt Fovianus laith, that therefore it was nor 


ſpoken 


Of Occult Philofopby. — Book [1 


ſpoken in the ſecond day of the creation of the world, and 
' God ſaid, That it was good, becauſe the uumber of wo i; 
evill. Hence alſo it was;that God commanded that all unclean 
Animals ſhould go into the Ark by couples : becauſe 
as I faid, the number: of two, is a number of unclean- 
neſs, and it is moſt unhappy in their Soothſayings, eſpecially 
if thoſe things, from whence the Soothſaying is taken, be Sa- 
twrnall, or Martiall,for theſe two are accounted by the Aſtro- 
logers unfortunare. It is alſo reported,that the number of two 
doth cauſe apparictions of Ghoſts, and fearfull Goblins, and 
bring miſchiefs of evill ſpirits to them that travell by night, 
Pythagoras (as Enſebins reports ) ſaid, that Unity was God, 
and a good intellet; and that Duality was a Divell, and 
an evill intelleR, in which is. a materiall multitude : where. 
fore the Pythagorians ſay, that two is nota number, bur a cer- 
tain confuſion of unities. And Plutarke writes, that the Pyrha 
gorians called unity Apollo,and two, ſtrife, and buldneſs ; and 
three, Juſtice, which is the higheſt perfeRtion, and is notwith- 
out many myſteries. Hence there were cwo Tables of the Lay 
in $a, ewo Cherubins looking to the Propitiatory in Aoſer, 
two Olives dropping oyle, in Zachariah, two natures 
in Chriſt, Divine, and Humane; Hence Moſes ſaw two 
appearances of God,viz. his face, and back-parts, alſo two 
Teltaments, tewo commands of Love, two firſt dignities, 
two firſt people, two kinds of Spirits, good, and bad, two in- 
relleQuall creatures, ' an Angell, and ſoul, rwo great lights, 
two Solltitia, two equino&tals, two poles, two Elements, 
producing a living ſoul,viz. Earth, and Water. 


Book IT. — Of Occult Philoſophy. 


D—— : 


The Scale of the Number of two. 


# 


The names of G6d ex-/ 


W; 
[a the exemplary | 1 lah orefſd with two letters, 


world, hs _ wt 


[n the TntelleRuall |AnAngell. The Soul. .|/Two incelligible ſub- 
world, | | ances, | 


Re 


COD ET. 


[atheCeleſtiall world.]The Sun; The Moon. |Tya great lights. 
| 


| — 


| | 
In the Elementary [The Earth, The Water, | Two Elements produc. 
world. | ing a living ſoul, 


Cn nr ——_—_— 


————  —  —_ 


—  ——__ 


[n the leſſer world, [The Heart, The Brain, |Two principall ſeats of 
| the ſoul, 


| 


[n the Infernall ſoul, [Beemeth Leviathan |Two chief of the divels. 
Weeping, gnaſhing of {Two things which 
teeth, - |Chriſt threatens ro the | 


| 


damned. 
+ 


— — 


CHAP. VI, 
Of the Number of three, ard the Scale thereof. 


# | HE number of three isan incompounded nugiber, a holy 

number, a number of perfeRion, a moſt powerfull num- 
ber. For there are three perſons in God, there are three 
Theologicall vertnes in Religion. Hence it is that this number 
conduceth to the Ceremonies of God, and Religion, thar 
by the ſolemnicy of which, prayers, and ſacrifices are thrice re- 


peated, Whence Y;rgi/ (ings, 
| N 2 Odd 


hs, 


Of Occult Philoſepby. — Book I 


DO —— 


Oad numbers to the God delightfull are. 


And the Pythagorians uſe itin their ſanRifications, and puri 
cations, whence in Virgl, 


T he [ame did cleanſe, and waſh With Water pure 
Thrice h:s companions —— 


Andiit is moſt fit inbindings, or I:gations, hence that of 7/;ygjt 


Ivwalk a round 
Firſt with theſe threads, Which three, and ſeverall are, 
' Bout th' «Altar thrice I ſhall thy image beay. 


And alittle afcer ; 


 Knotr, Amaryllis, tye,of colonrs three, 
T hen ſay, theſe bonas I knit, for Venus be. 


And we read of 1edea. 


She ſpake three Words, Which causd ſweet ſleep at Will, 
T he troubled Sea, the ragir:g Waves ſtand ſtill, 


And in Pl:zyit was the cuſtome in every medicine to (pi 
with three deprecations, andhence to be cured. The number 
three is perfected with three Avgmentations,long, broad, and 
deep, beyond which there is no progreſſion of dimenſion 
whence the fiſt number is called ſquare. Hence it is ſaid tharto 
a body thatghath three meaſures, and co a ſquare number,ne- 
thing can be added. Wherefore Aritorle in the beginning of 
his ſpeeches concerning Heaven, cals it as it were a Law, aecot- 
ding-to which all things are diſpoſed. For Corporeall, and 
ſpirituall things conſiſt of three things,viz. beginning,middk, 
and end. By three(asT reſmegiſts ſaith )the world is perfedted: 
HeMarmene, fieceſſicy, and order ( 5.e. ) concurrence of r__ 
whi 


” ATE 


nd = A S ww DYoc_x wc > PR. = £.£ = cou . _ 


ry =@ 


—_— 


id 


Book IT. © Of Occult Philofoply. '8. 
which many call fare, and the execucian of them to the fruit, 
or increaſe, and a due diftribution of the increaſe. The wholc 
meaſure of time is concluded in three,vsz, Paſt, preſent, to 
come; All magnitude is contained in three;line,ſuperficies,and 
body, every body conſiſts of three Intervals, length; bredth, 
thickneſs. Harmony contains three conſents in time, Niapaſon, 
Hemiolion , Diateſſaron. There are alſo three kinds of ſouls, 
Vegetative, ſenſitive, and intelleRuall. And as ſaith the Pro» 
phet, God orders the world by number, weight, and meaſure, 
and the number of three is deputed to the Ideall forms there- 
of, as the number of two is to the procreating matter, and 
unity to God the maker of ir. Magicians do conſtitute three 
Princes of the world, Oromaſis, Mitru,e Arammw: (5.c.) God, 
the Mind, and the Spirit. By the three ſquare or ſolid, the three 
numbers of nine of things produced are diſtributed,vsz. of the 
ſuperceleſtiall into nine orders of Intelligencies : of Celeſtiall 
intonine Orbs : of inferiours into nine kinds of generable, 
and corruptible things. Laſtly in this ternall Orb, vsz. twen- 
ſeven, all Muſficall proportions are included, as Plato, and 
Proclus , do at large diſcourſe. And the number of thiee 
ath in a harmony of five, the grace of the firſt voyce. Alſo 
inIncelligencics there are three Hierarchies of Angelicall fpi- 
its. There are three powers of Intelleuall creatures, me- 
mory,mind, and will. There are three orders of the bleſſed, 
viz, of Martyrs, Confeſſors, and Innocents. There are three 
quaternions of Celeſtiall Signs, viz. Of fixt, moveable, and 
ommon, as alſo of houſes;vxz. centers, ſucceeding,and falling. 
here are alſo three faces, and headsin every Sign, and three 
Lords of each triplicity. There are three fortunes amongſt the 
Planers. Three graces, amongſt the Goddefles. Three Ladies of 
deftiny amongſt che-infernall crew. Three Judges. Three furies. 
hree- headed Cerberus. We read alſo of a thrice double He- 
ate. Three moneths of the Virgin Nana. Three perſons in 
he arial Divinicy. - Three times, of Nature,, Law, 
nd Grace, Three Theologicall vertpes, Faith, Hope, and 


harity, Jonas was three days in the Whales belly ; and fo 


many was Chriſt in the grave. 
N 3 The 


Of Occult Philoſophy. —Book II, 
The e Scale of the Number of three. 35 


| [ihe nd of 
dai. The _ Holy God with 
[In the Ori The Father | The Son. Ghoſt, three letters, 


nm —_— 


ginal world. 
Wn Ine 


Three Hicrar- 


hies of Ar 
In theIneel |Supreme. | idle, [Loweſt of all2o 1% 


leQual world Innocents. | Martyrs. Confetlors, [Thee degrees 
of the blefled. 


— 


T kree quater- 
| nions of 
Moveable. |Fixr. Signs. 
ln the Ce-lC mers. |>ucceeding. Three quater-|þ 
leſtial world.|Of the day. Noguenall. '| * Fa of 

oufes. 


Three Lords 
of the Tripli- 
| | Cites. 


on ——————————_— I, 
SC —— 


In the Ele: [Simple. Compound. | Thrice com-|Three degr 


mentary ed, pounded. of Elements, 
world. 


The head, in T he belly, 
| which the The breaſt, where the fa Three parts, 
[n the Ieffer{Intelle& my is as wa of gene ſanſwering tht 


world. rows, an - [heart, the ſeatſration is, andrhree-fold 
| 7 wering to f life anſwer \the enicall world. 
the intelle- ing ro the Ce. members, an- 
Ruall world. [|citiall world. (wering the E- 
lemental 
world. 


— 


Three infer 


Creſiphone. mall furies. 
Rhadaman=- 


us. 
nfdels. 


AtCt-! HL 


Of Occult Philoſophy. 


Book II. 


CHAP. VII, 
* Of the Number of Foxr, and the Scale thereof. 


'T fi Pythagorians call che Number of four TetraQis, and 
prefer it-before all che vertues of Numbers, becauſe it is 

the foundation, and root of all other numbers ; whence alſo 
all foundations, as well in artificial] things, as naturall, and di- 
vine, are four ſquare, as we (hall ſhew afterwards : andir 
fienities ſolidity, which alſo is demonſtrated by a four ſquare 
figure. For the number four is the firſt four ſquare plain, 
which conſiſts of two proportions, whereof the hirlt is of one 
to two, the latter of ewo to four, and it proceeds by a double 
proceſſion and proportion, viz, of one to one, and of ewo to 
ewo, beginning at a unity, andending at a quaternity : which 
proportions differ in this, that according to Arithmatick, 
they are unequall to one the other : but according to Geome- 
ry are equall, Therefore a four ſquare is aſcribed to God the 
ather, and alſo contains the my(terie of the whole Trinity - 
vr by its ſingle proportion, viz. by the firſt of one to one, 
the unity of the paternall ſubſtance is ſignified, from which 
rroceeds one Son, equall to him; by the next proceſſion, 
[lo ſimple, viz. of ewo to two, is tignified by the ſecond 
proceſſion the Holy Ghoſt from both, that the Son be equall 
o the Father by the firſt proceſſion ; and the Holy Ghoſt be 
quall co both by the ſecond proc. ſion. Rence that ſuper- | 
xcellent, and great name of the divine Trinity in God is 
ritten with four leeters, viz. Jod, He, and Vas; He, where 
It is the aÞ'ration He, (gnifies the - proceeding of the ſpirit 


from both : for He being duplicated, rerminates both: ſylla- 
bles, and che whole name, bur 15 pronounced Fovg, as ſome 


ill, wherce that ous of the heathen, which the Ancients 
ud pifture with four ears, whence the number four is the toun- 
an, and head of the whole divinity, And the Yychagorians 
all it the perpetuall fountam of - nature : for there are fouc 
degrees in the 5cale of nature, wiz. to be, to live, to be ſen- 

N 4 lible, 


184 Of Occul: Philoſophy. Book [ I, 


ſible, to underſtand. There are four motions in nature, v2, 
aſcendent, deſcendent, going forward,circular. There are four 
Corners in the heayen, viz. riſing, falling, the midle of the 
heaven, and the botrome of it. There are four Elements un- 
der Heaven, viz. Fire, Aire, Water, and Earth ; according to 
theſe there are four triplicities in Heaven : There are four 
firſt qualicies under the Heaven, viz. Cold, Heat, Drinefs, 
and Moyſtneſs,from theſe are the four Humours,Blood, Flegm, 
Choller , Melancholy, Alſo the year is divided into four 
parts, which are the Spring, Summer, Autumn, and Winter ; 
alſo the wind is divided into Eaſtern, Weltern, Northern, 
and Southern, There are alſo four rivers of Paradiſe, and (6 
many infernall. Alſo the number four makes up all know- 
ledge:firſt ir fills up every fimple progreſs of numbers with 
four termes, viz. with one, two, three, and four conſti. 
euting the number ten. Ir fills up every difference of num- 
- bers, the firſt even, and conteining the firſt odd in it. It 
hath in Muſick Diateſlaron, the grace ofthe fourth voice. 
Alſo it conteins the inſtrument of four firings, and a 
Pythagorear Diagram ,. whereby . axe foundout firſt of all 
mulicall tunes, and . all harmony ,of Muſick. For Double, 
Treble , fourtimes double, one and halfe, one and & third 
part, a concord of all, a double concord of all, of five,of 
four, and all conſonancy is limited within the bounds of 
the, number four. It doth alſo contein the whole of Mathe- 
ticks-in fonr terms, viz. ou , line, ſoperficies, and pro- 
fundity. Ie comprehends all nature in four terms, viz, ſub» 
ſtance, quality, quantity, and motion. Alfoall naturall Phy- 
to , #0. which are the ſeminary vertues of nature, the n«» 
eurall ſpringing , the growing form , and the compoſitum, 
_ Allo ick ts comprehended in four bounds, viz. being, 
eſſence , vertue, and ation. Morall o»-9g7 -aag compre- 
hended with four vertues, viz. prudence , juſtice, fortitude, 
temperance, It hath' alſo the power of juſtice : henee a fout- 
fold law, of providence from God: fatall, fromthe foul of 
the world ; of nature from Heaven : of prudence, from man. 
There are alſo four judiciary powers inallthings being, = 
1 \ 4 


% 


Book [ 1. Of Occult Philoſophy. 


185 


the intelleR, diſcipline, opinion, and ſenſe. It hath alſo great 
power in all myſteries. Hence the Pythagorians did ratifie 
the number four with an oath, as if it were the cheifeſt ground 
thereon their faith was grounded, and their belief might be 
onfirmed. Hence it was called the Pythagorians oath, which 
s cd in theſe verſes. 


I with pure ninale by th anmber four do ſwear 
That's holy, avid the fount am of nature 
Eternall, parent of the mind ——— 


Alſo there are four rivers of Paradiſe ; four Goſpels received 
om four Evangeliſts throughout the whole Church. The 
brews —_ the cheifelt _— God written with fout 
ters. 0 the Egyprienc, ans, Perfians, Mapicians, 
abnmitans, Greed, T wuſcant , Cn Se of 
dd with only four letters, viz. thus, Thef, Alla, Sire, 
rf, Abas, Os, Eſar, Dews. Hence the Lacedemonians 
ere wont to paint Fpiter with four wings. Hence allo in 
Iphens his divinity, it 1s ſaid that Neptanes Chariots are 
rawn with four horſes. There are alſo four kinds of divine 
ries, proceeding from ſeveral deities, viz. from the 3ſuſes, 
Dionyfrt, Apollo, and Venus. Alſo the Prophet Ezekiel 
= de the river Chobar, and four ims in 
ur wheels. Alfo in Daxiel, four great beaſts did aſcend 
om the Sea, and four winds did fight. And in the Revelati- 
four beaſts were full of eyes, before, and behind : ſtanding 
und about the Throne of _ _ = An Er | 
wg! er to hurt the Earth, and the Sea, di upon 
mp cagk of the Earth, holding the four winds, that 

ey ſhould not blow upon the Earth, nor upon the Sea, nor 
pon any Tree. 


he Scale of rhe Nwnber four, anſwering the four Elements, 
The 


CE 


Thr _ 


Of Occult Philoſophy. 
The Scale. 


"The name © 


God with fou | q 
letters» {1 ? ml \ 
—|ccahim. |Dominations. , Principalities. Innocents. = : 
Four Triplicurie in [Powers: | \rehavgels. Martyrs. 2 
wy intelligible Thrones Verrues, avgels, Cenfellors. Y 
_ \ Hierarchies. | gs . WE 
Four Angels ru-| & = 6 y F 
pour Angel ORID XD?) N"21 | 2M w 
NE ku Raphacl, | abricl. Uriel- b 
ners of the Michael . APNACLe - 
world. S þ 
ME — } 
| Four rulers of DW wh & pg __ 208 2 
t'S. cr . 15+ Cc a 
ms _ S* |Seraph. __ | T1 | pc 
Four conſecra” . The Eagle | Man. A Calf+ 
ted Animals. he Lion ; Fe 
F: ; ty — — = Ig tut 
[no 
ties of the cribeVFAſler. Liachar. L _ ——_s Gad. : 
ot Ital. Nephtalin. — I As _ ._ ES IR 7 
=: _ .._ Mathias. Simon. bor Thaddeus. Wm 
Four | Triplici-IPerer. 'Bartholemcw. — the Andrew Eli 
ties of Apoltles-| [acob the el- y4athery. -nnceade — Tx 
,GTT- J , 
Ros TT — —— 
lifts Ya0p** (Mark. John. Mathew. aw 
n— | = | 6 
a. TS ; Taurus. "_— 
ror Triphg- Ares, = Genin ſeamen, r= [inch Co 
| | $0 FRED Sagittarius. Aquarins. P1ices. (Cap? Icornis. 'the lawof nat 
| and Þ lance, re- Mars, and the Jupiter, and Saturn , aud The fixt was 
lated to the E- gun, ents. Mercy. and the Moon. 
lements. | SEED 
Four qualities = o_ iy 4 
he Celcttiall Lich Diaphanouſ- JAgiliry. Solidiry, 
vv is t neſs. | 
L\CMEnTts- | - — 
Mn] 15er 2 "BY 
Four plenencs.! | mM - In the Elcn 
| 4c Ayre. Water. anc tary) where 
| WAYS ane tu 3011 ng ares ELIE y of gcnen 
Four qualities,” Heat. Moyſture. Cold. Dryneſs. ſion, or), 
© APs" BH ohm robe Py Mae's piper FESI o t10N 15+ 
Four ſealons, Summer. Spring. \ unter, Autumne. 
Four cornets of | ; 
b the Worid. The Eaſt. The Weſt. he Nortu- |The South 
TEENS IRS | 
Four perfeRt | 
| _ wy maxe Animals. Plants. Metals: Stoncs, 
| Four kinds of Walxing, Hying.  wurming, CLECpINg» | 


' Animals, | 


— 


Book IT. Of Occult Philoſophy. 187 


hat anſwer 
- Elements, in Seeds. Flowers. | 


Plants- 


Leaves | Roots. 


————————— 
— ; eee 


What in Me-, Gold, and I-JCoyper, and Quickſilver. [Lead Silver. 
tals. Dd; Tin. 
—_ www CC 


; =P $ | Clear, and : 
What in Rowes, Bright, an Light » and Longealed, =|Heavy;S dark. 
en nn nies | on bs ws is 


Elements ad Got 
Four Ru M ind. The Spirit- The Soul. ati Sas ET whom 
WRWde"E He BHEe is the Law of . 
Phantaſy. Senſe. prudence. 


Four powers of The Itmellc [pn ; 
the Soul. Reaſon 


_— — — 


Four Judiciary 7... _ . 
©, "7 Faich, Science; Opinion. Experience. 


Four morall ver- ; 
rues- Juſtice. Temperance. [Prudence. Fortitude, 


The ſenſes an- 


ſwering to the $;ohe. Hearing. Taſt,and ſmel.|Touch. 
Elements. ” | 


Four Flementrs 
of mans body. Flcſh. Humours. Bones. 


es 


_—_—_ _ Animall. ,. [vitall; Generative. |Naurall. 


— 
_—— — 


—— — 


Rm enter, fs Flegne.  |Melancholly. 


— — ————— 


our Manncrs 
df complexion. Violence- Nimblene 6, ulneſs ; Slownelſs. 


nt 
aveis, oftentive 
d the Elements-| $amact.. 


INT | OI BRIPD [Inthe jofernall 


Azta ze). Azacl. Mahazacl. {world,where is 
the Law of 


our i wrath, and pu-- 
Kvers. Phlegeton. Cocytus, Iryx : ——, niſhmenc. 


—_ 


our Princes © | 

Irs, upon the|Oriens- Paymon, Amaymon. 
he four a o | 

ff abe worid, 


| 
KT 7 


138 " Of Occult Philoſophy. 


— Bookll 


CEC 


CHAP, VIII, 
Of the Number Five, and the Scale thereof. 


He number five is of no ſmall force, for it conſiſts of; 
firſt even, and the firſt odd, as of a Female, and Mal 
For an odd number is the Male, and the even the Fem 
Whence Arithmeticiaxs call that the Father, and this the 
ther. Therefore the number five is of no ſmall perfeRion, 
vertue, which p_ from the mixtion of theſe number 
Tt is alfo the jult midle of the univerſal number,v5z. ten. For 
yon divide the number ten,there will be nine and one,oreig 
and two,or ſeven and three,or (ix and four, and every colled 
on makes the number ten, and the exaRt midle alwaies ist 
number five, and its cquadiſtant; and therefore it is c 
by the Pythagoreans the number of Wedlock, as alſo of juſt 
becauſe it divides the number ten in an even Scale. There 
five ſenſes in man, ſight, hearing, ſmelling, taſting*; Hve'p 
ers in the ſoul, Vegetative, Senfitive , Concupiſcible, [i 
ſcible, Rationall : five fingers on the hand : five wander 
Planets in the heavens, according to which there are five-k 
terms in every ſign. In Elements there are five kind 
mixt bodies,viz. Stones, Metals, Plants, Plant-Animals, 
mals, and fo many kinds of Animals, as men, four-foot 
beaſts, creeping, ſwimming, flying, And there are five k 
by which all things are made of God, viz. Eſſence, the fan 
another, ſenſe, motion. The Swallow brings forth but 
young, which ſhe feeds with equity, beginning wich the elde 
and ſo the reſt,according to their age. Alſo this numberhu 
=m power in cxpiations - For in holy things it drives2 
vels. In naturall chingg,it expels poyſons.It 15 allo called! 
number of fortunateneſs, and favour, and it is the ſcale of 
Holy Ghoſt, and a bond that binds all things, and che numbe 
of the crols,yea eminent wich the principall wounds of Cn 
whereof he vouchſafed to keep the ſcars in his glorifycd bod 
The heathen Philoſephers did dedicate it as facred co /ferrs 
elicen 


Book IT. = Of Occult Philoſophy, © 


189 


eſteeming the vertue ofit to be ſo much more excellent then 


the number four, by how much a living thing is more excel- 
lent then a thing withour life. For in this number the Father 
Noah found favour with God, and was preſerved inthe floud 
of waters. In the vertue of this number e4braham, being an 
hundred years old, begat a Son of Sarah, being ninety years 
old, and a barren Woman, and paſt child bearing, and grew 
pp to be a great people. Hence in time of grace the name of 
divine omnipotency is called upon with five letters. Forin 
ime of nature the name of God was called upon with three 
letters. Y1W FSadai : in time of the Law, the inefable 
name of God was expreſſed with four letters Ny inſteed 
ff which the Hebrews expreſs NN Adonai : in time of grace 
he incffable name of God was with five letters MW3w? Iheſw, 

hich is called upon with no leſs myſterie then that of three 


Letters 1W?, 


The names of God 
with five Letters. 
henames of 
kriſt with five 
Letters, 


; 


"ON 
DY'"19N 
127) 


_— o—  — 


Five Intelligible 
\ubſtances. 


*pirics of che krſt| Spirits of the (e- 


Floim., 
Elohim, 
Jheſu, 


— — -— —_— 


irits of the third 


ierarchy called|cond Hierarchy 
Gods, or the Sons|called Intelligen” 
of God. cies. 


——CCCC— 


——— 


$ 

Mienchy, called 
Angels which are 
ſent. 


Five wandring 
rars,Lords of the 
Tearras. 


Saturn. Jupiter. 


— 


Five kinds. of cor- 
ruptible things, 


ME — 


A 
Water. Aire. 


PE 


Five kinds of mixt] A ,jmall, 
dodies, | 


Plant, 


—— ——_— 


Five ſenſes, 


[Laſt, Hearing. 


SO ——  — 


Fire 


Corporeall 


| —_— — 


Deadly Birterneſs.|Horrible howling 


rments, 


Mars. 


| 


Fire, 


Souls of Ce- 
leſtiall bodies. 


- 


Heroes or 


bleſſed ſouls. 


Mercury. 


— 


In the exam -« 
plary world. 


In the Intel- 
le&ual werld. 


In the CeleRiL 
all world. 


A mixed b 
dy. 


Py 


Metall. 


Stene. 


In the Elc- 
mentary 


by world. 


Plant-animal. 


——— 


= 


— 


Pao . 


"I ing. 


Terrible darkneſs. Unquenchable 
[Hear. 


Smelling. 


In the lefer 
world, 


pictcing 


ink, 


In the infer-| 
nall world. 


— 


ook IT. © Of Occult Philoſophy. 


CHAP. IX. 
Of the Number fix, and the Scale thereof. 

Ix is a number of perfeRion, becauſe ir'isthe moſt perfeR 
Jin nature, m the whole covurfe of nnambers, from one to 
n, and it alon? is ſo- perfeR, that in the colleRton of its 
arts it reſults the ſame, neither wanting, nor abounding. 
vr if the parts thereof, viz. the midle, the third, -and fixe 
rt, which are three, tewo,one, be gathered together, they per- 
Wy fill up the whole body of ſix, which perfeRion all the 

Wher numbers want : Hence by the Pythagorians it 18 ſaid to 
altogether applyed co generation, and Marriage, and is 
led the Scale of the world. For the world is made of the 
mber fix, neither doth it abound, or. is defeftive. Hence 

t is, becauſe the world was finiſhed by God the (ixt day. For 

ſixt day God ſaw all the things which he had made, and 

were very good. Therefore the heaven, and the earth, 

d all che Hoſt thereof were finiſhed. Ir is alſo called the num- 
r of man, becauſe the fixt day man was created : and it is alſo 

number of our redemption, for the (txt day (rſt ſuffered 

our redemption: whence there is a great affinity betwixt 

> number fix and the Croſs , labour , and ſervitude : 

ce it is commanded in the Law, that in fix days the 
rk isto be don&g(ix days AMarmna is to be gathered,ſix years 
2round was to be ſown,and that the Hebrew ſervant ſhould 

e his Maſter fix years; (ix days the glory of the Lord appea» 

upon Mownt Sina,covering it with a cloud : the Cherubins 

Li1x wings,6. circles in the Firmament, Artick, Antartick,cewo 

picks, EquinoRiall, & Eclipticall, fix wandring Planets, S4- 

Jupiter, Mars Yenus, Mercury,the Moon, running through 

laticude of the Zodiach , on both ſides the Eclyprick. There 

ix ſubſtantificall qualities in the Elements,viz. Sharpneſs, 

nneſs, Motion,and the contrary to theſe Dulneſs, Thickneſs, 

, There are ſix differences of poſition, Upwards, Down- 

ds, Before, Behind, on the right (ide, one the cf: 1de.There 

ix naturall offices, wichout which nothing can be,viz. Mag- 

de, Colour, Figure, [ntervall,Standing,Motion. Alſo a tolid 

re of any four ſquare thing hath (ix ſuperficies. There are 
ones of all harmony, viz. 5. Tones, & 2,half cones which 

e one tone, which is the ſixt. T be 


—————_— 


Book |[ 


Of Occult Philoſophy. 


The Scale of the N 


umber ſix, 


[n the examplary world. 


oONM9% T2108 


| 
Names of fix. Letters." 


a - 


In the intelli- Seraphin. 
gible World. | 


——— —_ - ———_— J_— _ ———_——_ 


Saturn, 


In the Cele- 
ſiall World. | 


Cherubin. 


Jupiter. 


Thrones. 


Dominations 


4 


—_— 


Powers. 


; 


| 


Mars. gat 


| | 
In the Ele- Reft. 
mental world. | 


Thinneſs. 


— 


Sharpneſs. 


DE ———— 


| 
" Intelle&. 


In the leffer 
world. 


| | 


_ [Inthe infer: 


—— 


AReus. 


Memory. 


Megaleſius. 


o World. 


Ormenus, 


Dalneſs, 


Motion. 


Lycus, 


The Moon, | 


: 


Mercury. 


cs 


wh:ch are not ſcnt to 
inferiours. 


V ertucs. wy orders of Angels, 


Six planers wandring 
through the latirude of 
the Zodizxck from rhe' 
Eclyprick. | 


Motion, |} 


T kickneſs. 


—— 


Six ſubRantificall qua- 
lities cf Elements. 


Six degrees of men, 


Mimon. 


Six divels, the authors 
of all calamities, | 


Of Occult Philoſophy. 


7 


CHAT. IX 
Of the Number Seaven, and the Scale thereof. 


He number ſeaven is of various, and manifold power, for 
it conſiſts of one, and (1x, or of two, and five, or of three 
d four, and it hath a Unity, as it were the coupling together 
fewo threes : whence if we conſider the ſeverall parts there- 
f, and the joyning together of them, without doubt we ſhall 
onfeſs that it is as well by the joyning together of the parts 
hereof, as by irs fulneſs apart. moſt full of all Majeſty. And 
e Pythagorians call it the Vehiculum of mans life, which it 
oth not receive. from its parts ſo, as it perfeRts by its proper 
oht of irs whole, for ir contains body, and ſoul, for the 
dy conſiſts of four Elements, and is endowed with four 
alities : Alſg the number three reſpeRts the ſoul, by reaſon 
its threefolT power, viz. rationall, iraſcible, and con- 
piſcible. The number ſeaven therefore, becauſe it conſiſts of 
ee, and four, joyns the ſoul to the body, and the vertue 
fthis number relates to the generation of men, and it cauſerh 
an to be received, formed, brought forth, nouriſhed, live, 
d indeed altogether to ſubſilt. For when the genitall ſeed 
received in the womb of the woman, if it remain there 
aven hours after the effuſion of it, it is certain that it will 
ide there for good : Then the firſt ſeaven dayes it 1s coagu- 
ted, and is fit to receive the ſhape of a man: then it produ- 
2th macure infants, which are called infants of the ſeaventh 
oneth, ;. e. becauſe they are born the ſeaventh moneth. 
frer the birch, the ſeaventh hour tryes whether it will live 
rno: for that which ſhall bear the breath of the aire after 
at hour is conceived will live. After ſeaven dayes it caſts off 
ic reliques of the Navell. 
After twice ſeaven dayes its ſight begins to move afcer the 
ght - inthe third ſeaventh it turns its eyes, and whole face 
cely. Aﬀer ſcaven moneths it breeds teeth : Aﬀer the 
ond ſeaventh monethir = withoart fear of falling : _—_ 
c 


194 


Of Occult Philoſophy. Book Il 


| the third ſeaventh monerh ir begins to ſpeak : Afﬀeer the 


fourth ſeaventh moneth it ſtands ſtrongly, and walks : afte 
the fifth ſeaventh moneth it begins to refrain ſucking its Nurk; 
Aﬀcer ſeayen years its firſt reeth fall, and new are bred fitter 
tor harder meat, and its ſpeech is perfefed : After the ſecond 
ſeaventh year boys wax ripe, and then is a beginning of gene. 
ration : Atthe third ſeaventh year they grow to be menig 
ſtature, and begin to be hairy, and become able, and (tron 
for generation : At the fourth ſeaventh year they begin tg 
birniſh, and ceaſe to grow tall. r : In the fifth ſeaventh yer 
they attain to the perfeRti n of their ſtrength : The (ix leave 
year they keep their ſtrength; The ſeaventh ſeaventh yeu 
th:y attain to their urmoſt deſcretion, and wiſdome, and the 
perfeR age of men. But when they come to the tenth ſeavent 
year. where the number ſeaven is taken for acompleat numb 

then they come to the common tearm of life, the Propher la 
ing, Our age is ſeaventy years. The urmoſt hight of mans bod 
is ſeaven feet. There arc allo ſeaven degrees in the bod 


- Which compleat the dimenſion of its alritude from the bot 


tome to the top , viz. marrow , bune, nerve, vein, arte 

fleſh, «Kin. There are (eaven, which by the Greeks are calle 
black members, the Tongue, the Heart, the Lunges, ti 
Liver, the Splcen, and ewo Kidnies. There are allo ſeawt 
principle parts of the body, the head, the breaſt che hands, 
feer, and the privy members, It is manifeſt concerning break 
and meat, that without drawing of the breath the life col 
doth not endure above fjeaven Cours : and they that are ſtat 
ved with famine, live not above ſeaven dayes. The Veins all, 
and arteries ( as Phylitians ſay ) are moved by the feavet 
number. Aliſo judgements in diſeaſes are made with great? 
manifeſtation upon the ſeavenh dayes, which Phyſicians cl 
criticall, 's. e. judiciall. Alf» of ſeaven portions God Creats 


the ſoul, as divine Plato witnefſ:ch in 7imew. The ſoulall 


receives the body by tcav'n degrees. All difference of vol 
proceeds to the ſeaventh degree, after which chere is che fat 
revolution. Again, there are ſeaven modulacions of the voy 
Ditonus, Semiditonus,Diuteſſaron, Diapente with a cone, Vik 


DCUM 


Zook IT. Of Occult Philoſophy. 


yente With a half time, and Diapaſon. There is alſo in Ce- 
ſtials a moſt potent power of the number ſeven. For ſeeing 
here are four corners of the Heaven Diametrically lookin 
"ne towards the other, which indeed is accounted a moſt full, 
and powerfull aſpeR, and conſiſts of the number ſeven, For 
tis made from the ſeventh Sign, and makes a Croſs, the moſt 
zowerfull figure of all,of which we (hall ſpeak in irs due place. 
ut this you muſt not be ignorant of, that the number ſeven 
ath a grearCommunion with the Croſs. By the ſame 5.050 mn 
nd number the ſolſtice is diſtant from Winter, and the Winter 
quinoRium from the Summer, all which are done by ſeven 
igns. There are alſo ſeven Circles in the Heaven,according to 
he longitudes of the Axel tree. There are ſeven Stars about the 
rticke Pole,greater, and lefer,called Charls-Wain, alſo ſeven 
tarscalled the Pleiades, and ſeven Planets, according to thoſe 
yen dayes conſtithtirig a week. The Moon is the ſeventh of the 
planets & next to us obſerving.this number more then the reſt, 
his number diſpenſing the motion, and [light thereof, For in 
wenty eight dayes it runs round the Compaſs of the whole 
Zodiack, which number of dayes, the number ſeven, with ics 
ven tearms,viz. from one to ſeven, doth make,and fill up,as 
uch as the ſeveral numbers, by adding to the Antecedents,and 
akes four times ſeven dayes,in which the Moon runs through, 
nd about all the longitude, and laticude of the Zodiack by 
ealuring, and meaſuring again: with the like ſeven of dayes it 
iſpeoſeth its light,bychanging it; For the firſt ſeven dayes unto 
he middle as it were of the divided world, it increaſeth ; the 
cond ſeven dayes it fils its whole Orb with light ; the third 
y decreaſing is again contracted into a divided Orb ; bur af- 
'r the fourth ſeven dayes, it is renewed with the laſt diminu- 
on of its light, and by the ſame ſeven of dayes it diſpoſerh 
he tmcreaſe, and decreaſe of the ea, for in the firſt ſeven of 
e increale of the Moon,it is by little Ieflened ; in the ſecond 
y degrees increaſed : bur the third is like the firſt, and the 
durch doth the ſame as the ſecond. lt 15allo applyed ro Sa- 
», which aſcending from the lower, is the ſeventh Planer, 
hich betokens reſt, to which the ſeventh day is aſcribed, 
O 2 which 


Of Occult Philoſophy. Book [| 


which ſignifies the ſeven thouſandth, wherein (as 7ohnyi 
nefſeth.) the Dragon, which is the Divell, and Satan, b 
bound, men ſhall be quiet, and lead a peaceable life, Moreon 
the Phythagorians call ſeven the number of Virginity , beciiz 
rhe frls is that which is neither generated, or generates, ne 
ther can it be divided inco two equall parts, fo as t 
be generated of another number repeated , or beiy 
doubled to bring forth any other number of it felf, which 
contained within the bounds of the number ten, which is m 
nifeſtly the firſt bound of numbers, and therefore they dedic 
red the number ſeven to Pallas. It hath alſo in Religion mc 
potent ſigns of its eſteem, and it is called the number of 
oath. Hence amonglt the Hebrews. to {wear is called Sept 
nare, (4. e. ) to proteſt by ſeven. So Abraham,when he mu 
a Covenant with Abimelech, appointed ſeven Ewt Lambs 
a teltimony. It is alſo called the number of bleſſedneſs, or 
reſt, whence that, ' 


O thrice, and four times bleſſed ! 


viz. in ſoul, and body. The ſeventh day the Creator ret 
from his work, wherefore this day was by Moſes called: 
Sabbath (4. e..) the day of reſt ; hence ic was that Chriſt re 
ed the ſeventh dy in the grave. Allo this number hach a gre 
communion with the Croſs, as is above (hewed, as alſo wt 
Chriſt. For in Chriſt 1s all our bleſledneſs, reſt, and feliat 
beſides,it is molt convenient in purifications. Whence Aj 
#4 ſaith, and I pur my ſelf forthwith into the bath of t 
Sea, to be purified, and put my head ſeven times undert 
Waves. And the Leprous perſon that was to be cleanſed, 
ſprinkled ſeven times with che blood of a Sparrow; and lj 
the Prophet, as it is written in the yn Book of | 
Kings, (aith unto the Leprous _ Go, and waſh thy 
ſeven timesin Zorday, and thy fleſh ſhall be made whole, 3 
thou ſhalt be cleanſed, and it follows a little after, And 
waſhed himſelf ſeven times in Fordan, according to the Pt 
phers ſaying, and he was cleanſed. Alſo it is a number of 
Pentand 


m— — > _ ty _ a nn A, ys aA wa as 9 ﬀXx% #4 _ wm, @'$ ot ih PTitc.c.,. 3}, nad 


n_ yy 


mw wy &5 ©, .-, =©® 


= = -— oe 


le 


Book [ I. of Occult Philoſophy. 


— 


pentance, and remiſſion : Rence was ordeined the ſeaventh 
years repentance for every (in,according to the opinion-of the 
wiſe man, ſaying, And upon every (inner ſeaven fold : Alſo 
the ſeaventh year there were granted remiſſions, and after full 
ſeaven years there was giving a full remiſſion, as is read in 
Leviticus. And Chriſt with ſeaven petitions finiſhed his ſpeech 
of our ſatisfaRion ; hence allo it is called the number of liber- 
ty, becauſe the ſeaventh year the Hebrew ſervant did challenge 
liberty for himſelf. Itis alſo moſt ſutable co divine praiſes. 
Whence the Prophet ſaith, Seaven times a day do I praiſe 
thee, becauſe of thy righteous judgements. Ir 1s moreover 
called the number of revenge, as ſaith the Scriprure, and Carr 
ſhall be revenged ſeaven fold. And the Pſalmiſt faith, Ren- 
der unto our Neighbours ſeaven fold into their boſome, their 
reproach, Hence there are ſeaven wickedrefles, as ſaith So/o- 
mon, and ſeaven wickeder ſpirits taken, are read of in the Goſ- 

ll. It (1gnihes alſo the cime of the preſent circle, becauſe 
it is finiſhed in the ſpace of ftaven days. Alſo it is conſecrated 
to the Holy Ghoſt, which the Prophet 1/aiah deſcribes to be 
ſeaven fold, according to his gifts, viz. the ſpirit of wiſdom, 
and underſtanding, che ſpirit of counſell, and (trength, the 
ſpirit of knowledge, and holineſs, and the ſpirit of che fear 
ofthe Lord, which we rcad in Zachariah to be the ſeayven eyes 
of God. There are allo ſeaven Angells ſpirits ſtanding in the 
preſence of God, as is read in Tobias, and in the Revelation ; 
ſeaven Lamps did burn, before the Throne of God, and ſeaven 
golden Candleſticks, and in the midle thereof was one like to 
the ſon of man, and he had in his right hand ſeaven Stars. Allo 
there were ſeaven ſpirits before the Throne of God,and ſeaven 
Angclls ſtood before the 1 hrone,and there were given to them 
leaven Trumpets. And he ſaw a Lamb having leaven horns, 
and ſeaven eyes,and he ſaw the book ſealed with feaven Seales, 
and when the ſeaventh ſeal was opened, there was made (t- 
lence in heaven. Now by all what hath been ſaid, it is appa- 
rent that the number ſeaven, among(t che other numbers, may 
leſervedly be ſaid ro be moſt full of all efficacy. Moreover, 


the number ſeayen hath great conformity with the number 
O 3 twelve; 


198 


Of Occult Philoſophy. "Book 11, 


ewelve; Fort as three, and four make ſeaven, fo thrice four 
make twelve, which are the numbers of the celeſtiall Planets, 
and ſigns, reſulting from the ſame root, and by the number 
three partaking of the divinity, and by the number four of the 
nature of inferiour things. There is in ſacred writ a very great 
obſervance of this number, before all others, and many, and 
very great are the myſteries thereof ; many we have de- 
creed to reckon up here,repeating them out of holy writ,by 
which it will eaſily appear, that the number ſeaven doth ſignif 
a certain fulneſs of ſacred myſteries. For we read in Genefss,that 
the ſeaventh was the day of the reſt of the Lord; & Emoch,a pi- 
ous, holy man, was the ſeaventh from Adam, and that there 
was another ſeaventh man from: Adam, a wicked man , by 
name Lamech, that had rwo wives ; and that the fin of Cas 
(hould be aboliſhed the ſeaventh generation : As it is writtet, 
Cain (hall be puniſhed ſeaven fold : and he that ſhall ſlay Cam, 
ſhall be revenged ſeaven fold, tro which the Maſter «f 
the Hiſtory colleAts, that there were ſeaven ſins of Cai 
Alſo of all clean beaſts ſeaven, and feaven were bronght 
into the Ark, as alſo of Fowles: And after ſeaven day 
the Lord rained upon the Earth, and upon the ſeaventh dy 
the fountains of rhe deep were broken up, and the waters cove- 
redthe Earth. Alſo Abraham gave to »Abimelech (caven Ew 
Lambs : and Jacob ſerved ſeaven years for Leah, and ſeavet 
more for Rachel: Ind ſeaven dayes the people of //rae! be 
wailed the death of 7acob. \' orcover,we read in the ſame plac 
of ſeaven Kine, and feaven Ears of Corn, ſcaven years ( 
. plenty, and ſeaven years of ſcarcity. And in Exod, the Sad 
both of Sabboths, the holy reſt to the Lord, is commanded! 
be on the ſeayehth day. Alſo on the ſeaventh day Aoſes cealed 
to pray. On the ſeaventh day there ſhall be a ſolemnity of tt 
Lord, the ſeaventh year the ſervantſhall go ont free : fea 
dayes let the Calf, and the Lamb be with irs damm ; the & 
venth year let the ground that hath been ſown fix years, bei 
reſt:the ſeaventh day ſhall be a holy Sabboth,and a reſt:the i 
yenth day, becauſe it is the Sabboth, ſhall be called holy: 
Leviticus the ſeaventh day a'ſo ſhall be more obſerved, 


——_ ll i... th. 


— > &0 a wa. oc. .c £2 


7H 3g roy 


-- 2 -48-  , 


—— — tt. tits. th. tht Mh— a  __—_ 


Book I. Of Occult Philoſophy. | 


A TY 


"FP 


be more holy : and the firſt day of the feaventh moneth ſhall 
be a Sabboth of memoriall. Seaven dayes (hall the ſacrifices 
be offered to the Lord, ſeaven dayes ſhall che holy dayes of 
the Lord be celebrated, ſeaven dayes in a year everlaſtingly 
in the generations, In the ſeaventh moneth you ſhall cele- 
brate feaſts, and ſhall dwell in Tabernacles feaven dayes : 
ſeaven times he ſhall ſprinkle himſelf before the Lord, thar 
hath dipped his finger in blood: he thac is cleanſed from the Le- 
proſy,ſhall dip ſeaven times in the blood of a ſparrow : feaven 
days (hall (he be waſhed with running water, that is menſtru- 
ous : ſeaven times he (hail dip his finger in the blood of a bul- 
lock : ſeaven times 1 will ſmite you for your ſins: In Dex- 
teronomy ſcaven people poſſeſſed the Land of promiſe. There 
is alſo read of a ſeaventh year of remiſſion, and ſeaven Candles 
ſet up on the South ſide of the Candlelticks. And in Numbers 
it is read, that the ſons of /-acl offered up ſeaven Ewe L2mbs 
without ſpor, and that ſeaven dayes they did ear unleavened 
bread, and that ſin was expiared with ſeaven Lambs, & a Goat, 
and that the ſeaventh day was celebrated, and holy, and the 
firlt day of the ſeaventh moneth was obſerved , and kept holy, 
and the ſeaventh moneth of the feaſt of Tabernacles, & ſeaven 


Calves were offered on the ſeaventh day, and Faalam e- 


rected ſeaven Altars ; ſeaven dayes Afary the filter of Aron 
went forth keprous our of the Camp, ſeaven dayeshe that tou» 
ched a dead Carkaſs was nnclean. And in Foſhrra ſeaven prielts 
carried the Ark of the Coven:nt before the Hoſt, and 
ſeaven dayes they went round the Cities, and feaven trum- 
pets were carried by the ſeaven Prieſts,and on the ſeaventh day 
the ſeaven Prieſts ſounded the Trumpets. And in the book of 
judges, «Abeſſa raigned in 1/rael ſeaven years, Samp/on kept 
bis nuptialls ſeaven dayes, and the ſeaventh day he put forth a 
Riddle to his wife, he was bound with ſeaven green withs, 
ſeaven Jocks of his head were ſhaved off, ſeaven years were 
the children of ſ-ae/ opprefſed by the King of Madern. And 
in the books of the Kings, E/ias prayed ſeaven times, and at 
the ſeaventh time, behold a lictie cloud ! ſeaven dayes the 
children of 1/-ae! pitched over againſt the Syrians, My =» 

O 4 fea» 


Of Occult Philoſophy. Book [1 


es mm... 


ſeaventh day the battel] was joyned : ſeaven years famine 
was threatened to David for the peoples murmuring ; and 
ſeaven times the child neeſed, that was raiſed by E1i/oa, and 
ſeaven men were crucihed together in the dayes of the firk 
harveſt . Naaman was made clean with feaven waſhings by 
Eliſha, the ſeaventh moneth Golias was ſlain. And in Heſtn 
we read, that the King of Perſia had three Exnuchs : and in 
Tobias ſceaven men were coupled with Sars the daughter of 
Ragwel: And in Daniel Nebacaazexzars Furnace was heated 
ſeaven times hotter then-it was uſcd to be, and ſeaven Lion 
were in'the den, and the ſeaventh day came Nebucadnezzy, 
In the book of fob there is made mention of ſraven ſons of Fob, 
and ſeaven dayes and nights obs friends fate with him on the 
Earth ; and in the ſame place, In ſeaven troubles no evill (hal 
rouch thee. In Ezraweread of Artaxerxes his ſcaven cour 
ſellers : and in the ſame place the trumpet ſounded : the ſez 
venth moneth of che fealt of tabernacles were in Ezraes time, 
whileſt che children of 1/-4c/ were in the Cities : and onthe 
fiſt day of che ſeaventh moneth E/aras read the Law to the 
people, And in the Plalmes David praiſed the Lord ſeave 
times in a day : ſilver istryed ſeaven times; and he render 
to our neighbours ſeaven fold into their boſomes, And Sole 
mon (aith, chat widdom hath hewen her ſelf ſeaven Pillars; 
ſeaven men that can render a reaſon, ſeaven abomination 
which'the Lord abhors, ſeaven abdominations in the heatrt of 
an enemy , ſeaven overſcers, ſeaven eyes beholding. /U/aia 
numbers up ſeaven gifts of the Holy Ghoſt, and ſeaven wo- 
men ſhall cake hold on a man. And in eremiah, ſhe that 
hath born ſcaven, languitheth, ſhe hath given up the ghoſt. In 
Exekzel, the Prophet conrinucd fad 'for ſeaven dayes. In Zs 
ehariah ſeaven lamps, and ſeaven pipes to thaſe ſeaven lamps 
and ſeaven eyes running to-and fro throughout the whok 
Earth, and ſeaven eyes upon one ſtone, and the faſt ofthe 
ſeavench day is turned into ioy. And in Micah, ſeaven (hep 
herds are raiſed againſt the Aſſyrians. Alſo in the Goſpel we 
read of ſeaven blefſedneſſes, and ſeaven verties, to which 


ſeaven vices are oppoſed; ſcaven petitions of the Lords pray: 
_ 


Book [ I. Of Occult Philoſophy. 


ox 


r. ſeaven words of Chriſt upon the croſs, ſeaven words of 
be bleſſed Virgin Mary, ſeaven loaves diſtributed by the 
ord, ſeaven baskets of fragments , ſeaven brothers having 
ne wife, ſeaven diſciples of the Lord that were hihers, ſeaven 
ater Pots in Cara of Galile, ſeaven woes which the Lord 
hreatens tothe Hypocrites, ſeaven divels caſt our of the un- 
lean woman, and feaven wickeder divells taken in after that 
which was caſt out, Alſo ſeaven years {hriſ# was fled into 
t: and the ſeaventh hour the Fevour left the Governors 
»n, Andin the Canonicall Epiltles, 7ames deicribes ſraven 
eprees of wiſdom, and Peter ſeaven degrees of Vertues, 
ndin the As are reckoned ſeaven Deacons,and ſeaven diſci- 
les choſen by the Apoſtles. Alſo in the Revelations there arc 
any myſteries of this number : for there we read of ſeayen 
andleſticks, ſeaven Stars, ſeaven Crowns, feaven Churches, 
aven Spirits before the Throne , ſeaven Rivers of Zeype, 
aven Seales, ſeaven Markes, ſeaven Horns, ſeaven Eyes, 
ven Spirits of God, ſeaven Angels wich ſeaven Trumpets, 
aven horns of the Dragon, ſeaven heads of the Dragon, 
hich had ſeaven Diadems : allo ſeaven plagues, and (eayen 
als, which were given to one of the ſeaven Angells, ſeaven 
xeads of the ſcarlet Beaſt, feaven Mountains , and ſcaven 
ings ſitting upon them, and ſeaven thunders uttercd their | 
oyces. ee this number hath much power, as in natu- 
all, ſo in ſacred, Ceremoniall, and alſo in other things : 
herefore the ſeaven days are related hither, alio the ſeaven 
lanets, the ſeaven, Stars called Flciades, the ſeaven Ayes of the 
Norld. the ſeaven changes of man, the ſeaven liberall Arts, 
nd ſo many mechanick, and ſo many forbidden, ſeaven 
olours, ſeaven Metalls, ſeaven hotes 1n the head of a man, 
aven Pair of nerves, ſeaven Mountains 1n the City of Rome, 
aven Romane Kings, ſeaven Civill Wars, feaven wile men in 
he time of Jeremiah the *Prophet, and ſeaven wile men of 
reece. AlſoRome did: burn feaven days by Nero. By ſeaven 
ings were ſlain ten thouſand Martyrs, There were feaven 
cepers, ſeaven Pprincipall Churches of Rome, and ſo many 


onalteries did Gregory build : So many ſons Saint Feliciry 
broughe 


Of Occult Philoſoply. Book I 


fances in the Maſs; ſeaven Sacraments, and ſfeaven orders 
the Clergy, and a boy of ſeaven years may be ordained h 
the leſſer order, and may obtein a benetice fine Cura. Ther 
are ſeaven penitentiall Pſalmes, and feaven commands of t 
ſecond table, and feaven hours were eAdam, and Eve in 
radiſe, and there were ſeaven men foretold by an Angell be 
fore they were born, viz. 1/mael, Iſaack Sampſon, Jeremin, 
John Baptiſt , Fames the brother of the Lord, and Chr 
Jeſus, Laſtly, this number is moſt potent of all,as in good, 
evill ; of this Livy,the molt ancient Poet ſang, 


T he ſeaventh light 15 come, and then all things 
T”abſolve the father of all light begins 

T he ſeaventh;' s of all things original, 

The firſt ſeaventh, ſeaventh ſeaven we call 
Perfett, with Wandring Stars the heavens po d, 
And with as many circles areroundroll'd, 


204 


Of Occult Philoſophy. 


Book [| | 


©PCC—C——_— 


The Scale 


—— 


nm 


In the origi- 
nall world. 


cp —_— 


In the Intelli- 
gible world. 


In the Ce. 
leſtiall world. 


In the Ele- 
mentary 
world. 


In the lefler 
world. 


—_ = 0 - ca 


In the infer- 
nall world. 


— 


\ 


"89 
Raphael, 


— 


Arartita, NY NON p 
1 TR 
ox/pas | OPT | 885 
Zaphiel. | Zadkiel. Camaecl. 
| OY 2 
, NDOW PI D'IND 
YT Jupiter. Mars, 
BEES. BER 
The Lapwing The Eaole, [The Vulcur, 
The Cutle. |1 he Dolphin, The Pike. 
fiſh. * [The Hart. The Wolf. 
The Mole. |Tin. Iron. 
Lead. The Saphir, The Dias: 
Ll he Onyx, mend, 
Theright The Head, The right 
foot. The left ear, h3nd- 
The right car, The right No. 
ſrell. 


Heil 


Dama 


Cn — — — — 


” 


The gates of The ſhadow 
death. 'of death, 


The Swan, 
The Sea-cal 
The Lion, 
Gold. 

[ he Ca;. 
buncle, 


The heart, 
I he right 


a" 


Thepit of & 
iruttion. 


Mo | ones 


NAW 


——— ons. 


Book [ I. 


Of Occult Philoſophy. 


48 of the Number ſeven, 
Aer Ehele «PAN NWN The name of God wich ſcyen letters. 
Seren Angels 
RINT R901 W7) whick ſtand in the 
Haaiel, Michael. Gabriel. preſence of God. 
£5: HO0RE}, FAA Ch DOT Re 
ma INI 955 Seven Planets. 
Venus. Mercury. The Moon. *-4 
Seven Birds of £ 
Planets. 
The Dove, The Stork. The Owle. ; 
Thimallus. | The Muller, | The Sea-Car, | 2542 Fiſh of the 
The Goat. The Ape. Car, Q —_— ws of 
Copper. Quick-flver. | Silver. Pg”. s op 
The Emrald. | The Achates. | Cryſtall. mbar IPPEW 
[ lanets. 
Seven $rones of the 
Planets. 
Seven integral! 
Theprivy members (d:[tribu- 
Imembers. The lefe hand, | The left foot, red to the Planets, 
The left no- | The month, | Thelefr eye. | Seven holes of the 
ftrill, head diſtributed to 
the Planets. 
Seven an apr 
The clay of ; of infernals, which 
death, F Perdirion, The Lay of \ Rabbi Joſeph of; 
way [NaN on, arth. _ | Caſtilia the Caba- 
NV lift deſctibes in the 


| Garden ot Nurs, | 


Of Occult Philoſophy. Book 1], 


CHAP. XI. 
Of the number of Eight, and the Scale thereof. 


He Pythaporians call eight the number of juſtice , and 
fulneſs : firſt, becauſe it is firſt of all divided into num. 
* bers equally even, viz, into four, and that diviſion is by th 
ſame reaſon made into twice two, viz. by twice two twice: 
and by reaſon of this equality of diviſion, it cook to it ſelfth 
name of juſtice, but the other received the name, vzz. of ful. 
neſs, by reaſon of the contexture of the corporeall ſolidity, 
ſince the firſt makes a ſolid body. Hence that cuſtome of 0+. 
phens, (wearing by eight dieries, if ar any rime he would be 
ſeech divine juſtice, whoſe names are theſe. Fire , W ater, 
Earth, the Heaven, Moon, Sun, Phanes, the Night. Ther: 
are alſo only eighf viſible Spheres of the heavens : alſo byi 
the property of corporeall nature 1s ſignified which-0r. 
pheus camprehends in eight of his Sea ſongs. This is alſo callel 
the covenant or circumciſion, which was commanded to ht 
done by the fewes the eight day. 
There were alſo in th? old Law eight ornaments of the 
Prieſt, viz. a brealt-plate, a coat a girldle, a myter a robe,at 
Ephod, ' a girdle of the Ephod, a golden plate ; | hithe 
belongs the number to eternity, and the end of the world 
becaule it follows the number ſeven, which is the myſterie of 
' time : hence alſo the number of blefiedneſs; for Chriſt tex 
cheth ſo many degrees of bleſſedneſſes,as you may ſee in Ms 
thew : It is allo called the number of ſafety, and conſervation, 
for there were ſo many ſouls of the ſons of Feſſe, from whict 
David was the eighth. Allo Zacharias, the farher of Zohn, re 
ceived his ſpeech the eighth day. [hey fay this number was de- 
dicated to Dionyfire, becauſe he was born the cighth monetk 
in everlaſting memory whereof, Naxos the Hand was dedicxel 
to him, which obtained this prerogative, that only the wo- 
- men of Naxos ſh uld ſafely bring torthin the eighth moneth, 
and their children ſhould live. whereas the children of tht 
eighth moneth in other Nations dy, and their mothers then 
bringing forth are in manifeſt danger. 


Tht 


Of Occult Philoſophy. 


The Scale of the Number elzl. 


Book [I I. 


_—_— 


Or. 


» = 
>, 


he 
ul. 
Y, 
Jr. 
de 
el, 
ore 


> 


(Irace, 


[he Hear 
ven of Ve- 
ms. 


The moi- 
{ture of 


— 


Mercifull. 


The name 
of God (| , 
with eight Eloha Vadaath ' Jy) JIN Jehovah Vedaath mm mn 
letters, 
Eight re- | | | | 
wards of Jqheri- [Incorrup- Power, ;ViRory. a "__- 
= blel tance. tion, | | y od. 
Ejoht vi - The Hea. The Hea- The Hea The Hea- 
ble Hea- T0 yen of Sa. ven of Ju. Ven of ven of the 
"HAY ad . ak piter, Stars. Sun, 
YA | | 
Eight par- The dry-|The cold- 1 he moi- |, The tos 
ticular neſs of thejneſs of the ſture of of _ a of the aire, 
qualities. carth. water, Theane. 
Fen Ws: 0 4 hey | 
Eight he _ mr ae pefin 
kinds of I1 hepeace ” ry c The meck: perlecured uns 
bi<fled .makers chi ang tor righte- 
' [righteouſs j ouſneſs 

[men. ©. es 
Eight re: 2 pay wg 
wards of ;Priſon, |Death. Judge- The wrath Darkneſs, [[ndignati- 
[a damn po of God. 
ed. | 


4 » 4a £— cy] 


Joy. 


The Hea- 
ven of the 
Moon 


the warter. 


The cold 


neſs of the 


carth. 
4 


Aourners. 


In the Origifidll 


In the Intelligibie 


In the Celcſtiall 


In the Elemen'ary 


In the lefſer world. 


I ee ere er er er ee rene 


Anguiſh. ſworld. 


5 


Of Occult Philoſophy. Book Il 


— 


CHAP. XIL 
Of the N amber of Nine, and the Scale thereof. 


He number nine is dedicated to the Muſes, by the help 
the order of the Celeſtiall Spheres, and divine ſpirits 
Hence there are nine movable Spheres, and according to tho 
there are nine Muſes, viz. Calliope, Urania, Polymnia, Te 
plichore,Clio, Melpomene,Erato, Euterpe, Thalia, which nin 
Muſes indeed are appropriated to the nine Spheres, ſo thatt 
firſt reſembles the ſupreme Sphere, which they call Primum 
bile , and ſo deſcending by degrees, according to the writte 
order,unto the laſt, which reſembles the Sphere of the Moon, 
viz, Calliope is appropriated to the Primum mobile;Uraniat 
the Starry Heaven, Polymnia toS.ct4rn,Terplichore,to Zupit 
Clio to Mars, Melpomene to the Sus, Erato to Fenw, þ 
terpe to Mercary, Thalia to the Moon. 

There are alſo nine orders of blefled Angels,viz. Ser 
phim, Cherubim, Thrones, Domination, Powers , Vertu 
Principallities, Archangels, Angels, which Ezekiel figu 
out by nine Stones, which are the Saphir, Emrald, Carbun 
Berill, Onyx, Chryſolite, Jaſper, ſopaze, Sardis: 
number hath alſo a great, and Occult myſterie of the Cro 
For the ninth hour our Lord Jeſus Chriſt breathed out 
Spirit, And in nine dayes the Ancients burycd their d 
and in ſo many yeers they ſay Ainea received Laws from 
piter in a Cave; whence this number was molt eſpecially tak 
notice of by Homer, when Laws were to be given, ori : 
\wers were to be given, or the ſword was like to rl * 
The Aſtrologers allo take notice of the number nine ind : 
Apes of men, no otherwiſe then they do of ſeven, wi 
they call ClimaRericall years, whch are eminent for ( 
remarkable change. Yet ſometimes it ſignifies imperfeRtn | 
and incompleatneſs,becauſe it doth not attain to the pert 
on of the number ten, bur is leſs by one, without whichil 
deficient,as Auſtin interprets it of the ten Leapers : Neithel 

|| 


the longitude of nine Cubits of Og King of Balan,who isat) 
of the divel, without a myſterie, 
b - 


Of Occult Philoſophy. 


ook II. 


| 


| 


The Scale of the Number nine. 


| 


The names of God 
with nine letters, 


/Nine Quires of 
Aagels. 

Nine Angelsruling 
the Heavens. 


Seraphim. 
Metattron. 


————_—— 


Nine moveable 


The pri- 
ſpkeres. 


mum mos» 


bile. 


Nine ſtones repre- 
ſenting the nine 


Quires of Angels 26200 


Nine ſenſes in- 
ward, and outward 


Memory 
together, J 


Nine orders of di- 
vels. 


Fal ſe ſpi- 


its, 


- I 
oe I I hs 


Jehovah Saboath, 
T'NISY 17177? 


Cherubin, 


Opkaniel,)Zaphkiel. 


The Star- 
[ry Heaven. 


ano ons, 


Emrald. 


Cogita- 
tive. 


Thrones, 


Theſj phere 
of Saturn, 


Jehovah 7 idkeny, 
15ÞP' ma 


Domina- 
tions. 


Zadkiel. 


The ſphere 
of Jupiter, 


Carbuncle 


Beril. 


Imagina- 
tive, 


lying. 


| 


| 


Spirits of Veſſels of 


12! 


Common 
ſenle, 


Avengers 


iniquity. 


LY 
© ww 
— 


0 f wic ed. 
nels. 


W353 x 


Sn = 
P AAS - 


Fe 
Camael. 


The Re 
of Mars. 


'Principa* 
Verrue. ' P 


(Jie 
Raphael. Hanjel. ; 


The ſphere; T he ſphere 
of the Sun. of Venus. 


Onyx. 


Hearing, 


Juglers. 


Chryſolite Jaſper. 


—— 


| 
; Furics, 
Auery POW- ſowing 


ers, miſckiefs. 


_ -. 
a. S 


n= 


Seeing. Smelling, 


El\ohim Gibor, 
N21 DITINR 


Archan- 
'els, 
Michael. 


[ he ſphere 


of Mercu- 
ry. 


Topaze. 


Tafting. 


Angels. 
Gabriel. 


T1 he ſphere 
of the 
Moon. 


— —— _—_ 


Sardis 


[ oucking. 


— 


. 
Sifters or 


OO — 


Tempters 
or in({nha- 


rrycrs, 


| Elemen. 


ta the l 
riginall 


world. 


in the 
intelligi- 
ble 


Celeſti- 
al world 


In Fe 


world. 


In the; 
infernall' 


world. 


£, 


o 


—_— — NR ————_ 


Of Occult Philoſophy. Book 1 


0 
1 « 2C\ 


| 


— 


CHAP. XIII. 


k 


Of the Number Ten, aid the Scale thereof. 


HE numberten is called every number, or an univerl 
number, compleat,(ignify ing the full courſe of life : { 
beyond that we cannot number, but by replication ; and 
either implics all numbers within it ſelf, or explains them! 
it ſelf, and its own, by multiplying them : wherefore it 
accounted to be of a manifold Religion, and power, and: 
applyed to the purging of fouls. Hence the Ancients, calk 
Ceremonies Denary, becauſe they that were to be exp&t 
and to offer ſacrifices, were to abltain from ſong certs 
things for ten dayes. Whence amongſt the Egyptians! 
was the coſtome for him chat would ſacrifice to o, toi 
ten dayes before, which eApz#lei;rs reſtifhes of himſelf, fayin 
It was commanded that I ſhould for the ſpace of ten dat 
refrain all meat, and de faſting. There are ten ſanguine pun 
of man, the Menitrues , the Sperm, the Plaſmarick (pit 
the Maſs, the Humours, the Organicall body, the vegetati 
part, the ſenſitive part, reaſon, and themind. ' There arei 
ſo ten {imple integrall parts conſtituting man , the bor 
cartilage, nerve, fibre, ligament, artery , vein , membrar! 
flc(h, sKin. There are alſo ten parts of which a man conlit 
intrinſecally; The ſpirit, the brain, the lungs, the heart, i 
liver, the gall, the ſpleen, the kidnies, the telticles, the Matrt 
There were ten Curtains in the Temple, ten ſtrings inti 
Pfaltery ; ten muſicall inſtruments with which Pſalms wet 
ſang , the names whereof were, Neza, on which their Oi 
were ſang, Nablum, the ſame as Organs, Mizmor , on whit 
the Pſalms, Sir, on which the Canticles, Tehila, on which\ 
rations, beracha, on which Benediions , Halel, on _ 
| Praile 


Book I I. Ot Occult Philoſophy. - 

raiſes : Hodaia, on which Thanks, Aſre on which the Felici- 
; of any one , Hallelujah, on which the praiſes of God only, 
4 Contemplations. There were alſo ten fingers of ”ſalms, 
'sz. Adam, «Abraham, Ielchiſedech, Moſes, Aſaph, Da- 


1. Solomon, and three ſons of Chora, there are alſo ten 
nmandements ; And the tenth day afrer the aſcenſion of 
hiſt the Hoiy Ghoſt came down, This laſtly is 
2 number ,« in which 7aceb wreſtling with the Angel all 
oht overcame, and ac the riſing of the Sun was bleſſed, 
d called by the name of //-ae/ In this number Joſou' 
ercame thirty one Kings, und Dumrd overcame Goliah, 
d the Phil-ſtines, and *2axe/ eſcaped the danger of the 
ons. This -nnmber alio 1s as circulat as unity, becaule being 
zped together, returns mto a unity, from whence it had 
beginning, and it is the end, and pertcRion of all num- 

rs, and the beginning of tens. As the number ten flows 
k into a unity , from whence it proceeded fo every thing 

at is lowing is returned back to that from which it had 
2 beginning of its Flux. So water returns to the Sea, 
ſm whence it had its beginning, the body returns to the 
mh, from whence it was taken : time returns into Erer- 
y, from whence it flowed, the ſpirit ſhall recurn to 
d that gave it; and laſtly every creature returns to no- 

ng, from whence it was created , neither is it {upport- 
bur by the word of God, in whom all things are hid ; and 

things with the number ten, and by the number cen, make 

vund, as ſaith Procls, taking their beginning from God, 
lending in him, God therefore that firlt unicy, or one 
ng, betore he communicated himſelf to inferiours, diffuſed 
nlelf firſt into the firſt of numbers,viz. The number three, 
ninto thenumber tcn, as into ten 7adea's, and meaſures of 

king all numbers, and all things, which che Hebrews call 

| Attributes, and account ten divine names: For which 
le there cannot be a further rumber. Hence all tens have 

ne divine thing in them, and in the Law are required of 

dd as his own, together with the firſt fruits, as-the origi- 

of things, and beginning of numbers, and everytenth is 

P 2 a5 


* Of Occult Philoſophy. Book 1] 


as the end given to him, who is the beginning, and end ofi 
things, 


The Stale of the Number ten. 


Of Occult Philoſophy. Book 11 


Sg —— 


— 
—_— 
—— 


vv inks, NI 
[T he name Jchova of. cen letters col- | The Name Jehovah of te 
leRed. letters. 


| 
| 
| 


x | » PT % [TI971MMWx 
I..4 Jehovahe))< hova Elo- |E|. Elohim gibor. 
m25n [m. DN TANAI 
Jdochmah- By -_ Heſed |Geburzh, 
inah., 


: __|Domina- 
- [In the in. Seraphim. Cherubim, || hrones, tions. Powers. 
ellicibe Haioch ha- Ophanim, Aralim. Haſmal- Seraphim. 
world. Fkadcs. Jophiel, Zaphkiel, lim. Camael. 
[Merattron, Zadkiel. 


—— 


; Sabbathi. Zedeck. |Madim. 
In the Ce- Reſchith ha-{Maſloth. The Sphere of| The ſphere] The Sphere of 


llalim.  |The ſphereof|\ 7 3 
leſtiall | -vrragil the 2, diake. Saturn. of ) upitcr, Mars. 


world. Mobile, CO 


[n the E. | . 
lementary A Dove, | Libard. A Dragons [An Eagle. 2 Horſe, 


In the lefl- Spirir, Spleen, Liver. 
r world. 


_— 


— 


Veſffels of in-|Revengers 


{n he in- Falſe Gods, [Lying ſpicirs quity. of yo 
nefs, 


fernall 
world. 


Book [ 1. 


Of Occult Philoſophy. 


215 


— — 


4 
Fa 


| Ten orders of the 


The name of God 
with ten letters. 


Tennames of ei 


[en Sephiroth, 


blethd according ts 
Dionyhus. 
Ten orders of the 


[Ten Anreels ruling, 


bleflcd according to 
the traditions © 


men, 


en ſpheres of the 


world, 


_— 


ſecrared to the 
Gnds. 


& CI -SHYMALALS CUNs*® 


—_— 


Matrix. [Ten parts intrinſe 
'call of man | 


damned. 


Ten. 
"4 11? XY D978 
bs The name t:lohim oabaotk. 
T4 | 8 
= [TX TT [URXSYDTOR 4 Adonu 
R Eloha. chovah Sabaoth Elvhim Sabaoth. © + _ melech. 
* x20 71x) Tn | R —_ MAID! 
Tiphercth (Nezih. Hod. | c10d {Malchuth | 
| _—_—_ 
| Princivalici Archangels. nyels, {ouls. 
red += qo Ben wy ing. Pare wg _ 
; iel. Michacl, bo e 10u 
; Raphel, Flaniel of Mcſhah 
Holom, 
Schemes. Noga. Codchab. Levanah. ſi d th 
| The ſphere'1 he ſphere .of hos ſphere of ſhe ſphere The fybere 
of the Sun,, Venus, | ercury. of the [|F.he Ele- 
| | * {ments, 
| STS | 
Lion, Man. Genirtals. Bull. Lamb. 
— — IRR "Mr | | 
Here © |Kidnyes, Lungs. Genirals, 
Ce es Peoertereco eee e—s——_—_ A GE _ 
Temprers icked 
Aery Euries the femi- or enſnar louls bear 
powers. © Inaries of evil. 'Sifters or tryers.[crs. ling rule. 


_— —— 


Ten orders of the 


216 


— 


Of Occult Philoſophy. Book [ 1. 


Of the Number eleven, and the number twelve; with a duybl: 
Scale of the Number twelve (. abiliſticall, aad Orphicall. 


ME number eleven as it exceeds the number ten, which 

L the number-of the commandements, ſo it fals ſhort of 
the number twelve, which is of grace and perfeRion, there: 
fore it is called the number of ſins, and the penitent, Hence 
inthe tabernacle there were commanded to be made eleven 


” Coats of hair which is the habit 0: thoſe that are penitent, 


and lament for their ſins, whence this number hath no Com. 
munion wich Divine or Celc{tiall things, nor any attraRion, 
or ſcale tending to things above : neither hath it any reward: 
bur yer ſometimes it receives a gratuitous favor from God, z 
he which was call. d the eleventh hour to the vineyard of the 
Lord trcccived the {fame reward as thoſe who had born th 
burden, and hrac of the day. Now the number twelvei 
divine, aad that v-hereby the Celeſtials are meaſured ; it is al. 
ſo the number of the Signs inthe Zodiack over which there ar: 
twelve angels as chic?, 1ppor cd by the [Irrigation of the grex 
name of God. In twelve ycers allo Z-piter perfeRts his courle, 
and th:Moon daily runs through twelve degrees. There are allo 
twclve chief joynts in the body of man,viz. in hands,elbone, 
ſhoulders, thighs, knees, and verteb.z of the feet. Ther: 
7s alſo a great power of the number twelve in divine myſterie, 
God choſe twelve families of 1/-ae/, and ſet over them twelve 
Princes; ſo many (tones were placed in the midſt of 7-9-4, 
and God commanded chat ſo many ſhould be ſet on the breal: 
Gf the Prieſt; ewelve Lyons did bear the brazen Sea that wi 
m1de by Solomon : there were fo many fountains in Helim, 
a... ſo many ſpies ſeat to the land of promiſe, and ſo many 
Ao-[tles of Chrilt ſet over the twelvetribes, and twelve thou 
{1nd people were ſer apart and choſen ; the queen of Heaye! 
crowned with twelve Stars, and in the Goſpel ewelye a 

0 


| Book I I. Ot Occult Philoſophy. 


bh ——— 


| ofthe fragments were taken up , and twelve Angels are ſer 
| over the twelve gates of the City, .and twelye ſtones of the 
heavenly Jeruſalem. In inferior things many breeding things 
| proceed after this number; ſo the Hare and Coney being 
moſt fruitfull, bring forth twelve times in the yeer, and the 
Cammel is ſo many moneths in breeding, and the Pea-cock 


brings forth twelve Eggs. : 


GOO" 


fn names of God with 


_—_A— 


218: 


' Of Occult Philoſophy. 


Book In 
OT 


The Scale of theNumber twelve. 


welve letcers, 


The great name returned 
back into twelve bannets. 


| 


| 


ww 


| 


17 


Twelve orders of the 
bleſſed $plrics, 


Seraphim. Chery. 
bim, 


/ Gn 


dlack. 


Twelve Angels ruling 0- 
ver the ſigns, 


T welve Tribes: 


T welve Prophets, 


T welve Apoltles. 


Twelye figns of the Zo- 


T welve Moneths, : 


__———— 


Im 


T3 
lefled 


111 


ane 
Holy 


= 


B 


Domina- 
tions, 


IIS 


| 
Malchl> Aſmodel. 
diel, | 


pn” EY 


rome | Ruben. 


PRO Haggal, 
[ 


Thadeus, 


Mathias 


Ambriel (Muriel. 


Judah. 


LR 


me 


Zachary. 


Simon, 


Arles. Taurus. 


— 


A— 


| 
March, April. 


Upright 


Twelve Plants. | 


— 


Twelve ſtones. 


Twelve principall mem- 
bers. 


Sang. Vervain. 


—— — — 


_— 


$ardonlus. A Carneol 


The head. The neck, 


_— 


camned, and of Divels. 


Twclve degrees of the 


Lying (pi. 


Falſe gods 


Top2ze 


vs of 


Gemini, 


May, 


Bending 
Vervain. 


' 


Comfrey, 


| |Calcedo- 
ay. 


The arms. 


— 1 


iniquity, neſs. 


wapn 
He 


— 


1m | vas 


Vertucs. 


Oe nn oor, 


Verchiel, Hapuli 


Simeon. 


M icha, 


Andrew. 


Virgo, 


| —_— — 


July. Auguſt, 


——— 


— _—— 


Lady's Calamin 
Seal. 


Emrald. 


mr ———_ 


Jaſper. 


The breſt.j The heart, [The belly. 


Kevengers 
of wick. PR 


[Acry | 


_——— 


— 


rits. 


[powers, 


j—_ 


| Book 11. Of Occult Philoſophy. 


—_ — 


—_—y In = Oth- 
— R ina 

| ©  bIPAMNDR AN 45 J 

| Father,Son;Holy Ghoſt, 


| 
m1 | TW [Om [ng [MI | on 


— — — 


| CD ——_ 


pp —_—_—_——_—_— 


2 T In the In. 
, |W'rincipa- |Archan- !Angels, Martyrs. Confeſ- _ le 


ties, gels, ſors, orld, 


l D_ —— 


Innocents. 


| WZuicl. [82cbicl., ———_—_ Gabicl. Barchiel, 
TW | 


__ Tachar, Benjamin. Napthalin Gad. Zabulon. Ephraien, 


_ cru [Obadiah. Zephaniab|Nabum- [1.1 euk Joel, 


p—_—————es__ 


kole- Philip. [James the Thomas. |Matthew. James the 


ml ww yonger, | 
[ | _ _ Ces 
"i; Aquati ; ia 
bra, [$corpius. Sagirtari Capricorn Tn _ world. 
OY [fa the E- 
Januar (E bruary, \)<mencall 
': 425 02d (Novem. December fo Fexrnny \erld. 


k, CRE mn ; | © patties; 
Dock. [Drigon- FAriſtolo- 
| wort. chy. 


” ws Aa_—_— Phnper- 


C— _—_ 


| 
_| Wil. #5 arm Hyacinth, nv oo Kind Saphir. 


; | | : £8 In theEle 
ſho” - £'d- Genitals. |The hams Legs.  \Feet. mentary 
lly. d 
its the Tempters fe = in- 
uns thelc- = 
| Sifters or or enina- aefiecs ; 
1 ls p 0 Tryers, [rers, | i Inkidels., __ 


| m_ 


PA w 


Of Occult Philoſophy. — Book ll 
The Orphical Scale of the 


Mercury, 


Twelve Det plas, ms 
| 


20k | 
Twelve figns Aries, mh 

of the Tl. Taurus, Gemini, Cancer, 
ake. 


Twelve mo- March, April, May. 
neths. | 


— 
— —— 


Twelve con-Th Owle Dove, {Cock, [JR 
ſecrared birds. I Eagle. h 


——COO— __— —_—_—  O— 


Twelve con- Shee Goat He Goat. p,jj, H 
ſecrated beaſts 


art, $ow, 
| 


Twelve con: Olive-tree Myrtil= {7.1} 
ſecrated trees. frees | : 


—— ——— 
CC, OOOOOORCORE—_— 


Aeſculus, Apple 
tree, 


Twelve mem- Ty, yea, [TheNeck The 


bers of man 
diſtributed to | Fr: | 
the ſigns, | Kel 


TheB — he Buy 


FP 


= 


bl 


Book IT. —Of Occult Philoſophy. 


Number twelve. 


| | [In the in- 
Diana. Juno, Neptune, telligible 


world. 


| <— ——_ 


Ta the Ce. 


Scorpius, |Sagittark |Capricorn Aquarius, |Piſces, leftiall 
us, * world. 


— 


In the E- 
O&Rober. |Novem- January. February, lemeatall 
ber, ber world. 


Peacock. Swan, 


— 


| 
| 
| 


a6 Sheep, 'Horle, 


—_— _ 


Bex-tree, [Dog tree. [Palm-treo Pine.rree. Ram-thorn 


——— y 


£ | In the leſ- 
Kidniles, |Genitals. [Hamnes, 'Knees, Leggs: ' ſer world. 


— 


— 
— 


CHAP. 


_—_— 


Of Occult Philoſophy. Book [1. 


CHAP. XV. 


Of the Numbers Which are above twelve, and of their power s,and 
VEYLiUHES. 


H E -other numbers alſo which are above twelve, are en- 
E þ dowed with many, and various eftcQs, the vertues where. 
of you mult underſtand by their originall, and parts, as they are 
made of a various gathering together of ſimple numbers, or 
maner of multiplication. Sometimes as their (1gniſications ariſe 
Fr from the leſſening, or exceeding of another going before, e- 
ſpecially more perfeR, ſo they contain of themſelves the Gen 
of certain divine myſteries. So you ſee the third number a. 
bove ten,ſhews the myſteries of Chrilts appearing to the Gen. 
tiles, for the thirteenth day afcer his birth a Star was a guide to 
the wiſe men. The fourteenth day doth typitie Chriſt,who the 
fourteenth day of the firſt moneth was ſacrificed for 1s; upon 
which day the children of 1/7-4e/ were commanded by che Lord 
to celebrate the Paſſeover, This number Atathew doth ſo 
carefully obſerve, that he paſſed over fome generations,that 
he might every where obſerve this number in the generations 
of Chrilt, The fifteenth number is a token of ſpirituall aſcen- 
fions, therefore the ſong of degrees is applyed to that in 
fifreen P/almes. Alſo fifteen yeers were added to the life of 
king Hezekiah : and the fifteenth Gay of the ſeventh moneth 
was obſerved, and kept holy. The number ſixteen, the Pytha- f 
gorians Call the number of felicity. It alſo comprehends all che h 
Prophets of the old Teſtament,and the Apoſtles,and Ev ange- 
liſts of the new. The number cighteen, and rw enty, Divines 1n- P 
rerpret to be unhappy, for in che former, {/rael ſerved Eglon 


, A ww 3a ep "oo Re une ou ine II 


t 


q c 
King of A76ab; in the other Faced lerved, and 7o/eph was fold, . 
And laſtly, amongſt creatures chat have many fecr,there is none ſ 
that hath above twenty feet. 1he ewenty tiyo fignitics the ful- WH 


neſs of wiidom,and io many are the CharaQers ot the ttebie 
letters, and ſo many Looks duth the vid Teltament contain. Wl x 
To the number twelity cight, the favour of the Moon 1s de- 
fioned, 


ow] 


——_— 


Book {OA Of Occult Philoſophy. 223 


—__ 


ſigned, for the motion thereofis diſtant from the courſe of o- 
ther Stars,& as it were alone is compleared the ewenty eighth 
day, when it returns to the ſame point of the Zodiake from 
whence it came. * Hence rwenty cight Manſions of the Moon, 
having (1ngular vertue, and influence, are numbred in the hea- 
yens. The number thirty is memorable for many myſteries, 
Our Lord Jeſus Chriſt was baptized the thirtieth yeer of his 
Age, and began to do miracles, and toteach the Kingdom 
of God. Alſo John Baptiſt was thirty yeers old when he be- 
an to preach in the wilderneſs, and to prepare the wayes of 
the Lord. Alſo Ezekiel at the ſame Age began to prophecy;and 
Zoſeph was brought out of Priſon on the thirtieth yeer of his 
Age, and received the government of Egypt from Pharoah, 
The number thirty two, the Hebrew DoQors aſcribe to wil- 
dom,and ſo many paths of wiſdom are deſcribed by Abraham. 
But the Pythagorians call this the number of Jultice, becauſe 
it is alwaies diviſible into two parts, even unto a unity. The 
number fourty, the Ancients did honour with great obſervati- 
on, concerning which they did celebrate the feaſt Teflaroſten : 
It is ſaid that it doth conduce to the account of birth, for in fo 
many daies the ſeed is firted, and transformed in the womb, 
untill it be by its due , and harmoniacall proportions brought 
unto a perfect organicall body,being diſpoſed to receive a ra- 
tionall foul. And ſo many dayes they ſay women be, after 
they have brought forth, before all chings are letled within 
them, and they purified, and ſo many dayes infants refrain 
from ſmiling, are infirme, and live with a great deal of 
hazard. This alſo is in Religion a number of expiation, and 
penitency, and {1gnifying great mylteries. For in the time of 
the deluge the Lord rained fourty dayes, and nights upon the 
earth : T he children of 1/-ael lived fourty yeers inthe wilder- 
neſs; fourty dayes the deſtruRtion of Nireveh was put off, The 
lame number was accounted as holy in the faſts of the Saints : 
For Moſes, Elias, and Chriſt faſted fourty dayes. Chriſt was 
arried fourty weeksin the womb of a Virgin, Chriſt tarcycd 
fourty dayes after his birth at Ferhelem before he was preſen- 


ted inthe Temple: He preached fourty months publickly:he lay 
fourty 


Of Occult Philoſophy. | Book [1. 


fourty hours dead in the Sepulchre,the fourtieth day after hi 
reſurreRion he aſcended into heaven, all which Divines ſay, 
were not done without ſome occult property, and myſterie of 
this number. The number fifty ſignifies remiſſion of ins, of 
ſervitudes,and alſo liberty. According in the Law,on the fi. 
tieth year they did remit debts,and every one did return to hi 
own poſſeſſions. Hence by the yeer of 7«b1/ee,and by the P/aln 
of repentance it ſhews a ſign of indulgency, and repentance, 
The law alſo, and- the holy Gholt are declared in the ſame; 
For the fifrieth day after 7/-aels going forth out of Egypt, th 
Law was given to Moſes in mount Sinai: The fiftieth day afte 
the reſurreQion,the holy Ghoſt came down npon the Apoſtle 
in mount Sion ; Whence alſo it is called the number of grace, 
and attributed to the Holy Ghoſt. The number (1xry, was hoh 
to the Egyptians, for it is proper to the Crocodile,that as (he 
in ſixty dayes brings forth (ixty eggs,and ſo many dayes (its 
them, ſo ſhe is ſaid alſo to live ſo many yeers, and to har 
ſo many teeth : and ſo many dayes every yeer to rel 
ſolitary without any meat. The number ſeventy- hath alſoin 
myſteries,for ſo many yeers the fire of che ſacrifice in the Baby. 
lonian Captivity lay under the water, and was alive : ſo may 
yeers Feremiah foretold the deſtruRtion of the Temple, and 
many yeers the Babylonian Captivity endured,and in ſo man 
yeers the deſolation of Jeruſalem was finiſhed. Alſo there wer 
ſeventyPalms in the place where the children of 1/-ael pitchel 
their Tents. The Fathers went down to Egypt with ſeventy 
ſouls. Alſo ſeventy Kings with their fingers,and toes cut off di 
- gather meat under the table of Advnibezeck ſeventy ſons cane 
forth of the loins of 7eas, ſeventy men,all ſons of 7ero, ſeventy 
weights of filver were given to Abimelech, and ſo many met 
Abimeleth ſlew upon one ſtone ; Abdon had ſeventy ſons, al 
Nephews,who rod upon ſeventy Foals of Aﬀes ; ' Solomon hil 
ſeventy thouſand men which carried burdens. Seventy (od 
of King efhab were beheaded in Samara ; ſeventy yeers,t 
cording to the P/almiſt,are the Age of man. Lamech (hall 
avenged ſeventy ſeven fold ; Thou ſhalt forgive thy brotht 
if he offend againſt thee,ſeventy ſeven times, Alſo the _ 
eyel 


Book I I. Of Occult Philoſophy. 


ſeventy ſeven times. Alſo the number ſeventy two was famous 
for ſo many languages, for ſo many Elders of the Synagogue, 
for ſo many interprers of the old Teſtament,for\ſo many Diſci. 
les of Chriſt : It hath alſo a great Communion with the 
umber twelve; hence in the heavens, every ſign being divided 
nto ſix parts,there reſult ſeventy two fives, over which ſo ma- 
y angels bear rule; and ſo many are the names of God; and 
yery five is ſet over one Idiom with ſuch efficacy, that the 
ſrologers, and Phyſiognomiſts can know from thence from 
that Idiom every one ariſeth. Anſwerable to theſe are ſo 
any manifeſt joynts in mans body, whereof in every finger 
nd coe there are three, which rogerher with the twelve Prin. 
al reckoned before in the number twelve make up ſeventy 
0. The number a hundred in which the ſheep that was 
und, was placed, which alſo paſſeth from the left hand to 
e right,is found holy : and becauſe it conſiſts of tensit ſhews 
ompleat perfeion. But the Complement of all numbers is 
thouſand which is the four ſquare meaſure of the number ten, 
nifying a compleat, and abſolute perfeRion. There are al- 
twonumbers eſpecially celebrated by Plato in his Repub. 
d not diſallowed by eAriſtorle in his Politicks, by which 
eat mutations in Cities are foretold : Theſe are the.ſquare 
ten, and the four ſquare meaſure thereof, viz. the fourty 
r above a hundred, and ſeven hundred twenty eight above 
ouſand, which number is fatall : to which when any City,oc 
)mmon Wealth hath attained, ir (hall afrerward with a com- 
at four ſquare meaſure decline : bur in ſquares it undergoeth 
hange, bur for the better, if it be governcd with prudent 
ipline, and then it (hall not with fate, þut imprudency 
l. And let thus much ſufhce for numbers in patrticu- 


EE EEE 


225 


Rn OT TIS ms 


———  — 


as Of Occult Philoſophy. Book 1 


——_— 


CHAP. XIV. 


Of the notes of »nmbers, placed in certain geſtutjngs. 


fy, ay =, @ = my $ bend A 


Have often read in books of Magicians, and-their work 
and experiments certain, wonderful, & as they ſeemed ro me 
ridiculous geſturings, and 1 did think they were cergain occu 
agreements of the divels,by reaſon of which I did rejeR them: 
but after 1did more ſerioufly examine the matter, then Idif 
preſently underſtand that they were not the compatts 
divels ; but that' there lay in them the reaſon of numbers, þ 
which the ancients did by the various bending forward, anl 
backward; their hands, and fingers repreſent numbers, b 
whoſe geſturings the Magicians did filently (ignifie words w 
known by ſound, various with nombers, yet of great verti; 
by their fingers joyned together, and ſometimes changed, al 
did with ſacred filence  worſhip\the Gods that rule overtk 
world. The rites whereof Martianus alſo makes mention d 
in his Arithmerick, ſaying, The fingers 6f the Virgin werem 
ved all manner of wayes, who after ſhe went in, did bya 
preſfing ſeven hundred and ſeventeen numbers with her benl 
cd fingers call upon 7«piter, But that theſe things may bet 
better underſtood, 1 (all bring ſomething out of the ſaying 
of Beda who faith, When thou ſayeſt one,bend in the litle ft 
zcr on thy left hand, and ſet it in the middle of the Paln: 
when thou ſayelt two, place the next finger to the litle fing 
in the ſame place; when three, the middle finger after the 
manner; when four, thou ſhalt lifr up thy little finger; » 
five, the next to it after the ſame manner ; when (ix, 
middle, that finger alone which is called the ring finger, be 
fixt on the mddle of the Palme : when thou ſayeſt ſeven, th 
(halt put =_ thy little finger above the root of t 
Palm, the relt in the mean time being lifred up ; andbyi 
when thou ſayelt eight, thy ring finger; when thou ſayeltni 
thou ſhalt ſer thy middle finger contrary to them ; when! 
ſayeft ten, thou ſhall ſet the naile of thy fore-finger, of! 


on” = 


© bus gw a © $f ww, © Rx= 


tp = 


Wy 
Ati. i. 
— 


Book TI. Of Occult Philoſophy, 


middle joynt of thy thumb. When thou ſayeſt rwenty, thou 
ſhalt put the top of thy middle finger cloſe betwixt the joynts 
of thy thumb, and forefinger. When thou ſayelt thirty, thou 
halt zoyn the naile of thy thumb, and fore-finger lightly roge- 
ther. When thou ſaycſt fourty, rchou (halc bring the inſide of 
thy thumb to the outſide of thy fore. finger, both being lifted 
up. When thou ſayeſt fifry, thou ſhalt bend thy thumb with 
the outward Joynt,like to the Greek Gamma, to the Palme. 
When thou ſayeſt ſixty,compaſs about thy thumb being bended 
25 before, with thy fore-finger bowed over it. When thou ſayeſt 
&yenty, thou ſhalc ſupply thy fore- finger being bowed abouc 
asbcfore, with thy thumb ltretched at length, the naile there- 
of being lifred up beyond the middle joynt of thy fore-tinger. 
When thou ſayeſt eighty , chou ſhalt ſupply thy fore- finger 
bowed about as before, with thy thumb {ſtretched forth at 
length, the naile thereof _ ler upon the middle joynt of 
the fore-finger. When thou ſayeſt ninty, thou ſhall ſer the 
naile of thy fore-finger bent into the root of thy thumb 
retched out. Thus much for the lefr hand, Now thou ſhale 
make 100..0n thy right hand, as thou didlt ten on thy left;and 
260, on thy right, as thou didſt ewenty on thy left; 2000. on 
thy right, as thou didſt ewo on thy left, and ſo ro 9000, More- 
yer when thou ſayeſt 20000. thou ſhalt put thy lefc hand up- 

ard on thy breſt, thy fingers only being lifred towards Hea- 
en. When thou ſayeſt 20000. thou ſhalc put the ſame ſpread 
forth upon thy breaſt. When thou ſayeſt 30000, thou ſhalt 
ut thy thumb on the ſame hand downards, on the cartilage 
of the middle of thy breſt; When thou ſayeſt 40000. thou 
ſhalt lay the ſame upright, and ſtretched forth on thy navell. 

'hen thou ſayeſt 50000. thou ſhalt lay thy thumb of the ſame 
hand downard on thy navell. When thou ſayeſt 60200. thon 

a't hold thy left thigh with the ſame, being downards. When 

ou ſaycſt 70000. the ſame thou (halt put upon thy thumb 

right. When thou ſayeſt $0000. thou ſhalt put the ſame 
lownward on thy thigh. When thou ſayelt goooo. thou ſhalt 
hold thy loyns with the ſame, thy thumb being turned down- 
wards, But when thou ſayeſt 1c0000, or 20co000, and ſo un- 


Q 2 ro 


| Of Occult Philoſophy. Book [1 


to 900000, thou ſhalt in the ſame order as we have ſpoken, 
fill them up on the right part of thy body. Bat when thoy 
ſayeſt 1000000. thou ſhall joyn both chy hands together, and 
claſp thy fingers one within the other, Let cheſe ſuffice which 
have been obſerved out of Bedz; Thou ſhalt finde more of 
theſe in Brother Luke of Saint Sepulchers, in his great Arith- 
metick, 


CHAP. XVI. 


Of the various notes of numbers obſerved among ſt the Romans, 


HE notes of numbers are made diverſe wayes in diver 

nations. The Romans did figure them by theſe following 
notes, which Valerius Probus deſcribes concerning the ancient 
letters, and which are (till in uſe,viz. 


One, Five, Ten. Fifty. A hundred. TWohundred, Five handrid 


BE, : Gp: 5 C. wn OG D. 
A thowſand. Five thouſand. 
M. S.s. *CX9. 1099- ICC.Y. 
T en thouſand. Fifty thouſand. 
CCI99- CMy. 9MC. IMI. I. 19595- DJ. L. 
eA hundred thouſand. T wo hundred thouſans 
ECCI9)) pv - CNT © ops" 
Five hundred thouſand. A thouſand thouſand. 
DM. 4q9- D. CMy. Cqo. mM. S. 


There are alſo other notes of numbers now a dayes uſed « 
mongſt Arithmeticians, and Calculators, which according t0 
the order of numbers are made after this manner. 
1.2.3. 4.5.6.7. 8.9. to which is added a note of privatio! 


ſigned with the mark © which although it fignifie —_ 
if 


ee 


| wy —_—_— 
wed, a th —_ —_— 


a. th. a th. Mi. Mi 


Book [ I, 


' Of Occult Philoſophy. = 229 


A COR ——_ 


a — 


ber, yet makes others co fignitie, either tens, or hundreds, or 
' thouſands, as is well known to Arjthmeticians, Alſo 
WW there are ſome that mark the number ten with a line down- 
WH ward, and another mallecroſs it; and five by that line which 
\ WM couchewh the other, bur doth not go croſs it, and 2 unity by that 

which is put by it ſelf, as you may fee in this example, 


T ſignifies ten, + 1pnifies ten and five, g ſignifies 


| lutcen, y of ten and ſeven; and the round © being put 


by it ſelf ſignifies a hundred ; but being joyned to others,ſig- 
nifies ſo many hundreds as the numbers are to which it is pur, 
% thus, 00 or thus 110 ſignifies two hundred, thus 000 or thuy 


1110 three hundred F five hundred, T ten hundred 


or athouſand, And theſe notes are commonly ſeen added in 
Magicall CharaQers, 


RB os 2 


Q g | CHAP, 


_ I dim. ol <a_—_——— 


© Of Occule Plalyoply, __ Book 11 


I ——— G ——_—__ 


CHAP, XVIIL. 


Of the notes, or figures of the Gracians. 


H E Grzcians uſe the Alphabeticall letters for their notes 
T& numbers, and that three wayes; fult by every Elemen 
according to the ſeries of the Alphabet ſ1gnifying the numbe: 
of its place. For in the order of which any number doth 
poſſeſle the place of the Alphaber, it repreſents the numbe 
thereof, as here you may ſee. | 


Lk. 3.3. 4. 5. 6. 7. 8. 9. 10, 11, 12.-#$—14, 15, 16, 27, ik 
« C 7 S $ 4 3, 2 RY oe 1 - e mT e f 
I9. 30, 33, 33. 33. 34, 


| rv Þ 2 + 


p 


And this is the firſt order of numbers amongſt the Greek, 
Secondly, the Greeks divide the whole Alphabet into thre 
Claſſes, whereof the firſt beginning from Alphs, is of units 
The ſecond beginning from Iota is of tens, The third beginin 
fxom Rho is of hundreds ; and this order by the latter of tht 
Greeks is inſtituted after the imitation of the Hebrews. Nov 
becauſe their Alphabet wants by that rule, three letters, its 
_ neceflary to add to them three figures, and to interlc 
them with the letters, by which,viz. they _—_ the (ixt, th 


nineticth, and the nine hundreth, as is manifeſt in the following 
Claſſes. 


&. 2. 3, 4+ $5. 6, 7, 8.' 9. 10, 20, 39. 40, 50, 60, 90, 8. 
ASA Br RnO1 KA-MIN- x 0 19 


— 


100. 220, ZOO, 400, 500, 600, 700, Boy. goo. 
P 5 os ye. OS ES INOS « 


Now if to any of theſe letters there be £15 {cried the {rrok 
0 


Book I I. Of Occult Philoſophy. | 


of an acute tone, then it ſignifies ſo many thouſands, as in theſe 
examples. 


10009, 10006, 109000; 
A I P 


F 


Afzer the third manner,the Greeks uſe only ſix letters in ſig- 
nifying their numbers,viz. 1, for an Unite, 11 for the num- 
ber five, becauſe it is the head of the word wiv: (5.e. )five. 4 
Gr the number ten,from «a. H for a hundred from #«ariy. X 
for a thouſand, from the word xyi>/2. M for ten thouſand from 

{«, From which fix letters joyned in number after their man- 
r uſito four, or to other numbers, they make other numbers, 
delides 11 which is not multiplyed, nor joyned to it ſelf, bur 

wayes ſignifies the fives of others, as*appears in the fol- 

owing examples. 


—_—S 8.6 57 $ " BE OY a, I3 
84 11 13x 10208 IT Ts TItk diets Titi A Ar Art Al 
4 . © MX | 
ailts All Alli 24a Aal 


ſo 69 106. 200 5000 1000 5000 10000 50000. 


Ts HA HH X fg M. {aj 


Of Occult Philoſophy. Book 11, 


CHAT. Xs A 


Of the notes of the Hebrews, and C aldeans, and certain other 
notes of Magicians. 


T HE Hebrew letters alſo have marks of numbers, but fr 
more excellently then any other languapes , ſince the 
oreateſt myſteries lie in Hebrew letters, as is handled concern, 
ing theſe in that part of (abaly which they call Notariacon 
Now the principall Hebrew letters are in number twenty two, 
whereof five have divers other certain figures in the end of! 
word, which therefore they call the five ending letters, whid 
being added to them aforeſaid make twenty feven, which be 
ing then divided into three-degrees, ſignific the unites, which 
are in the firſt degree ; tens which are in the ſecond, and hun: 
dreds which are in the third degree.. Now every one of then 
if they be marked with a great CharaQer, ſignifies ſp many 
thouſands, as here | | 


3000. 2900, 100: 
KD 18 


Now the Claſſes of the Hebrew numbers are thefe, 


( 

| | 40. 30. - 20, 
v © Þ 9 Any 5 > 
900, 800, 700, 6CO, FOO, 400, 300, 200. 100 


r — jj 3 7 


—_ 


Book 1. Of Occult Philoſophy. 202 


—  — 


- Now there are ſome which do nor uſe thoſe finall letters, bur 
inſtead of them write thus, 


her 1000, gc, Yoo. 700. £OO, 500, 


y 
N |9Mp nm mw. nn mp 
fir And by thoſe ſimple figures by the joyning them together 
the WM they deſcribe all other compound numbers, aseleven,ewelve, 
rn. abundred and ten, a hundred and cleven, by adding to the 
-n. WJ camber ten,'thoſe which are of unites; and in like manner to 
xo, Wl be relt after their, manner; yet they defcribe the fifteenth 
of: WJ number not by ten, and five, but by nine, and (1x,viz. thus 
nid MI 2 and-that out of honor to the divine name I) which imports 
be WY fifecen, leſt it hovld happen that the ſacred name ſhould be a- - 
ni MY buſed ro prophane things. Alſo the Egyptians, £Athiopians, 
un. Wy Caldeans, and Arabians, have their marks of numbers,which 
\cn i alſo often times happen amongſt Magicall CharaRers. He 
any therefore that would know them, muſt ſeek them, of them 
that are skilful of theſe letters. For the Caldeans mark the 
numbers with che letters of their Alphabet after the manner 
0 WY of the Hebrews. We have fer down their Alphabet in the 
end of the firſt book. Moreover I found in two molt an- 
Ni cient books of Aftrologers, and Magicians, certain moſt ele- 
gant marks of numbers, ;which I thought good to ſe_down 
n this place; Now-they were in both Vokums ſuch, 


__ + 24%, BUD RK eG 0. RD 
x "y | 
IIFTTEEFL 
00, 55 F-28 ih 


F 
" . ry 
*z41 


Of Occult Philoſophy. - Book], 


Now by theſe mark turned to the left hand are made rens,after 
this manner: 


20 30 40 oO 60 


10 5 70 80 90 
IST TLIEL 
And by thoſe markes which are turned downwards on the 


the right band, are made hundreds; on the left thouſands, wi; 
thus. 


300 300 400 500 600 700 Boo 9go0 


LEV ALL Lkb 


1000 2000 3000 4000 5000 Gooo 7000 8000 9000 


And by the compoſition, and mixture of theſe markes othe 
mixt and compounded numbers alſo are moſt elegantly made, 
as you may perceive by theſe few, 


1510. I5I, 1471, 1486. 2421. 


TT SS 3 _ %.Y 


According to the example of which we mult proceed in other 
compound numbers ; And ſo much ſuffice for the marks of 


numbers. CHAP, 


————— — 


BooklIT. Of Occult Philoſophy. _=_ 


et | 
CHAP. XX. 


what numbers are attributed to letters; and of drvining by the 
/ 4mts 


HE Pythagorians fay (eAriftotle, and Ptolemy are of 
{ Jhrathts ) that the very Elements of letters have ſome 
certain divine numbers, by which colleRed from proper names 
of things, we may draw conjeRures concerning occult things 
to come. Whence they call this kind of divination Arith- 
mancy, becauſe,viz. it is done by numbers, as Terentianus 
hath made mention of it in theſe verſes. 


Names are, they ſay, made of bnt letters fe 
Unfortunate, of mary, do foreſhew 

Succeſs; ſo HeRor aid Patrocius /lay, 

$0 HeRor to Achilles Was a prey, 


Alſo Plizy faith, That there was added to what Pythagora: 
inyented, an uneven number of vowels of impoſed names, 
which did beroken lameneſs, or want of eyes, and ſuch like 
misfortunes, if they be aſſigned to the right (ide parts; bur 
aneven number to them of the left. And eAlexandrinus the 
Philoſopher taught, How that by the number of letters we may 
her I 9d out the ruling Stars of any one that is born, and whether 
the husband or wife (hall dye firſt, and know the proſperous, 


de or unhappy events of the reſt of our works. His traditions 
which were not diſallowed by Pro/emy the Aſtrologer we (hall 
21 here add, and put under, But thoſe numbers, which are de- 


puted to each letter, we have above ſhewed in the Greek, and 
= KFHebrew letters, the Alphabet being divided into three Claſſes, 

whereof the firſt is of unites, the ſecond of tens, the third of 
\ tundreds, And ſecing in the Roman Alphabet there are want- 

ng four ro make up the number of twenty ſeven Characters, 
ther Wtheir places are ſupplyed with 1, and V ſimple conſonants, 
; of Fain the names of Joh», and Valentine, and hi, and hu afpirate 
\ P, conſonants as-in Hierom, and Huilhelme, although the 
Germans 


——— —— 


Of Occult Philoſophy \ Book ll. 


Germans for hx the aſperate uſe a double v v; the true Italians, 
and French in their vulgar ſpeech put G joyacd with U inſtead 
thereof, writing thus, Yuilhelms, and Guiuthelm:s. 


I. SS, 8, Ob 6. -Þ. , 36% 20. 30. 40. 
& RB. QC.D.E.;' FF. GH. 1. KL 


50. 60, 70. 80.90. 100, 200. 300. 490. 500. 600.700.809, 


O. P. @ RR; ST. V. X.: Yo Lo 3: Ve ib 
900. 


HV. 


But if thou deſireſt to know the ruling Star of any one that; 
born,compute his name, and afboth his parents, through ea 
letter according to the numberabove written, and divide the 
ſum of the whole being gachered rogether by nine,ſubſtraRing 


it as often as thou canſt; and if there remaine a unity, or four, 
both ſignifie the S#; if two or ſeven, both ſignifie the Aſo 
but three, Japiter; five, Mercary;lix, Venus; eight, Satwrue;ning, 
Mars; and the reaſons thereof are ſhewed elſe where, In like 
manner if thou defireſt ro know the horoſcope of any one that 
is born, compute his name, and of his Mother, and Father, and 
divide the whole colle&ed together by twelve if there remain 
a unity, it ſignifies the Lyon; if 7#nos dewce, Aqnarine; if the 
Veſtall three, Capricorn; if four, Sagittarius; if five, Cancer 
if Ven (ix, Tarrm;it Palladian ſeven, Aries; if Vwlcans eight, 
Libra; if Mars his nine, Scorpio; if ten, Virgo ; if eleven, 
Piſces; if Phebus twelve, they repreſent Gemnes; and the rex 
ſons of them are given elſwhere. And let no man wonder that 
by the numbers of names many things may be Prognoſticated, 
ſeeing (the Pychagorian Philoſophers, and Hebrew Cabaliſty 
teſtifyins the ſame) in thoſe numbers lye certain occult myſte- 
ries v:iderſtood by f:w : for the moſt High created all things 
by; number, meaſare, aud weight, from whence the truth of 
lerrers, and names had its originall, which were not inſticuted 
catuaily, vat by a certain rule ( although unknown. = us.) 

| gice 


CO  —_y 


Book I I. Of Occult Philoſophy. 27> 


Hence 7oh» in the Revelation ſaith, Ler him which hath under. 
ad 8 ſtanding compute the namber of the name of the beaſt, which 

isthe number of a man. Yet theſe are not to be underſtood 

of thoſe names, which a diſagreeing difference ef Nations, 
0. Wl and divers rites of Nations according to the cauſes of places,or 
Y education have put upon men ; but thoſe which were inſpired 
_* Winto every one at his birth, by the very Heaven with the con- 
0. MW junRion of Stars,and thoſe which the Hebrew Mecubals, and 
1]. WW wiſe men of Eg yp: long ſince tanght to draw from the genera- 
tion of every one. . 


Me, 


D — 
— 


CHAP. XXI. 


hat wumbers are conſecrated to the Gods, aud which are aſcrib- 


ed, and to what Elements. 
ml Grover the Pythagorians have dedicated to the Ele- 
ment, and dieties of Heaven ſacred numbers; for to the 
ire they have affigned the number eight, and co fire five, to 
the earth ſix, to the water twelve. Beſides,unity is aſcribed to 
he Sun, which is the only King of the Stars, in which God put 
his Tabernacle ; and that this alſo is of Z«piter,doth the Cau- 
ative power of fris ideal and intelleQuall ſpecies teſtifie, who 
6 the head, and the father of the Gods, as unity is the begin- 
ung, and parent of numbers : The nymber two is aſcribed to 
the Moon, which is the ſecond great light, and figures out the 
foul of the world, and is called F#0, becauſe betwixt that and 
mity-chere is the fiſt conjunRion, and neer fellowſhip ; it is 
ſo aſcribed to Satarn, and Mars, two unfortunate Planets 
with the Aſtrologers ; ſo.the number three is aſfribed to 7#- 
viter, the S»n, and Venw,viz. three fortunate planets, and is 
deputed to Veſta, Hecata,and Diena; hence they lay, 


T breefold is feeate, three months Diana 
The Virgin hath-—— 


238 | Of Occult Philofophy. Book Il, 
The number .three therefore -is dedicated to this Virgin 
whom they ſay to be powerfull in Heaven, and in Hell. The 
number four is of theSun,which by that number conſtitutes the 
corners of the heavens,and diſtinguiſheth ſeaſons : it is alſo x. 
ſcribed to Cy/lenins, becauſe he alone 1s called the four ſquare 
God, The numbec five conſiſting of the firſt even, and the fif 
odd, as of female, and male,both ſexes, is aſſigned to Mercmr, 
it is alſo attributed to the Celeſtiall world, which beyond th 
four Elements is it ſelf under another form, the fife, The nun, 
ber (ix, which conſiſts of two threes, as a Commixtion of boy 
ſexes, is by the Pythagorians aſcribed to generation, and my. 
riage, and belongs to J'enws, and 7uno, The number ſeven is 
re{t, and belongs to Saturn; the ſame allo doth diſpenceth 
motion, and light of the Moon, and therefore is called by th 
name of Tritonia the Virgin, becauſe ic begets nothing. It 
aſligned to Minerva, becaule it fron of nothing ; alſoq 
Pallas the Virago, becaule it confilts of numbers,as of maksal 
femalcs. This alſo Plutarckalcribes to: Apollo, The numbe 
cight, by reaſon it containes the myſterie of juſtice , is1 
ſcnbed to Zupiter ; it is alſo dedicated ro Yalcan, for of tt 
firſt motion, and number two, which is 740 drawn twiceit 
to itſelf, it conſiſts ; It is alſo attributed ro Cybele the mothe 
of the Gods, to whom every four ſquare is attributed. P! 
tarck afſigns it to Bacchms,or Dionyſus, who is ſaid to be bot 
the eighth moneth : others, becauſe Infants of the eight mone 
do not live, have attributed it to Saturn, and the three Lad 
of deſtiny. The\number nine belongs to the A7oongthe utmd 
receptacle of all Celeſtiall influences , and vertues, as alſoits 
dedicated tothe nine Males, as alſo to Mars,from whom isth 
end of all things. The number ten is Circalar, and belongs 
the Swn,after the ſame manner as unity; alſo ir is attributed! 
7anus , becauſe it is the end of the firſt order, and fre 
whence begins the ſecond unity ; it is alſo aſcribed to th 
world. In like manner the number twelve, becauſe the Su 
going round twelve (ignes, diſtributes the yeer into twelt 
moneths, is attributed to the world, the Heaven, and the Sur 
The number eleven, becauſe it is ſemicircular, is atcributed ti 
the Moon,and alſo deputed to Neptwre. 


CHAI 


Book IT. — OF Occult Philoſophy. 


s 


CH AP. "XXII. 


Of the tables of the Planets, their vertues, forms, aud What 
Divine names, Intelligencies, and Spirits are ſet over 
thews. ; | 
Tis affirmed by Magicians, that there are certain tables of 

| bros diſtributed to the ſeven planets, which they call 

the ſacred tables of the planets, endowed with many, and very 
reat vertues of the Heavens, in as much as they repreſent thar 

Tine order of Celeſtiall numbers, impreſſed upon Celeſtials 

by the 1des's of the divine mind, by means of the ſoul of the 

world, and the ſweet harmony of thoſe Celeſtiall rayes,-ſigni- 
fying according to the proportion of effigies,ſuperceleſtiall In- 
telligencies, which can no other way be expreſſed, then by 
the marks of numbers,and Charaters, For materiall numbers, 
and figures can do nothing in the myſteries of hid things, buc 
repreſentatively by formall numbers, and figures, as 
they are governed, and informed by intelligencies, and divine. 
numerations, which unite the extreams of the matter, and ſpi- 
rit to, the will of the elevated foul, receiving through 
oreat affeRion, by the Ceheſtiall power of the operator,a 
power from God, applyed through the ſoul of the univerſe, and 

obſervations of Celeſtiall conſtellations, to a matter fit for a 

form, the mediums being diſpoſed by the skill, and induſtry 

of Magicians ; But ler us haſten co explain the caoles ſeverally, 

The firſt of them is aſſigned to Satary, and conlilts of a ſquare 

of three, containing the particular numbers of nine, and in 

every line three every way, and through each Diameter ma- 
king fifteen. Now the whole ſum of numbers is fourty five. 

Over this are of Divine names ſer ſuch names as fill up the num- 

ders with an Intelligency to what is good, with a ſpirit to 

what is bad, and out of the ſame numbers is drawn the feal, or 

CharaRer- of Satwry, and of the ſpirits thereof, ſuch-as we 

ſhall beneath aſcribeto its table. They ſay that this table be- 

Ing with a fortunate Satwrn engraven on a plate of lead, doth 

felp 


help to bring forth, or birth, and to make-a man ſafe , and 
powerfull, and to cauſe ſucceſs of petitious with princes, and 
powers: butif it be done with an unfortunate Sat», thatit 
hinders buildings, plantings, and the like,and caſts a man from 
honours, and dignitfes, and cauſes difcords, and rr 
and diſperſes an Army. The ſecond is called the table of 7»; 
ter, Which conſiſts of a Quaternian drawn into it ſelf, con. 
taing ſixteen particular numbers, and in every line, and Diame. 
ter four, making thirty four, Now the Sum of all is 136. jAnd 
there are over it divine names with at Intelligence to good, 
with a ſpirit to bad, and out of it is drawn the CharaRter of 
?epiter, and the ſpirits thereof. They ſay that if it be imprel. 
ſed upon a Silver plate with 7apitey being powerfull, and rul. 


ing,it conduceth to gain, and riches, favor, and love, peace,and 


concord, and to appeaſe enemies, to confirm honors, digni- 
ties, and counſels, and diflolve enchantments if it be engrayen 
on acorall. The third table belongs ro Aars, which is made 
of a ſquare of four containing twenty five numbers, and of 
theſe in every (ide and Diameter five, which make (ixty five, 
and the ſum of all is 325. And there are over it Divine name 
with an Intelligence to good, with a ſpirit to bad,and out of 
it is drawn the CharaQer of Mars, and of his ſpirits. Theſe 
with Mars being fortunate, being engraven on an Tron plate, 
or iword, makes a man potent in war, and judgments, and pe- 
ritions, and cerrible to his enemies, and viRtorious againſ 
them;and if engraven upon the Stone Corre6la,it ſtops blood, 
and the meſtrues;bur if ic be engraven with Aars being unfor- 
runate, on a place of red Brals,it hinders buildings, caits down 
the powerfull from dignities, honors, and riches, and cauleth 
diſcord, ſtrife, and hatred of men, and bealts, chaſerh away 
Bees, Pigeons, and Fiſh, and hinders Mils, and renders them 
unfortunate that go torth to hunting, or fighting , and cauſeth 
barreneis in men and-women, and other Animals, and ſtrikesa 
terror in all Enemies, and compels them to ſubmit. The 
fourth cable is of rhe Sun, and is made of a ſquare of fix, and 


contains thirty ſix numbers, whereof fix in every fide, and Di- | 


ameter,produce 111, and the ſum of all is 666.. There are over 
it 


240 Of Occult Philoſoply. — Book 11, 


KR WE "ER * wg. a aan an nm vp fo oo TT :. oc... 


Ta A 


a 


_ 


— —— OI” 
| — = <. A. ts 


Book [ 1. Ot Occult Philoſophy. 


it divine names with an Intelligency to what is good, and ſpi. 
it to What is evil, and out of it are drawn Characters of the 


Svn, and of the ſpirits thereof. This being engraven on a 


Golden plate with the Sun being fortunate , renders him 
that wears it to be renowned, amiable, acceptable, potent in 
allhis works, and equals a man to Kings, and Princes,clevating 
him to high fortunes, inabling co do whatſoever, he plea- 
ſeth : but with an unfortunate Sun, it makes a tyrant, and 3 
man to be proud, ambitious, unſatishable, and to have an ill 


| cnding. The fifth table 1s of Yerxs, confiſting. of a (quare of 


ſeven drawn into it felf,viz.. of fourty nine numbers, whereof 
ſeven on cach fide and Diameter make 175. and the ſum of 
allis 1225, And there arc over it divine names with an Intel- 
ligency to good, and ſpirit toevil; And there is drawn out of 
it the Charater of Yen«s, and of the ſpirits therevf, This 
being engraven ona Silver plate, Ven#s being fortunate, pro- 
cureth concord, cendeth ſtrife, procureth the love of women, 
conduceth to conception,is good againlt barrencfs,caufeth abi- 
licy for generation, diſſolves enchantments, and cauſeth peace 
between man, and woman, and maketh all kind of Animals 
and Cattle fruitful;and being put into a Dove-houlſe,cauſeth an 
increaſe of Pigeons. It conducerh to the cure of all melancholy 
diſtempers,and cauſcth joyfulneſs;and being carryed abour tra- 
vellers makes them fortunate. Bur if it-be formed upon Braſs 
with an unfortunate Yerxs,it cauleth contrary things to all that 
hath bin above ſaid. The (ixt table is of 1Mercary reſulting from 
the ſquare of eight drawwinto it ſelf, containing ſixty four 
numbers, whereof eight on every (1de and by both Diameters 
make 260. and the ſum of all 2080. and over it are ſet di- 
yine names With an Intelligency to what is good, with a ſpiric 
to what is evil, and from it js drawn a Character oi Alercury, 
and of the ſpirits thereof; and if it be with AZercnry being 
fortunate engraven upon Silver, or Tin, or yellow Brals, or be 
writ upon Virgin Patchment, it renders the bearer thereof 
gratefull, and fortunate to do what he pleaieth : it bringeth 


Y gain,and | rin poverty, conduceth to memory,underſtand.- 


vination, and to the underitanding of occulc things 


REN by 


ing, and 


RY 
of wn Cc ——— CDC I ee as 


—— — - _— — —— 


Of Occult Philoſophy. "  Bookll. 


by dreams: andif it be an unfortunate /Merenry, doth al 
things contrary to theſe; The ſeventh table ts of the Moon, of 
a ſquare of nine multipled into it ſelf, having eighty one num 
bers, in every (ide and Diameter nine, producing 369. an( 
the ſum of all is 3321. And there are over it divine name; 
with an Intelligency to what is good, and a ſpirit to whatiz 
bad. and' o it are drawn the CharaRers of the Moon, and 
the ſpirits thereof. This fortunate Moon being engraven or 
Silver, renders the bearer thercof grateful, aimiable.pleaſan; 
cheerfull, honored, removing albmalice, and il] will. Ir c2ul 
eth ſecurity in a journey, increaſe of riches, and health of body 
drives away enemies and other evil things from what plic 
thou pleaſelt; and if it be an unfortunate Moon engraven in; 
plate of Lead, where ever it (hall be buried , it makes thi 
place unfortunate, and the inhabicants thereabouts, as al{ 
Ships, Rivers, Fountains, Mills, and it makes every man ut- 
fortunate, againſt which ic ſhall be direRly done, making hin 
fly from his Country, and that place of his abode where it (hl 
be buried, and it hinders Phyſitians, and Orators, and all me 
whatſoever in their office, againſt whom it (hall be mad: 
Now how the ſeals, and CharaRtrs of the Stars, and ſpirit 
are drawn from theſe tables, the wiſe ſearcher, and he whid 


(hall underftand the verifying of theſe tables , Chall eafl; 
find out, | 


— Ms. —— 


Mookll., — — Of Occule Philoſophy. 


Es 


Divine names anſwering to the numbers of Saturn. 


Is, Hod. " 


' 
i 45, Jehovak extended, N71 IN 70M 
0 i... Agicl. The Intelligence of Satu/n. WIN 
J\ "1 Zazel, The ſpirit of Saturn. : 51x 
< Divine names an/Wering tothe numvers of Jupiter, 
0! Abab, | NIN 
n; W's | ALL. 
ui =o 
4 El Ab IMS INN 
d "6 Johphiel. The Intcllizence of Zupzter, MI. 
Ft: z6 Hilmael. The ſpirit of 1ypiter, Ix203 
in Names anſwering to the numbers of Mars. 
hy Hehe leeter of the Holy Name. | : M 
a0 k 5. 
5 Adonai '”IN 
Ba: ; Grzphicl The Intelligence of Mars. . 'DX"1 
hin 25 Barzabel 1 he ſpirit of Mars. NINE 
(hal Names anſwering to the numbers of the Sun, 
men Vau the letter of the Holy Name. ? 
W1 He extended the letter of the Holy Name, Ne 
Eloh "8 
P10 11 Nachiel The Intelligence of the $7, 29) 
/hict i Sorath T he ſpirit of the $17, AD 
eallr N awes,anſWwering.to the numbers of Venus, 
- NIN 
p Hagiel The Intelligence of Pcs. 0027 
7 Kedemel. T ke ſpirit of Yen. "R01P 
{2 Pne Seraphim The Intelligencies of Yeung. D'gSW 13 
Names anſ wering to the numbers of Mercury. 
* A;b io 2d, | | 
vie Do eight extended " 
Doni 'J7 
0 Titiel. 'The Intelligence of Meciory, IWVL 
% Tapkthartharath The ſpiric of Mercury. . IT"\ITT183 
Names anſwering to the numbers of the Moon. 
Hod is 
Elim 958 
9 Haſmodai, the ſpirit of the Moo. "NTDwnN 
:1 Xhedbarſchemoth Schartathan, the ſpirit of the ſpirits of the Moon. 
WD WM AT AIATW 


; The Intelligency of the Intell1gence of the Moon. 
21 * Malcha betkariifim hed bereah (chehalim 


DPI” M712 DPW R232 


— — — 


244 Of Occult Philoſophy. Ts Book 11 


——. 


T he T able of Saturn in hx compaſs, In Hebrew note, 


The Seales or Charafers 


Of the Intelligence of Saturn, Of the Spirit of Satur, 


The Table of Jupiter in his compaſs. In Hebrew mit 


15 


EEE 


a Wl 
6 EE 


The Sealer or (harafters 


Of the Intelligence of Jupiter. T he Spirit of Jupite 


La =7 


ur. 


Book [ I. 


Of Occult Phyloſophy. 245 
The Table of Mars i his compaſs. In Heb 
TT: un r1TIeorew notes. 
[0:13 | 7 12013 | \N | 
fn Ee T Sk Tm. 8-44 
EL LLERIEALL ESEZEILELR 
Wo jus 'r 14]23) MY LA'E fa 
6 ATITSEY 351 1iſ[wlalm lt 
The Seals or C hiraBters 
Of M 
f Mars. Of the Intelligence of Mars, Of the Spirit of Mars. 


KL 4| 


—— 


246 Of "Vcout Philoſophy. - Book [1. 


—_— 


tt. 


— 


In Hebrew noter, 
TheT able of the Sun in h:« compaſs. ” 


| 1, I, 3.53.39, 
2.5 1 'wli2nmln 
"Tr 0 4 Bhs o | M13 
14 | 16 — 


20 | 22 | 


PP m——_——_ 


m oy [S:wonr 


— —_p eee 


—— —— 


EE 7 
_ 9 BY | 4? © ' 19 
oth 
4 


C0, 


EE ——ea————— — ——— 


F- "+ IS 


EO. 


T he Seals or Charallers 


rit of the Sun, 
Of the Sun. Of the intelligence of the Sun. Of the Spirit of the 


IL NY ' 
of \/ JN. | 


Book [ I. Of Occult Philoſophy. 


The Table of Venus in her Compaſs. 


—_— 


16 
430 


46 | 15 | 40 9 


—_——— 
— 


| The Seals ,or ( haratters Of the Intelligence 


Of Venus, Of Venus. 


\ 


"wn ” CCC 


Of Occule Plylojophy. — Book LL 


The Tableef Venus in ! ſebrew notes- 


CHESS LOIEKELIkN 
» |\m[r [22 |& | 
+ [Own [7 |» 
XN? | 7 na [32 [wn 
MFEIFFIFMILNE 
[mln ELMFEILI 


Dmimlpbly m3 Mm 


Of the Spirit of Venus, Of the Hitelligences of Venus 


SO; 


Book IT. Of Occult Philoſophy... 


249 


The Table of Mercury in his c ompaſs. 


S199 is TigsioJds ys 
3: ME”. fa | 52 11 .| 10 So 
43 | 23 1 22 44 | 4g ' 19 | 18. 45 
32 | 34 ( 38 29] 25 : 3+] 39 if 
40 [26 i x7 37 | 36 "20-4 3% 7-0-- 
FEE gn 
9 | 55 | 54 2 | 13 51 | 50 1 16 


— — —— 


— 10 ' $E 7” 57 | 


we _ Wed 
The Seals or Chara(ters Of the Intell;igency 
þ 0f Mercury. Of Mercury. 


SIXO 
© 
©, 


Of Occult Philoſophy. Book 1, 
The T able of Mercury in Hebrew wores. '$ 


ER Ee 
a — 


NE 2D 3D | N*| 
TIEN TR 

2 [15 [6 m_\m 
> [na mM? Ye Ing. 
Hf £0 Yi * "N7. "0 : 
[x2 | 38 20 "I 
WA ESEWAM 
Fe -08- 


—_= ——_— 


© 
= 


| 
WE 
\ [2> [5 
FE 
E-Riz 


| 3. 


[27 
| 1] | NO 


_—_ 


Of the Spirit of Mercury. 


Book IT. —Of Occult Philoſophy. 


The T able of the Moon in her C ompaſs. 


37 [7s 129] 70121 | 62] 13 | $4 5 
'6 |38|79|321 71 | 22 | 63 | 14 | 4 a6 


7 7.139 [80:30 [72 [23155 [35 | 
16 | 4p | 8 WELL AREA he I 
57 |17149 |9 ' 41 | 73 | 33 | 68] 25 
26 59 | 18 | 50 | 1 | 42. 74 | 34 | 66 
[_57 EEE 
36 68 i119 |60|11 | 52 | 3 | 4 76 
= EITNFOCIDENCT 


The Seals or Charatters 


Of the Moon. 


Of the Spirit of the Moon, 


Of Occult Philoſophy. Book 1 


——— 


The Table of the Moon in Hebrew wetes. 


Wwjw|y 50 ENEE-TE 
m2 | wp | | V [2 
7 | &. EAFIFECY [7 
GAKNE win [wimly 
Þ [eſo mwjay [235 | mb ind 
min x ILUIKIEN 


_——_—_— 


5 | 22 a2 | im 


no | &. _I3 | 1] y 
mimlyo. bf Wl Wn Wk 


Of the Spirit of the ſpirits Of the Intelligence of the Iv. 
of the Moon. telligences of the Moon. 


Book IT. Of Occult Philoſophy. 


CHAP. XXIII, 


of Geometrical Fignres and Rodics, by what vertue they are 
powerful in Magick, and Which are agreeable to each Ele- 
ment, and the Heaven. 


Eometricall Figures alſo arifing from numbers, are con- 
ceived to be of no lefs power. Of theſe firſt of all,a Circle 


| doth anſwer to Unity, and the number ten ; for Unity is the 


Center, and circumference of all things; and the number ten 
being heaped together returns into a Unity from whence it 
had its beginning, being the end and complement of all 
nambers. A circle is called an i-finitc 1:ne in which there is no 
Terminus a quo, nor Termini 47 11:em, Whoſe beginning and 
end is inevery point, whence allo a circular motion is called 
infinite, not according to time, hurt according to place ; hence 
a Circular being the largeſ? and perfecteſt of all is judged 
to be moſt fir for bindings and conjurations ; Whence 
they who adjure evil ſpirits, are wont to eaviron themfelves 
about with a circle. A Pentangle alſo, as w:th the vertne of the 
number five hath a very great command over evil ſpirits, ſo by 
ts lincature, by which it hach within five obtuſe angles, and 
without five acutes, five double triangles by which it is 
ſurrounded. The interior pentangle containes in it great myſt -. 
ries,which alſo is ſo to be enquired after, and underſtood ; of 
the other figures ,viz. triangle, quadrangle,ſexangle, ſeprangle, 
oRangle,and the reſt,of which many,as they are made of many 
and divers inſeRions, obtain divers ſignifications and ver- 
tues according to the divers manner of drawing, and propor- 
tions of lines, and numbers. The Egyprians, and - Arabians 
confirmed that the figure of the Crols hath very great power, 
and that is the moſt firm receptacle of all Celeſtial-powers, and 
'*Nelligencies, becauſe it is the righteſt figure of all, containing 
foure right angles, and it is the firſt deſcription of the ſuper- 
ficies, having longitude and Jaticude: And they ſaid it is inſpired 


with the fortitude of the' Celeſtials, becauſe their fortitude: 


reſults 


233 


mm 


Of Occult Philoſophy. Book | 0 


reſults by the (traitneſs of angles and rayes : And ſtars are 
then moſt potent when they poſſeſs four corners in the figure 
of the heaven, and make a croſs, by the projeRtion of. their 
rayes mutually, Ic hath moreover, (as we ſhewed before); 
very great correſpondency with the numbers 5. 7. 9>molt po. 
rent numbers. It was alſo reckoned by the Epyptian Priefts, 
from the beginning of Religion amongſt ſacred letters, ſigni: 
fying amonlt them allegorically the life of ferure (alvatiop. [: 
was alſo impreſſed on the PiRute of Serapis, and was Hitd in 
oreat veneration amongſt the Greeks. Bur what here belong 
ro Religion we ſhall diſcuſs elſewhere. This is to be obſerved, 
whatſoever wonderfull thing figures work when we write 
them in Papers, Plates, or Images, they do not doit butby 
the vertue acquired from ſublimer figures, by a certain afteqs 


on which a natural apicude or reſemblance procures, in pack 


2s they are exaRtly configured to them, as from an opps 
wall the Eccho is cauſed, and in a hollow glaſs the colleRic 
of the ſolarie rayes, hich afterward refleing upon at- oppo» 
ſite body, either wood, or any combultible thing, doth forth- 
with burne it : or as an Harpe cavſeth a reſounding in ans. 
ther Harpe, whictfis no otherwiſe but becauſe a ſurable and 1 
like figure is ſet before ic, or as two ſtrings on a Harpe being 
rouched with an equall diſtance of time, and modulated to the 
ſame intention, when one is touched the otherſhakesalſo: 
Alfo the figures,of which wehave ſpoken, & what charaRersſo- 
\ evercoficerrt the vertyes of the Celeſtial figures as they (hall be 
| opportunely impreſſed upon things, thoſe ruling, or be rightly. 
framed, as one figure is of affinity with, and doth expreſs an 
othcr. And as theſe are ſpoken of figures, ſo-alſo they are to 
be- underſtood of Geometrical bodies, which are a Sphear, a 
Tetracedron, Hexacedron, ORocedron, Icocedron, Dodeca 
cedron, and ſuch like, Neither muſt we paſs over what 
fhigures\ Phythagoras and his followers, Timews, Locrus, and 
Plato aſligned to the Elements and Heavens : for firſt of all 
they aſſigned to the earth a four ſquare, and a ſquare of eight 
| _ angles, and of twenty four plains, and (ix baſes in form 
a Dice:to the fire,a Pryamis of a four triangular baſis, and ” 
0 


Book IT. Of Occult Philoſophy. 255. 


—— — —— —— 


ſo many ſolid angles,and of ewelve plaines; to the aire Ota: 7. 
dron,of eight triangular baſes, and fix ſolid angles, and twenty 
four plains - and laſtly, to Water they have aſſigned Icoce- 
dron twenty baſes, twelve ſolid angles: To the Heaven they 
have.afſigned Dodecacedron of twelve five cornered baſes, 
and twenty ſolid angles, and fixty plaines. Now he which 
OD. the powers, relations, and proprierties of theſe figures, 
and bodies, ſhall be able to work many wonderful things in 
Natoral and Mathematical Magick, eſpecially in Glaſſes. 
And I knew how to make by them wonderful things, in which 
my one might ſee whatſoever he pleaſed at a long diſtance, 
/ | 


| CHAP. XXIV. 
Of Muſical Harmony, of the force and power thereof. 


Ulical Harmony alſo is not deſtitute of the pifts of the 
Srars ; foritis a moſt powerful imaginer of all things, 
which-whilſt it follows opportunely the Celeſtial bodies, 
doth wonderfully allure the Celeſtial influence, and doth 
change the affeRions, intentions, geſtures, morions, ations 
and diſpoſitions of all the hearers, and doth quietly allure 
dem to its own properties, as-to gladneſs, lamentation, to 
oldneſs, or reſt, and the hke ; alſo it allures Beaſts, Serpents, 
Birds, Dolphins to the hearing of ics pleaſant tunes. So Birds 
re allured with Pipes, and Harts are caught by the ſame. Fiſh 
nthe lake of Alexandria are detighted with a noiſe. Mufick 
th cauſed friendſhip betwixt Men and Dolphins. The ſound 
fthe Harp doth lead up and down the Hyperborean Swans. 
lelodious voyces tame the 1n4;an Elephants : and the very 
tements delight in Mufick. The H#/efian fountain otherwiſe 
Im, and quier, if the Trumpet ſound, riſeth up rejoycing, 
d ſwells over its banks, There are in Lyaia thoſe which 
ney call che Nymphs Ilands, which at the found of a Tramper 
dthwith come into the middle of the ſea, and turning round * 
ad a dance, and then are returned to the ſhores; M. Farro 
Niftes that he ſaw them. And there are more wonderful 
things 


f" 


Of Occult Philoſophy. Book Ill, 


— - —_— — - — — -————O— W—— — — ————_——— 


things then theſe. For in the ſhore of erica the ſea ſound, 
like a Harpe. A certain {tone of /7egarts makes a found like 
Harpe every time the ſtring of a Harpe is [truck ; ſo.great is the 
power of Muſick, that it appealeth the minde, raiſeth the 
ſpirit, ſtirreth up ſouldiers to /ight, and refreſherhche weay, 
calls back them that are deſperate, refreſheth travellers.” And 
the eArabians (ay, that Camels carrying burdens are refreſhed 
by the ſinging of their leaders. In 1;ke manner, they that cary 
2reat burdens, ſing, and are thereby ſtrengthened and refreſh: 
ed : for ſinging cauſeth delight and {trength, paciheth the an: 
ory, cheareth up thoſe that are ſad and heavy, pacificth ene. 
mies, moderates the rage of mad men, chaſeth away vain ims 
2inations.: Hence it 1s that Democritus and T heophraſtns if. 
tirm that ſome diſeaſes of the body, and minde may thus)x 
cured, or cauſed. So we read that Therpanaer, and Arion 
Lesbos cured the Lesbians,and Fonians by Mulick ; and 1/meni 
of T-cbes cured divers of very great diſcaſes by Muſick ; Mor: 
over, Orpheus, Amphion, David, Phythagoras, Empeaul 
Aſclepiages, Timothews, were wont to do many wonder 
things by ſounds : Sometimes they did ſtir up dull ſpirits) 
familiar ſounds; ſometimes they did reſtrain wanton, furid 
angry ſpirits by more grave tones. So David with a Harp mt 
derated Sax! in a rage. So Phythagoras recalled a luxuri 
yong man from immoderate luſt.So 7 :mothers ſtirred u 
| Alexander to a rage, and again reprefied him. Saxo abe Gra 
Cor ipmunlkan Mabianzin his Hiſtory of the Danes, tells of a certan Muſic 
E4 who boaſted that he could by his Muſick make every one th 
heard it ro be mad ; and when he was conſtrained by the Kia 
command to perfor m the ſame, he endeavoured to work leh 
rall wayes upon the atteAions ; and firſt, by a tone of Muſic 
gravity filled the hearcrs with a kinde of ſadneſs and unſen 
blenels; then by a more lively ſound he made them rejoyce,al 
dance ; and Jattly, he by a more earneſt Muſick, reduced the 
to fury and madneſs. We read allo, thac they in eApaiat! 
were touched with a kinde of dangerous Spider, were aſtoril 
ed uncill they heard a certain ſound, at the hearing of whi 
every one riſeth up and danceth, And it is believed ( Gli 
bell 


— 


l Book L I. 


d; Wl being witneſs) that they that are pained with the Sciatica, are 
e1 Ml caſed at the ſound of a Pipe. Alſo Theophraſtizs reports, that 
the I the ſound of a Flute cures the biting of Spiders. And Democrs- 
the WY :#s himſelf confeſſerh that the Conlort of Pipers, hath been a 
ar, Ml cure for very many diſcaſes. 


nel 
ay | CHAP. XXY, 


0 Wof Sound, and Harmony, and whence their wonderfulneſs in 
operation. | 


iT! Oreover we ſhall not deny, that there .is in Sounds a 
vertue to receive the heavenly gifts ; if with Pythagoras 
” U 1d Plato we thought the heavens to conſiſt by an Harmonial 
1enBWompolition, and to rule and cauſe all things by Harmonial 
\ot-BWones and motions : Singing can do more then the ſound of in 
oc Wnſtrument, in as much as it ariſing by an- Harmonial conſent, 
rom the conceit of the minde, and imperious affeRion of the 
15 Whantaſie and heart, eaſily penecrateth by motion, with the 
r1008efrated and well tempered Air, the acrious ſpirit of the 
0 Meearer, which is the bond of ſoul and body ; and cransferring 
ur008he affeRion and minde of the Singer with it , It moveth the 
> ufcRion of the hearer by his affeRiion, and the hearers phanta- 
We by his phantaſie, and minde by his minde, and (trikerh the 
(1cuinde, and ſtriketh the heart, and pierceth even to the in- 
ic Uirards of the ſoul, and by little and little, infuſeth even diſpo- 
tions: moreover it moveth and ſtoppeth the members and the 
k levWumors of the body. From hence in moving the affeRions har- 
ulicWnony conferreth f much, that not onely natural, but alſo ar- 
nJeifcial and vocal Harmony doth yield a certain power both to 
'Cc1Whe ſouls and bodies : but it is neceſſary that all Conſorts pro- 
d thieed from fit foundations, both in ſtringed inſtruments, in 
[14 Uipes, and yocall ſingings, if you would have them agree well 
tonlWopether : for no man can make the roaring of Lions, the 
{ wiowing of Oxen, the neighing of Horſes, the braying of Aﬀes, 
'(1She grunting of Hogs to be harmonious : | neither can the 

bel G | ſtrings 


Of Occult Philoſophy. Book ll 


ſtrings made of Sheeſs and Wolves guts, be brought to ary 
agrcement, becauſe their foundations are diſſonant ; bur the 
many and divers voyces of men agree togcther, becaufe they 
have one foundation in the ſpecies or kinde : fo many bird, 
aprce, becauſe they have one nizh genus or kinde, and a re. 
ſemblance from above ; alſo artitictal! inſtruments agree with 
natural voyces, becauſe the ſimihtude that 1s betwixt them, i; 
either true ard manifeſt, or hath a certain analogy. But ever 
harmony is either of ſounds or voyces. Sound is a breath 
voycec is a {ound and animate breath ; Speech is a breath pro 
nounced with ſound,and a voyce (1gnifying lomething : the (pj, 
rit of which proceedeth our of the mouth with ſound ard 
voyce ; Chaludins ſaith that a voyce is lent forth out of then. 
ward cavity of the brealt and heart, by the aſliitance of th 
ſpirit. By which, together with the tongue, forming, ar 
ſtriking the narrow paſſages of the mouth, and by the othe 
vyocall organs, are delivered forth articulate ſounds ; th 
elements of ſpeech, by which Interpreter the ſectct motions, 
the minde are Jaid open : but Laftantins faith, that the natur 
of the voyce is very obſcure, and cannot be comprehend: 

how it is made, or what it is. To conclude, All Muſick cor 

ſilteth in voice, in found, and hearing ; ſound without Air cu 

not be Audible, which though it be neceflary for hearing, ye 

as Aire, it isnot of it {elf audible, nor to be perceived by a 
ſenſe, unle!s by accident;for the Sight ſecth it nor, unleſs ith 
colourcd, nor the Ears unleſs ſouriding, nor the Smell un 

odoriferous, nor the Taſte unleſs it be fapid, nor the Tout 
unleſs it be cold or hot, ard ſo fourth: Therefore thou; 
ſound cannot be made without Air, yctis not ſound of then 
cure of Air, nor air of the nature of ſound, but air is the bot 
of the life of our ſentitive ſpirit, and ts not of the nature of a 
ſenſible objx&, but of a more {1mplc and higher vertue ; but 

is meet that the ſenſitive ſoul ſhould vivifie the air joyned to! 
and in the vivificated air, which is joyned co tbe ſpirit. perce 

the ſpecies of objeRs pur forth into aQRt, and this 1s done int 
living air,but in a ſubcile and Diaphanous the vilible ſpecies, 
an ordinary air the audible, ina more groſs air the ſpecies 

Other ſenſes are percgived, CHA 


Book I I. Ot Occult Philoſophy. 259 


nmr_—_— 


the CHAP. XXVI. 


rd il Concerning the agreement of them with the Celeſtial bodies, and 
| y What harmony and ſound is correſpondent of every Star. 

wit | x | 

N, 1 Ut underſtanding now, that of the ſeven Planets, Satzrn, 
very Mars, and the Moon have more of the voice then of the 
th, i Harmony. Satwrn hath fad, hoarſe,heavy, and flow words, and 
P10 ſounds, as it were preſſed ro theCenter; but Mars, rough,tharp, 
: (0- threarning great and wrathful words : the foo oblerveth a 
and mean berwixt theſe two ; but Jupiter, Sol, Venus and Mercury, 
c 1-8 do poſſeſs Harmonies ; yet 7#piter hath grave, conſtant, fixed, 
Fiefi rect, merry, and pleaſant * aarang Sol vencrable, ſettled, 
pure and ſweer, with a certain grace;but Yexxs laſcivious, luxu- 
rious, delicate, voluptuous, diſlolute and fluent : Alercury 
hath Rarmonies more remiſs, and various, merry and plea- 
ſnt, with a certain boldneſs : but the Tone of particulars, 
nd proportionated Conſorts obeyeth the nine Aſuſes. Frps- 
ter hath the grace of the oQtave, and alſo the quinte, viz. the 

Diapaſon with the Diapente : So/ obtains the melody of the 

Rave voice, vis. Diapaſon ; in like manner by fifzeen Tones, 
Diſdiapaſon ; YVenxs keepech the grace of the quinte or Di- 

ppente. /ſercury hath Diateſſaron ; viz. the grace of the 
quarte: Moreover the ancients being content with four 

rings, as with the rumber of Elements, accounted Mercury 

he Author of them, as Nicomachns reports, and by their Baſe 

rings would reſemble the earth, by their Pachypas or middle 

he water; by their note Diezengmenor, or Fyperboleon the 

re; by the Paranete or Synemmenon, or treble, the Air ; but 

terwards 7erpander the Lesbian finding out the ſeventh 

ing, equalled them to the number of the Planets. Moreover, 

hey that followed the number of the Elements, did affirm, 

hat the tour kinds of Muſick di agiee to them, and alſo to 

he four humors, and did think 131 Dorian mulick to be conſo- 


ant to the water and phlegm, the Phrygian to choler and 
S 2 hre, 


Of Occult Phyloſrphy.. - Book], 


fire, the Lydian to blood and air; the mixt Lydian to melan- 
choly and earth : OthersreſpeRing the number and vertue of 
the Heavens, have attributed the Dorian to the Swun,the Phy. 
gian to Mars, the Lyaian to Lupiter, the mixt Lydian to Sa. 
trern, the Hypophrygian to Mercury, the Hypolyaian to Ven, 
the Hypodorian tothe Moon, the Hypo mixed Lyaian to the 
mixed Stars : Moreover they refer theſe modes of Mulick to 
the Muſes, and the ſtrings ro the H:avens,but notin that order 
as we have declared concerning the nine Muſes, amongſt our 
numbers and celeſtial ſouls ; for they fay Thalia hath no Har. 
mony, therefore aſcribe her to Silence, and the Earth ; but 
{tio with the IMoon move after the Hypodorian manner, 
the (tring Proſlambanomenos gg Ajre.Calliope and Mercny 
poſſeſs the Hypophrygian maner, and the Chord, Hypate= Hyps 
tan, or B, Mi. Terpſichore with Venus the Hypolydian manner, 
ard Parahypote, Hypaton ; and for MMelpomene and the Doria 
manner with Licanos, Hypaton, or D.Sol. Re. are applicd tothe 
Sun, Erato with Mars keep the Phrygian faſhion, and the 
Hypatemiſe, or E.ls.mi, Enterpe, and the Lydian Muſick, and 
Pachyparemeſon agree with Jupiter ; Polymnia and Satm 
keep the mixt Lydian manner, and Lichanos Meſon D.Sol.k, 
To Urazia and the fixt Stars the Hypo mixt Lydiax Muſick,aol 
the ſtring Meſe, or A.le.mi.re.are aſcribed, as we reade then 


expreſſed in thefe Verſes. 


Silent Thalia me to th' Earth compare, 

For ſhe by Muſick never doth enſnare, 

After the Hypodorian Clio þnys, 
Perſephone /ikewi/e doth ſtrike Ge Baſe ſtrings, 
Calliope alſo doth Chord ſecond towch, 

' Uſng the Phrygian ; Mercury as mwch : 
Terplichore ſtrikes the third, and that rare, 
The Lydian afick makes ſo Venus fair, 
Melpomene, and Titan do with a grace 
The Dorian Mufick uſe in the forth place, 
T he fift aſcribed is to Mars the god 
Of War, and Erato after the rare mode 


ſ 


20 OD” R—O WO | WO I 


Book [T. = Of Occult Phyloſophy. 


<— —_—w___—AlwSl. 


26r 


—_— 


Of tl! Phrygians, Exterpe doth alſo have 

The Lydian, and ſixt ffring;and /o doth Jove. 
Saturn the ſeventh doth uſe with Polymny, 
eAnd cauſeth the mixt Lydian melody. 
Urania al/o 4oth the eight create, 

And muſick Hy po-Lydian elevate. 


Moreover there are ſome who find out the harmony of the 
Heavens by their diſtance one from another. For that ſpace 
which is betwixt the Earth and the Moon,viz an hundred and 
twenty (1x thouſand /ta/ian Miles, maketh the Intervall of a 
Tone; But from the Moon ro Mercury being halt chat ſpace, 
maketh halt a Tone; And ſo much from Mercury co Venus 
maketh another halt Tone; Bur from thence to the Sun, as it 
were a threefold Tone and a half, and makes Diapente; But 
from the Moon to the Sun, maketh a twofold Dzateſſarox with 
a half; Again from che Sun to Mars is the fame ſpace as from 
the Earth to the Moon,making a Tone; from thence to Zupiter 
half of the ſame making half a [one ;So much likewiſe fromZ#- 
per co Saturn, conlticuting an half Tone , from whence to 
the ſtarry firmament is alſo the ſpace of an halt Tone, There- 
fore there is trom the Sun to the fixed Stars a Diateſſaron 
diſtance of two tones and an half, but from the'Eartch a per- 
et Diapaſon of ſix perteRt cones; moreover allo from the 
proportion of the motions of the planets amonglt themſelves, 
and with che eight Sphere, reſulterh the ſweerelt Harmony of 
all; for the proportion of the motions of Saturn to Fupiters 
motion, i; two fuld and an half; of Z-piter co Mars, alix fold 
proportion ;- of fars to the Sun, Venus and Mercury, which 
0a mannec finith cheir courte in che fame time, is a double 
proportion; their motions to the Moon have a twelve-fold 
P ropertion; bur Satzrns proportion to the {tarry Sphere is a 

thouland and two hurd:cd. tt it be true which Prol/omy 
lth,vsz. thar, that Heaven 15 moved contrary to the primum 

wile in an hundred yecrs, one dogree. Therefore che proper 
otion of the Moon bein» more iwitt, maketh 4 more acute 
lound then the ſtarry firmamenc, Which is che ſloweſt of all, 
S 3 and 


Of Occult Philoſophy. Book 11. 


and therefore cauſeth the moſt baſe ſound ; But by the violent 
motion of-the primum mobile, is the moſt ſwifr, and acute 
ſound of all; but the violent motion of the Moon is molt 
ſlow and heavy, which proportion and reciprocation of moti. 
ons ycelds a mcſt pleaſant Parmory; from herce there are nat 
any longs, ſounds, or muſica!l irſtrumer.ts mere powerfullin 
moving mans affe&ions, or introducing magicall impreſſions, 
then thoſe which are compoſed of rumvers, meaſures,and pro 
portions, after the example of the Heavens. Alſo the Rarmg. 
ny of the Elements is drawn forth from their Baſes, and An- 
les, of the which we have ſpoken before; for between Fire 
and Aire, there is a double proportion in the Baſes, and one 
and an halfin ſolid Angles;again in Planes, a double; there ati 
eth hence an Harmony of a double Diapatfon, and a Diapente, 
Betwixt the Aire and Water, the proportion 1n their Baſess 
double, and one and an half ; hence Niapaſon,and Diapente: 
but in their Angles double; Hence again Diapaſon; but be. 
tween Water and Earth the proportion in the Baſes, is three- 
fold and a third part more; from hence ariſerh Diapaſon, Di 
pente, Diatefſaron; but in the Angles one and an half, agut 
conſtituting Diapente. To conclude, betwixt Earth and Fir, 
in the Baſes the proportion is one and an half, making Di 
pente; but in the Angles, double, cauſing Diapaſon ; bu be 
'rween Fire, and Water, Aire and Earth, there is ſcarce ary 
conſonancy, becauſe they have a perfeR contrariery in ther 
qualities, but they are united by the intermediate Element. 


Book [1. Of Occult Philoſophy. © 


—— 
— 


” CHAP, XXVII, 
- Of the proportion, meaſure, and Harmony of mans body. 
" —; man is the moſt beaurifull and perfeReſt work of 
& God, and his Image, and alſo the Icfler world; therefore 
he by a more perfe compoſition, and ſweet Harmony, and 
= more ſublime dignity doth cortain and maintain in himſelf all 
oy numbers, meaſures, weights, motions, Elements, and all other 
ſe things which are of his compoſition ; and in him as it were in 
ut the lupreme workmanſhip, all chings obtain a certain high con- 
bot dition, beyond the ordinary confonancy which they have in 0- 
Ol compounds. From hence all the Ancients in time palt did 
_ number by their fingers, and ſhewed all numbers by chem; and 
, be they ſcem to prove that from the very joynts of mans body all 
W- unbers meaſures, proportions, and Harmonies iwere invent- 
JM. ; Hence according to this meaſure of the body, they fram- 
—_ d, and contrived ct eir temples, pallaces, houſe:,Theaters;alſo 
Fn heir (hips, engins, and every kind of Artifice, ard every part 
Di"* member of their editices, and bmldir.gs, 2s columnes, cha- 


ters of p\llars, baſes, butrreſſes,feer of pillars. and all of this 
1G, joreover God himſelf taught Noah to build the 
ckeaccordirg tothe meaſure of mans body, and he made 
be whole tab;ics of the world propornonadble ro mans body; 
rom hence it 1s cal;ed the great world, mans body the lefle; 
Therefore tome wiv have written of the Microcoſme or of 
an, mature the body by fx freer, a foot by ten degrees,every 
Kar by fre manares; from hence are numbred (1xty degrees, 
ne make ihiee hanceed minuies, tothe which are compared 
0 many Geometrical cudits, by which AZ7e/es deſcribes the 
'rke; for as the body of man is in length chree hundred mi- 
ues, in breath fifty, in height thirty; ſo the icngth'of the 
Ie was three hundred cubits, the breadth fitty, and the 
clpht thirty; that the proportion of the length to the breadth 
elix fold, to the heighth ten fold, and the proportion of the 
readth to the: height about two thirds. in like manner the 
S 4 meaſures 


1A! 


0f Occult Phyloſopby. 7} 0M ook 11, 


meaſurzs of all the members are proportionate, and conſonant 
both to the parts of the world,and meaſures of the Archetype, 
and ſo agreeing, that there is no member in man which hath 
rn correſpondence with ſome {12n, Star, inte}ligence, divine 
Name, ſo meochurg, in God himiclr the Archetype, 5UT-the 
while meaſure of the body may be turned, and proceeding 
from roundricls, is knowen £0 ecnd TO To agFairy, 


Book IT. Of Occult Philoſophy. 265. 


Alſo the four ſquare meaſure is the moſt proportionated body; 
for, if a man be placed upright with his feer rogether, and his 
zrms ſtrerched forth, he will make a quadrature equilateral, 
whoſe center 1s in the boutom ot his belly. 


= | | 
| | 
—— > - = — — _ | 
_— 
—_— 
=; \ 
> US 9 
= 2 
= Z 
— | 
| Z | 
IWE- | 
Y 
y = 
F 
| 
. 
| | 
© —_ 


Bur. 


C—c— VG OG—mmm—_—O_O 


_——— _— — ———— 


Of Occult Philoſophy. « Book II, 


| D_— —— 


Bur if on the ſame center a circle be made by the crown of the 
head, the arms being let ſall ſo far till the end of the finger 
touch the circumference of that circie, and the feet ſpread x. 
broad in the ſame circumference, as much as the fingers ends are 
diſtant from the top of the head; Then they divide that circle, 
which was drawn from the center of the lower belly, into fig 
equale parts, and do conſtitute a perfect Pentagon ; and the 

tcels of the feet, having refererice iO the naviic,miake a triangle 
of cqual (ides, | 


a... 


Book IT. Of Occule Philoſoply. 267 


But if the Heels being unmoved, the feet be ſtretched forth on 
both ſides co the right and lefe, and the hands lifted up to the 
line of the head, then the ends of the fingers and Toes do 


make a-ſquare of equall (ides, whoſe center is on the navile, in 
the girdling of the body, 


—__ 


AS 


[ 
A 
F-- 


F\ W 
4 
ig? 


j Ul; 


—_—_— 


—_— 


Of Occult Philoſoply.  , Book1l, 


But ifche hands be thus elevated, and the feet an Thighs 
extended in this manner, by the which a man is made (horte 
by the fourteenth parc of his upright ſtature, then the diſtand 
of his feet having reference to the lower belly,they will make 
an equilatecall Triangle; and the center being placed inhy 


navile, -a circle being brought about, will touch the ends of 
the fingers and toes. 


Book II. Of Occult Philoſophy. 


But if the hands be lifted up as high as can be, above the head, 
then the elbow will be equal to the crown of the head, and if 
hen the feet being put together,a man ſtand thus, he may be 
ut into an <quilaterall ſquare brought by the extremities of 
the hands and feet : the center of this ſquare is the navel, 
which is the middle betwixt the top of the head and the knees. 


&. 


270 Of Occult Philoſophy. Book ll 


Now let us proceed to particular meaſures. The compaſs of} 
man under the armpits contains the middle of his length, 
whoſe middle is the bottom of his breaſt : and from thence up. 
ward to the middle of his breaſt betwixt both dugges,and from 
the middle ofhis breaſt unto the crawn of his head, on every 
fide the fourth part ; alſo trom the bottom of his breaſt to the 
bottom of the knees, and from thence to the bottom of the 
ankles the fourth part of man. The fame is the Jatirude of 
his (houlder-blades from one extream to the other : The (ame 
is the length from the elbow to the end of the longeſt tinger, 
and therefore this is called a cubit. Hence four cubics make 
the length of man, and one cubir the bredth which is in the 
ſhoulder- blades, bur that which is inthe compals, one foot; 
now ſix hand-bredths make a cubit, four a foot, and four hn. 
ers bredths make a hand-bredth, and the whole length'of ma 
is of twenty four hand bredths, of {1x foot, of ninty fx finger 
bredths. From the bottom of his breait to the top of his breal, 
* 15 the (1xth part of his length, from the top of his breaſt co the 
cop of his torchead, and lowermoſt root of his hajrs, theſe 
venth part of his length; of a ſtrong, and well ſer body, a fog 
is the ſixth part of the length, but of a tall the ſeventh, Neither 
can(as YVarro, and Gellizes reſtihe ) the tallneſs of mans bodyer 
' ceed ſeven feer, Laſtly, the Diameter of his compals 15the 
ſame meaſure as is from the hand , being (hut unto the inward 
bending of the elbow, and as that which is from the breaftto 
both dugs, upward to the upward lip, or downward cotht 
navel ; and asthat which is from the ends of the bones of tit 
uppermoſt part of the brealt compaſſing the gullet; ands 
that which 1s from the ſole of the foot to the end of the cal 
of the legg. and from thence tothe midd)emwhinic bone of tit 
knee, *All chefe meaſures are cv*.quall, ard inake the feventl 
part of the whole height, The t:ead of a man from the botton 
of the chin to the crown'of his head 15 the eighth part of hs; 
tengih, as allo trom the elbow to the end of the ſhould 
blade : >o great is the Diameter of th © compats of a tall my 
1he com pats of the head drawn by the top of the torchcad,at 
re Þorr not the aincer patrt of che head, make the tilt py 


Book EE: Of Occult Philoſophy. 


the Wl thence co the navell isa third; from thence to the 


er, Ml the leggs make two more; all which areeight parts. More- 


the WY head & chat which is from the chin to the top of the breali,and 
ot; MW that which is from the joynt of the foot to the lole of the foot, 
fn. WF 1 fay theſe three ſpaces joyned together make the ninth pare. 


na MF In bredch the breaſt hath ewo parts, and both Arms ſeven. But: 


en MW chat body which ten face- bredths make, is the moſt ex2Qly pro- 
ea, MW portioned. Therefore the firſt part of this is from the crown of 
te MWthe hexd to the bottome of the noſe ; from thence to the to 

e (e- WM of the breaſt,the ſecond;and then ro the top of the itomack the 
fon MWthird; and trom thence to the navel, the fourth; from thence to 
ther MWche privy embers, the fifth; where is the middle ot. the lengeh 
yer-Wof man; from whence to the ſoles of his feec arc tive other 
;the MW parts, which being joyned to the former, make ten whole, by 
vid which every body 1s meaſured by a moſt proportioned meaſure, 
For the face of a man from the bottom of his chin, co the top 

ofhis forehead, and bottom of the hair1s the tenth part. The 

hand of a man from che ſhucting, to the end of the longeſt fin= 

2r is alſo one part ; alſo berwixe the midele of both dugs is 

one parc, and from both to the top of the guilet is an equilate- 

ralltriangle. The Jatitude of the lower part of the forchead 

from one eare to the other isanother part; the lacitude of the 

thole breaſt,viz. irom the top of the breaſt to the joynts of 

he houlder- blades, is on both ſides one part, which make two. 

he compaſs of the head crols-wiſe from the diſtance of the 
ye brows by the top of the torchead unto the bottom of the 
Winder part of the head, where the hair ends, hath alſo ewo 
arts ; from the ſhoulders on the outſide unto the coupling to- 
gether 


f; WM his whole Icngch ; So much alſo doth the bredth of the breaſt, 
th, Wl Nine face-bredchs make a ſquare well ſec man, and ten a tall 
p- WJ man. The lengeh of man.therefore being divided into nine 
om MI parts, the face trom the top of the forehead. to the bottome 
ery Ml of che chin 1s once; then from the bottom of the throat, or the 
the Wl cop of the brealt unto the rop of the lomack is gon 9 from 

ottoin of 
> of WM the thigh, a fourth; from thence the hipp, to the top of che 
ime Ml calf of che leg, makes rwo; from thence to the joynt of the foor 


ke MY over the ſpace fromthe top of the forehead to the crown of the 


CC — 


— Tweets. Att, 


FO CO I INE — 


Of Occult Philoſophy. Book ll, 


oether of the joynts of the hand, and on the inſide from the 
3rm-Pits unto the beginning of the palm of the hand, and 
the fingers, are three parts. The compals of the head bythe 
middle of the forchead hath three parts; the compaſs ofthe 
irdling place hath four parts in a well ſet man, but in athi 
ody three parts and a half,or as much as is from the top ofthe 
breaſt to the bottom of the belly. The compaſs of the breaſt by 
the arm-pitto the back hath five parts,viz. as much as half th 
whole length. From the crown of the head, to the knurles of th 
gullet is the thirteenth part of the whole altitude. The arms he. 
ing ſtretched upward, the elbow is even to the crown of th 
head. But now let us ſee how equal the other commenſuration 
are to one the other. As much as the diſtance is from the chinty 
the top of the breaſt, ſo great is the latitude of the mouth; z 
much as is the diſtance betwixt the top of the breaſt, tothe 
navell, ſo great is the compaſs of the mouth ; as much agty 
diftance is from the chin to the crown of the head, fo grexi 
the latitude of the girdling place; as is the diſtance from 
top of the noſe to the bottom, ſuch is the diſtance betwixtth 
chin, and the throat. Alſo the cavity of the eyes from 
place betwixt the eye-brows unto the inward corners, and 
extenſion of the bottom of the noſe, and the diſtance from 
bottom of the noſe tothe end of the upper lip;I fay theſe thr 
- areequals amongſt themſelyes; and as much as from the top 
the nail of the forefinger to the lowermoſt joynt thereof, 


O_o. a ee ee ———————_— 
Book I I. Of Occule Philoſophy. 


WW ( 
( 


MW 
O 


VO 

—,, }! f 

= : S IA 
——< 


nd from thence where the hand is joyned to the arm on the 
uſide,and in the inſide from the top of the naile of the middle 
nger unto the lowermolt joynt, and from thence to the ſhut - 
ng of the hand; I ſay all theſe parts are equall amongſt them- 
lyes. The greater joynt of the forcfinger equals the height 
f the forehead; the other two to the top of the naile equall 


ic noſe, from the top to the bottom; the firlt and the greater 
A joynt 


bt. et. 


224 Of Occult Philoſophy. Book [1 


joynt of the middle finger equals that ſpace which is betwin 
the end of the noſe to the end of thechin ; and the ſecong 
joynt of the middle finger is as much as the diſtance from the 
bottom of the chin to the top of the lower lip ; but the third 
as from the mouth to the end of the noſe, but the whole han{ 
as much as the whole face. The greater joynt of the thumbi; 
as much as the widneſs of the mouth , and as the diſtance he- 
twixt the bottom of the chin, and the top of the lower lip, 
but the leſſer joynt is as much as the diſtance berwixt ther, 
of the lower and the end of the noſe ; the nailes are halfy 
much as thoſe joynts which they call the naile joynts. Th 
diſtance betwixt the middle of the eye brows to the outwal 
corners of the eyes is as much as berwixt rhoſe corners and th 
ears. The hight of the forchead, the length of the noſe, al 
the widreſs of the mouth are equall. Allo the bredth of t& 
hand, and foot are the ſame, The diſtance berwixt the loye 
part of the ankle co the top of the foot is the ſame as that 
ewixt the top of the foot and the end of the nailes, Th 
diſtance from the top of the forchead to the place betwixt tk 
eyes, and from that to the end of the noſe, and from thencet 
the end of the chin is the ſame. The eye-brows joyned topt 
ther are as much as the circle of the eyes, and the half circle 
the ears equals the widneſs of the mouch : Whence the circk 
of the eyes, ears, and mouth opened are equalf. The bred 
of che nole is as much as the length of theeye ; Hence ti 
eyes haye two parts of that ſpace which is betwixt bothexrr 
mities of the eyes ; a third part the noſe that is betwixt tak 
up. From the crown of the head to the knees the navel ist 
middle; from the cop of the breaſt to the end of the noſe t! 
knurle of the throat makes the middle; from the crown 
the head to the bottom of the chin, the eyes are the midi 
fromthe fpace berwixt the eyes to the bottom of the chin, 
end of the noſe is the middle : from the end of the noſe tot 
bottom of the chin, the end of the lower lip is the middle; W* 
thitd part of the ſame diſtance is the upper lip. Moreover 
theſe meaſures are through manifold proportions, and harmiſt 
niacall conſents conſonant oneto the other ; for the thumd 


—_ 


Book I I. Of Occule Philoſophy. 


67) 


co the wreſt ina circular Meaſure in a donble proportion and 
half; For it contains it ewice and a half as five is to two ; But 
the ptoportion of the ſame to the brawn of the Arm neer the 
ſhoulder is triple ; The greatnefle of the leg is ro that of the 
Arm, a proportion half ſo much again as of three to two; And 
the fame proportion is of the neck to the leg, as of that ro 
the Arm, The proportion of the thigh is triple to the Arm ; 
The proportion of the whole Body to the Trunk; 1s cigth and 
2 half; From the Trunk or Breſt to the legs, and from 
thence to the ſoles of the Feet, aThird and a half; From the 
neck to the navell, and to the end of the trunk a Double. 
The latitude of them to the latitude of the thigh, is half fo 
much again ; of the head co the neck triple, of the head co 
the knee triple,: the ſame to the leg. The length of the fore- 
head berwixt the temples is fourfold to the height thereof ; 
Theſe are thoſe meaſures which are everywhere found ; by 


which the members of mans body according to the length, - 


bredth, height , and circumference thereof agree amongſt 
themſelves, and alſo with the Celeſtials themſelves : all which 
meaſures are divided by manifold proportions either npon 
them that divide,or are mixed, from whence there reſults a ma- 
nifold Harmony. For a double proportion makes thrice a Di- 
apaſon ; four times double, twice a Diapaſon, and Diapente. 

fer the ſame manner are Elements, qualities, complexions, 


e thſWand humors proportioned. For theſe weights of humors and 


complexions are aſtigned to a ſound and well compoſed man, 
Wviz.che cight weights of blood, of flegm four, of choler ewo,of 

melancholy one , that on both ſides there ibe by order 2 
double proportion ; but of the firſt co the third , and of the 
xond to the fourth, a four times double proportion ; 
bur of the firft to the laſt an eighrfold. Dz2/corides ſaith, 
that the heart of a man in che firſt yeer hath'the weighr of two 
Drams;in the'ſecond four,and ſo proportionably in the fiftyerh 
feer to have the weight of a hundred Drams, from which 
ime the decreaſes are again reckoned to an equilibrium, which, 


be courſe being'tnded, may return to the ſame limir, and nor 
T 2 exceed 


PL 


Of Occult Philoſophy. Book Il 


exceed the ſpace of life by the decay of that member ; 
which account of a hundred years, he circumſcribed the life gf 
man. And this ſaith Pliny was the herefie of the Egyprian 
The motions alſo of the members of mens bodies anſye 
to the Celeſtial motions, and every man hath in himſelf ch: 
motion of his heart, which antwers to the motion of the Wn 
and being diffuſed through the Arteries into, the whole body, 
Ggnifics to us by a molt lure rule, years, moneths, dayes,houn 
and minutes, Moreover, there is 3 certain Nerve found by th 
Anatomiſts about the nod of the neck, which being touche( 
doth ſo move all the members of the body, that every one 
them move according to its proper motion ; by. which lik 
couch Ariſtotle thinks q = members of che world are more( 
by God: And there are two veines'in the neck, which bei 
held hard preſently the mans ſtrength failes, and his ſenſesar 
taken away untill they be looſened. Therefore the eternd 
Maker of the world when he was co pur the foul into ti 
body, as into its habitation, firſt made a fit lodging worthy 
receive it, and endows the moſt excellent foul with a mip 
beautiful body, which then the ſoul knowing its own divinin,o 
frames and adorns for its own habitation. Hence the peopk 
of e/£thiopia, which were governed by the wiſdofn of Gym 
ſophiſts, as Ariſtotle wicnefleth, did make them Kings, not 
thoſe which were molt Rrong, and wealthy, but thoſe one 
which were moſt proper and beautiful ; for they conceivtl 
that the gallantry of the minde did depend upon the excellewiÞ 
cie of the body. Which many Philoſophers, as well ancient if 
m oderne,confidering, ſuch as ſearched into the ſecrets of ca 
ſes hid in the very Majeſty of Naruce, were bold to affert, thit 
there was no fault of, and no dilproportion in the body,whic 
the vice and intemperance of the minde did not follow, be 
cauſe it is certain chat they do increale, thrive, and operate 
the help one of the other. 


CHA? 


Book I I. Of Occult Philoſopty. 


CHAP. XXVIII. 
Of the (ompoſition and Harmony of the hunane ſoul. 


A® the Conſonancy of the body conſiſts of a due meaſure 
and proportion of the members : ſo the conſonancy of 
he minde of a due temperament, and proportion of its ver- 
s and operations which are concupiſcible, iraſcible, and 
ſon , which are ſo proportioned together. For Reaſon ro 
dncupiſcence hath the proportion Diapaſon; but to 
ger .Diateſſaron : and Iraſcible ro Concupiſcible hath 
he proportion Dzapexte. When therefore the belt propor- 
jonated ſoul is joyned to the belt proportionated body, it is 
nanifeſt that ſuch a man alſo hath received a moſt happy lot 
the diſtribution of gifts, for as much as the ſoul agrees with 
te body in the diſpoſition of Naturals, which agreement in- 
led is moſt hid,yet after ſome maner ſhadowed to us by the 
iſe, But to baſten to the Harmony of the ſoul, we mult in- 
uice into it by thoſe Medinms by which it paſſechto us,(s.e.) 
-opeiW@y Celeſtial Bodics,and Sphears; Knowing therefore what are- 
| on of the ſoul to which the Planets anſwer, we (hal by 
hoſethings which have been ſpoken of before, the more ealily 

ww their agreements amongſt themſelves. For the Aſoone 


) 
veloverns the powers of increaſing and decreaſing; the Phantaſie 


d Wics depends on Mercury ; the Concupiſcible vertue on 


ne offers ; the Vicall on the Swn; the Irafcible on Mars; the Na- 


ral 0n Jpiter: the Receptive on Satary : but the Will as the 
rimwms Mobile, and the guide of all theſe Powers at pleaſure, 
dfficing joyned with che ſuperior intelleR, is always tend- 
W's to good; which intellect indeed doth alwayes ſhew a path- 
ay to the Will, as a Candle to the eye ; but it moves not it 
If, but is the Miſtriſs of her own operation, whence it is cal- 
( Free Will; and although it alwayes tends to good, as an 
jeR ſutable to it ſelf yer ſometimes being blinded with 

or, the animal power forcing it, it chooſeth evil, believing it 


be good. Therefore Will is defined to be a faculcy of che in- 
: is, rellea, 


Of Occult Philoſophy. Book 11. 


telleR, & Will wherby good is choſen by the help of Grace;and 
Evil,that not afſiſting.Grace therefore,which Divines call Cha. 
rity, or infuſed Love is in the Will, as a firſt mover ; which be. 
ing abſerit, the Whole conſent falls into Diſſonancy. More. 
over, the ſoul anſwers to the Earth by Senſe, ro the Waterby 
Imagination, to the Air by Reaſon, to the Heaven by the 
IntelleA, and the foul goes out into an Harmony of them, 
according as theſe are tempered in a mortall body. The wik 
Ancients therefore knowing that the Harmonious diſpolitions 
of bodies and ſouls are divers, according to the divertliyd 
the complexions of men, did not in vain uſe Muſical ſounds 
and ſingings,zs to contirm the health of the body,and reſtore 
being loſt, ſo co bring the minde to wholſome manners, untill 
they make a man ſurable to the Celeſtial Harmony, and mak 
him wholly Celeſtial. Moreover, there is nothing more cthcy 
cidus to drive away evil ſpirits then Muſicall Harmopy (for 
they being faln from that Cele!tial Harmony, cannot endurt 
any true conſcnt, as being an c::.my-to them, bur fly from it) 
as David by his Harp appcaſed $az1, being troubled with u 
evil ſpirit. Fence by the ancient Prophets and Fathers, who 


knew theſe Harmonicali myiteries, linging and Muſical ſound 
were brought into ſacred [orviſes. 


CHAP. -XXIX. 


bY 


Of the Obſervation of Celeſtials, neceſſary in every Magit 
Work. 


Very natural vertue doth work things far more wonderl 

when it1s not onely compounded of a Tatural prope 
tion, bur alſo is informed by a choice obſervation of the £ 
leſtia!s opportune to this (viz. when the Celeſtial power! 
me {t ſtrong to that effeR which we delire, and allo kc!p d 
many 'Celeitials) by ſubjeQRting inferiors to the Celeitials, 
proper females to be made fruitful by their males. Alſo in eve 
work there are to be-obſcrved, the ſicuation, motion, al 


alſx 


Book I 1. Of Occult Philoſophy. - 


279 


ha. Wl how all theſe ſtand in. refegence to the length and latitude of 
he. WI the Climate ; for by this are varyed the qualities of the angles; 
which the rays of Celeſtia) bodies upon the figure of the thing 
deſcribe, according to which Celeſtial vertues are infuſed. 
the WW S0 when thou art working any thing which belongs to any 
Planer, thou muſt place it in irs dignities, fortunate, and 
wie WY powerful, and ruling in the day, hour,and in the Figure of the 
Heaven. Neither (halc thou expeR the (ignification of the 
yo! work to be powerful, bur alſo thou mult obſerve the Aſoos 
1nd WM opportunely direRed co this ; for thou ſhale do nothing with- 
re ir Wl out the aſſiſtance of che ſoon : And if thou haſt more patterns 
nc; Ml ofthy work, obicrve chem all being moſt powerful, and look- 
nake MY ing upon one che other with a friendly aſpeR: and if thoucanſt 
64. I not have ſuch aſpeRs, it will be convenient at leaſt that thou 
(or take chem 3ngular. Bur thou ſhalt cake the don, either 
dur when (he looks upon both, or is joyned to one, and looks upon 
m it) tbe other ; or when (he paſſeth from the copjunRion, or aſpeR 
h a of one to the conjuQtion or aſpeR of the other : for that I 
wh conceive muſt in no wiſe be omitted ; alſo thou ſhalt in every 
work obſcrve 7ercrry ; for he is a meflenger betwixt the 
higher gods, and infernal gods ; when he goeth to the good 
heincreaſeth their goodneſs; when to the bad, harh influence 
ppon their wickedneſs We call it an unfortunate Sign,or Pla- 
net, when it is by the aſpeR of Saturn or Mars, eſpecially op- 
ofite, or quadrant; for thele are aſpeRts of enmity; but a con- 
junRion,or a trine,or ſextile aſpeR are of friendſhip; berwixt 
heſe there is a greater conjunRion : but yer if thou dolſt alrea- 
dy behold it through a trine, and the Planer be received, it is 
accounted as already conjoyned, Now all Planets are afraid 
df the conjunRion of the Sww,rejoycing in the trine,and ſextile 
ape thereof. | | 


| = as CHAP. 


*— 


nf p<! of the Stars, and Planets, in Signs and Degrees, and- 


Of Occult Philoſophy. Book [ 


A 


CHAP. XXX. 
when Planets are of moſt powerful influence. 


Ow we ſhall have the Planers powerfull when they ar, 

ruling in a Houſe, or in Exaltation or Tryplicity, 
rerm, or face without combuſtion of what is direR in the þ. 
ure ofthe heavens,vsz, when they are in Angles, eſpecially of 
the riſing, or Tenth, or in houſes preſently ſucceeding, 
in their delights. Bur we muſt take heed that they be notin 
the bounds or under the dominion of Saturn or Mars, lat 
they be in dark Degrees,in pits or vacuityes. Thou ſhalt o 
ſerve that the Angles of the Aſcendent, and Tenth and $ 
venth be fortunate, as alſo the Lord of the Aſcendent an( 
place of the Sun and Moon, and the yn part of the for 
rune, and the Lord thereof, the Lord of the foregoing Cop 
junRion & prevention : 3ut that they.of the malignant Plant 
fall unfortunare, unleſs haply they be fignificators of thy wot 
or can be any way adyantagious to thee ; or if in thy reyoluts 
on or birth, chey had the predominancy; for then they ar 
not at all to be depreſſed. Now we ſhall have the 1/om 
powerful if (he be in her houſe, or exaltation, or triplicity, 
face, and in degree convenient for the defired work, and i 
it hatha manſion of theſe twenty and eight ſutable to it { 
and the work ; Lether not be in the way burnt up, nor ſlow i 
courſe;ler her not be in the Ecclipſe,or burnt by the Sun, unl 
ſhe be in unity with the Sun ; let her not deſcend in th 
Southern latitude, when (he goeth out of che burning, neithe 
let her be oppoſite to the Sun,nor deprived of light, let hern 
be hindred by Aars, or Satarn.T will not here diſcourſe at 
longer of theſe, ſeeing theſe, and many more neceſſary thing 
are ſufficiently handled in the Volums of Aſtrologers, 


CHA 


Book I 1. Of Occult Philoſophy. 281 


— —_ 


Of the Obſervation of the fixt Stars, and of their Natures. 


Here is the like conſideration to be had in all thinzs con- 

cerning the fixt ſtars, Know this Thar all the tixc ſtars are of 
the ſignification and nature of che ſeven Planets ; bur ſome are 
of the nature of one Planer, and ſome of rw91-:. Heace as often 
25 any Planet is joyned with any of the fxt ſtars of irs own nas 
cure, the ſignification of that ſtar 'is made more powerful, and \ 
the narure of the Planer. augmented :- bur if ir be a ſtar of ewo 
natures, the nature of that which ſhall be the (tronger, with 
it (hall overcome in (ignification ; as for example, if it be of 
the nature of Mars, and Venus ; if Mars (hall be the ſtronger 
with it, the nature of Afars (hall overcome; bur it Venus, the 
nature of Yen (hall overcome, Now the natures of fixe ſtars 
are diſcovered by their colours, as they agree with certain 
Planers, and are aſcribed ro them. Now the colours of the 
Planets are theſe : of Satwrn, blew, and leaden, and (hining 
with this : of 7«piter citrine neer to a paleneſs, and. clear 
with this ; of Mars, red, and fiery ; of the Sun, yellow, and 
when it riſeth red, afterward glittering : of Venus, white 
and ſhining; white with the morning, and reddiſh in the eve. 
ning : of Mercary,glitteringzof che Aſoon, fair. i\now alſo that 
of the fixed ſtars by how much the greater, and the brighter 
and apparent they are, ſo much the greater and ſtronger. is 
the (ignification ; ſuch are theſe ſtars which are called 
dy the Aſtrologers of the firſt, and ſecond Mazn:cude. I will 
tell thee ſome of theſe which are more pocunc ro this fa- 
wlry, as are iz teNavel of Andromeda 1n wo and twene 
tieth degree of Aries, of the nature of Venus. Mercury: ſome 
callit Zovial, & Satwurnine. The head of A/- 1 in the eighteenth 
degree of T awrus, Of the nature of Sazn/n and Fxpiter. The 
Pleiades are alſo in the two and twenticth degree,a £27 (tar 
by Nature and by complexion Martial. Alſo in the thicd degree 
of Gemini is eAldeboram, of the nature of Mars, and com- 


plexion of Yenus :; but Hermes placeth this in the _ 
fch 


AP 


— 


Of Occult Philoſoply: Book 11, 


—_— — —_— CE. = x 


fifch degree of Aries. The Goat-ſtar is in the thirteenth 
degree of the ſaid Geminz, of the nature of 7«piter, and $a. 
ters ; the greater Dog-ſtar is in the ſeventh degree of Cancer, 
and Venereal : the leſſer Dog-ſtar is in the ſeventeenth degree 
of the ſame, and is of the nature of Mercwry, and complexion 
of Mars. The Kings ſtar, which is called che Heart of the Lion, 
is in the one and twentieth degree of Leo,and of the nature of 
7upiter and Mars ; the tail of the greater Bear is in the nine. 
ceenth degree of Yirgo, and is Venereal, and Lunary. The Star 
which is called che right wing of the Crow is1n the ſeventh de- 
gree of Libra, and in the thirteenth degree of the ſame is the 
left wing of the ſame, and both of the nature of Satwrn and 
Mars. The Star called Spica is in the (1xteenth degree of the 
ſame, and is Venereal and Mercurial. In the ſeventeenth de. 
gree of the ſame is «Alcameth, of the nature of Mars, and 
7Zw#piter ; but of this when the Swxs aſpeR is full towards it; of 
chat when on the contrary. Elephera in the fourth degree of 
Scorpio, of the nature of YVenxs, and Mars : The Heatt of the 
Scorpioz is in the third degree of Sagittarius, of the: nature of 
Mars, and 7upiter : the falling Vulture is in the ſeventh de. 
gree of Capricorn, Temperate, Mercurial, and Venereal : The 
paile of Capricorn 1s in the (ixteenth degree of Aquarimzs, of the 
nature of Satzry, and erciry : The Starcalled ihe Shoulder 
of the Horſe, is in the third degree of P/c:s, of the natnre of 
Zapiter and Hars. And it ſhall be a general rule for theeto 
expe the proper gifts of the Stars-whilelt they rule,to be pre- 
vented of them, they being unfortunate, and oppoſite, as 15+ 
bove ſhewed. For Celcſtial bodies, in as much as they are afte- 
Qcd fortunately, or unfortunately, ſo much do they affeR us 
our works, aud thoſe things which we uſegdreunately, or un: 
happily. And although manycffeRs proceed from the tixr Stars 
yer they are attributed to the Planers, as becauſe. being more 
neer to us, and more diſtin and known, fo becauſe they & 
ecute whatſoever the ſuperior Stars communicate to them. 


CHAP, 


Book IT, Of Occult Philoſophy. 


283 


CHAP, XXXII. 
Of the Sun, and Moon, and their Magicall conſiderations. 


He Sun, and Moon have obtained the adminiſtration or 
ruling of the Heavens, and all bodies under the heavens. 

The Sun is the Lord of all Elementary vertues; and the Moon 
by vertue of the Sun is the miſtreſs of generation, increaſe, or 
decreaſe. Hence Albumaſar ſaith, that by the Sun and Moon 
life is infuſed into all things, which therefore Orphens cals the 
enlivening eyes of the heaven.. The Sun giveth lighttoall 
things of ic ſelf, and give; it plentifully ro all things not only 
in the Heaven, Aire,bur Earth and Deep: whatſoever good we 
have,as Famblicus (aith, we have it from the Sun alone, or from 
it through other things. Heraclitzs cals the Sun the fountain 
of Celeſtiall light; and many of the Platonifts placed the 
ſoul of the world chiefly in the Sun, as that which filling the 
whole Globe of the Sur: doth ſend forth its rayes on all ſides 
25 it were a ſpirit throvgh all things, diſtributing life, ſenſe and 
motion to the very Univerſe. Hence the ancient Narturaliſts 
called the Sun the very heart of heaven ; and the Caldears put 
itasthe middle of the Planets. The Egyptians alſo placed itin 
the middle of the world, viz. betwixc the two fives of the 
world, e.s. above the Sun they place five Planets, and under 
the Sun,the Moon and four Elements. For itis amonglt the 
other Sears the image and ſtatue of the great Prince ot both 
worlds,viz, Terreltiall, and Celeſtial); the true light, and the 
molt exa&t image of God himſelf; whoſe Eſſence reſembles the 
Father, Light the Son, Heart che Holy Ghoſt. So-thar the Pla- 
toniſts have nothing to hold forth the Divine Effence more 
manifeſtly by, then this. So great is- the confenancy of ic to 
God , that Plato cals it the conſpicuous 5on of God;and 1am- 
blicws cals it the divine image of divine intelligence. And our 
Diony ſis cals it the perſpicuous ſtatue of God. Ir fits as king 
in the middle of other Planers, excelling-all in light, greatneſs, 
fairneſs, enlightning 31), diſtribucing vertue co them to diſpoie 
inferior bodics, and regulating and diſpoſing of their morions, 
lo 


_ 


Of Occult Philoſophy. — Book 11, 


O—— 


ſo that from thence their motions are called daily, or nightly 
Southern, or Northren, Orientall, or Occidentiall, dire&, or 
retrograde; and as it doth by its light drive away all the 
darkneſs of the night, ſo alſo all powers of darkneſs, which we 
read of in Fob; Afſoon as morning appears,they think of the 
ſhadow of death : And the Pſalmilt ſpeaking of the Lyon 
whelps ſeeking leave of God «to devour, faith, The Sun is 
riſen, and they are gathered together, and ſhall be placed in 
their dens ; which being put to flight, it followes, Man (hall 
0 forth to his labor. The Sun therefore as it poſſeſſeth 
the middle Region of the world , and as the heart is in 
Animals to the whole body , ' So the Sun is over the: heaven, 
and the world , ruling over the whole Univerſe, and thok 
things which are in it, the very author of ſeaſons, from whence 
day and year, cold and hear,” and all other qualities of ſez. 
ſons and as ſaith Ptolemy, wheh.it comes unto the place of 
any Star, it ſtirs up the power thereof which it hath in the 
Aire. Soas with /ars, heat; with Satwrx, cold; and it di- 
ſpoſeth even the very ſpirit and mind of man; from hence itis 
ſid by Homer, and approved by Ariſtotle, that there arein 
the mind ſuch like mottons, as the Sun the Prince and mode- 
rator of the Planets every day bringethto us ; but the Moon, 
the nigheſt co the Earth, the receptacle of all the heavenly In- 
fluences, by the ſwiftneſs of her courſe is joyned to the Sun, and 
the other Planets and Stars, every month, and being madey 
it were the wife of all the Stars,is the moſt fruicful of the Stars, 
and receiving the beams and influences of all the other planets 
and Stars as a conception, bringing them forth to the inferior 
world as being next co it ſel! ; for all the Stars have influence on 
it being the laſt receiver, which afterwards communicateth 
the influences of all the ſuperiors to theſe inferiors, and pours 
them forth 'on the Earth; and ic more manifeſtly diſpoterh 
theſe inferiors, then the others, and its motion is more lenly 
ble by the familiarity and” propinquity which it hath with us; 
and as a medium betwixt both, tuperiors and inferiors, com- 
municateth them to them all; Therefore her motion is to be 


obſerved before the others, as the parent of all cnc 
whi 


SIT. It Philoſophy. 
B 00 Of Occult Philoſophy #4 


which it diverſely iſſueth forth in theſe Inferiozs, according to 
the diverſe complexion, motion, (ituation,and different aſpeRs 
tothe planets and others Stars;and though it recceiverh powers 
from all the Stars, yer eſpecially from the Sun; as ofc as iris in 
conjurRion with the lame, it is repleniſhed with vivilying ver- 
we, and according to the alpeR thereof it borroweth irs com - 
plexion; for in the fiſt quarter, aS the Feripatetickes deliver, 
it is hot and moiſt; in the ſecond; hot and dry; in the third, cold 
and dry; in the fourth cold and- moiſt; and alchough it is the 
loweſt of che ſtars, yet it bringeth forth all the conceptions of 
the ſuperiors ; for from it in the heavenly bodies beginneth 
that ſeries of things which Platocalleth the Golden Chain, by 
the which every thing and cauſe being linked one to an other, 
dodepend on the ſuperior, even until{it may be brought to 
the ſupreme cauſe of all, from which all chings depend ; from 
hence is ir, that without the Moon intermediating, we cannot 
at any time attra@ the power of the ſuperiors. Therefore 
Thebit adviſeth vs, for the taking of the vertue of any Star,to 
take the ſtone and herb of that plant, when the Moon doth 
either fortunately get under or hath a good aſpeR on thac 
Star, 


ee EE 


CHAP. XXXTIII. 
Of the twenty eight Manſions of the Moon, and their ver- 


Wes, 


AN ſeeing the Moon meaſureth the whole Zodiach in the 
ſpace of twenty eight dayes ; hence is it, that the wiſe- 
of the Indians and ancienteſt Aſtrologians have granted 
wenty eight Manſions to the Moon, which being fixed in the 
ght ſphere, do enjoy (as Alphares faith) diverte names and 
roprieties from the diverſe Signs andStars which are contain- 
d in them, through which while the Moon wandveth,ic ob= 
aneth other and other powers and vertues ; bur every one of 
eſe Manſions according to the opinion of Abraham, con- 
nth cwelye degrees, and one and fifty minutes, and almoſt 
twenty 


. Of Occult Philoſophy. Book 1I, 


twenty (ix ſeconds, whoſe names and alſo their beginnings i 
the Zodiack of the eight ſphere,are theſe. The firſt is called 4. 
' »ath, that is the horns of eAries; his beginning is from the 
head of Aries of the eighth ſphere; ir cauſeth diſcords, and 
journies; the ſecond is called A//othaim or Albochan,that is the 
belly of Aries, and his beginning is from the twelfth degree 
of the fame ſign, fifty one minutes, twenty two ſeconds com. 
pleat ;:it conduceth to the finding of treaſures, and to the re 
raining of captives; The third is called Achaomazoy or eA. 
thoray, that 1s, ſhowring or Pleiades;his beginning is from the 
twenty five degrees of Aries compleat fourty two minutes,and 
fifty one ſeconds; it is profitable ro Saylers, Huntſmen, and Al. 
chymiſts ; The fourth Manſion is called A/debaram or Allz 
[amen that is the eye or head of 7 anras;his beginning is fron 
the cight degree of Taxrxs, thirty four minutes, and ſeventeen 
—_—_ of the ſame Taxrxs being excluded; it cauſerh the: 
{truRion and hindrances of buildings, fountains, wels, of gol 
mine$,the flight of creeping things,and begetteth diſcord. Th 
fift is called eAlchatay or Albachay; the beginning of it is i 
ter the twenty one degree of Taxrus, twenty five minute, 
fourty ſeconds; it helpeth ro the return from'a journey, totk 
inftruction of ſcholars, it confirmeth edihices, it giveth health 
_ and good will, the (1xth is called Alhana or Alchaya,that istt 
little Star of great light; his beginning is after the fourth: 
gree of Gemns, ſeventeen minutes, and nine ſeconds ; it cot 
Uuceth to Hunting, and belieging of Towns, and revenge 
princes, it deſtroyeth Harveſts and fruits and hindreth the 0 
ration of the Phyfitian. The ſeventh is called Aldimiach or 4 
arzach, that is the Arm of Gemini and veginneth from till 
ſeventeeneth degree of Gemim, eight minutes ard chirty foul; 
ſ{cconds, and laſteth even to the end of the ſign; it confertet 
22in and friendſhip, its profitable to Lovers,it ſcareth flyes, 0 
ſtroyeth Magifteries. And ſo is one quarter of the heaven c0! 
Pleared in thefe feven Manſtons;and 1n the like oreer and nut 
ber of degrees, minutes and ſeconds, the remaining Mani 
in every quarter have their ſeveral! beginnings; namely 1v,t 


in the firſt ſigne of this quarter three Manſions take cheir 
inning 


Book I I. of Occult Philoſophy. 


Cs 


28> 


»innings, in the other two (ligns ewo Manſions in each; There. 
fore the ſeven following Manſions begin from Cancer , whoſe 


the WW names-are Alnaza or Aratrachya that is miſty or cloudy,viz. 


and WF the eighth Manſion; it cauſeth love, friendſhip, and ſociety of 
the Wl fellow cravellers, it driveth away mice and affliteth Captives, 
ret confirming their impriſonment. Afrer this is the ninth called 
on i {rchaam or Arcaph,that is the eye of theLyon;zit hindrethHar- 
eB teſts and travellers, and putreth diſcord between men. The 
A WM tenth is called Alpe/ioche or Albgebh, that is the neck or fore. 
the WM head of Leo; it {trengtheneth buildings, yeeldeth love, bene - 
an BY rolence and help againſt enemies ; th* eleventh is called Azo- 
ALB þ-4 or Ardaf, chat is, the hair of the Lyons head; it is 200d for 


Captives ; the ewelfch is called A/zarpha or Azarpha, that is 


rect Wthe ray le of Leo; it giveth proſpericy co Harvelts, and Planta- 
e 0-WMtions, but hindreth Seamen, but it is g00d for the bettering of 
ole ryants, Captives and companions. The thirteenth is named 
Ti Albaire, that is Dog(tars, or the wings of Virgo; it is pravalent 
's 3 Wifor Benevolence, gain, voyages, Harveſts, and freedom of cap= 
utes, tives; the fourteenth is called Achwnreth or Arimer, by others 
0 ti 12;meth or Alhwmech or Alcheymech,chat is the ſpike of Virgo, 


r flying ſpike;it cauſeth the love of marryed folk, it cureth the 
k, its proficable to Saylors,bur it hindreth journies by land; 
din theſe the ſecond quarter of Heaven is compleated. The 
ther ſeven follow, the firſt of which beginnerh in the head of 
ibra,viz. the fifteenth Manſion, and his name is Agrapha or 
lgarpha, that is, coyered,or covered flying; its profitable for 
eextraRing of treaſures, for digging of pits, it helpeth for- 
ard divorce, diſcord, and the deftrution of houſes and ene- 
Snics,and hindreth cravellers. The (ixceenth is called Azwbeye or 
bubexe, that is, the Horns of Scorpio, it hindereth journyes 
id Wedlock, Harveſts and Merchandize, it prevaileth for re- 
"W:mption of captives. The ſeventeenth is called A/chi/,that is 
Whe Crown of Scorpio, it bettererth a bad-fortune, maketh love 
urable,ſtrengtheneth buildings, & helperh Seamen; The eigh- 
enth is called Alchas or Altob, that is the Heart of Scorpio, it 
*"Wuſeth diſcord, ſedition, conſpiracy againſt princes and mighty 
ones, 


{la voyages, and gain by merchandize, and for redemption of 


A _— 


Of Occult Philoſophy. Book 11. 


ones, and revenge from enemies, but ir freeth captives and 
helperh edifices ; the _— is called Allatha or Achala,by 
others Hycula or Axala, that is the tayle of Scorpio; it helpeth 
in the belieging of Cities and raking of Towns, and in the dri. 
ving of men from their places, and for the deſtrution of Sex. 
men,and perdition of captives. The twenteeth is called Abu 
haja,that is a beam; it helperh for the taming of wild beaſts,fot 
the ſtrengthening of priſons,it deſtroyeth the wealth of ſocie- 
ties,it compelleth a man to come to a certain place, The one &M 
ewenticeth is called Abeda or Albeldach which is a deſert; its 
good for Harvelts,gain buildings and travellers,and canſerh di- Wi 
vorce;& in this is the third quarter of Heave compleated. Ther 
remaineth the ſeven laſt Manſions complearting che laſt quarter 
of heaveni; the firſt of which being in order to the two and 
rwentyeth,beginneth from the head of Capricory, called Sads 
bacha or Zoaeboluch, or Zandeldena, that is a paſtour; it pro 
moreth the flight of ſervants and captives, that they may eſcape, 
and helpech the curing of diſeaſes z the three and ewentierhi 
call:d Zabadoia or Zobrach that is ſwallowing ; it makethfat 
divorce, liberty of captives and the health of the ſick ; th 
twenty fourth is qalled Sadabath or {hadezoad,that is the $t 
of fortune; it is prevalent for the Benevolence of marrye 
folk, for the viRory of ſouldiers, it hurteth the execurion 
Government, and hindreth that it may not be exerciſed ; 
rwenty fifth is called Sadalabra or Sadalachia, that'is a Butte 
fly or a ſpreading forth;it helpeth beſieging and revenge, ite 
ſtroyerh enemies, maketh divorſe, confirmeth priſons and byb 
dings, haſteneth meſſengers, it conduceth to ſpels againſt copy 
lation, and ſo bindeth every member of man, that it canal 
perform his duty ;the twenty (ixth is called Alpharg or Phra 
Mocaden, that is the firſt drawing ; it maketh. for rhe Unit 
and love of men, for the health of caprtives,ir deſtroycrth pil 
ons and buildings; The twenty ſeventh is called Alcharye 
Alhalgalmoad that is the ſecond drawing ; it encrealeth 
velts, Revenues, Gain, it healeth infirmities, but hindre 
buildings, prolongeth priſons, cauſeth danger to _ 
| help; 


———_— 
. 


rs CT 


Book [ I. Of Occult Philoſophy, 


4 helpeth co infer miſchiefs on whom you ſhall pleaſe; the 
y Werenty cight and laſt is called eL/botham or Alchalcy, that is 


;/ces; it encreaſech Harveſts and Merchandize, it ſecureth 

vellers through dangerous -—_ it maketh for the joy of 
mcryed couples, but ic ſtrengthenth priſons;and cauſetk loſs of 
reaſures; and in theſe twemtyeight Manſions do lye hid many 
ecrets of the wiſdom of the Ancients, by the which they 
rought wonders on all things which are under the circle of 
he Moon; and they attributed to every Manſion his reſem+ 
tis Wlances, Images, and ſeals, and his prefident intell;gences, and 
di- Whey did work by the vertue of them after diverſe man- 
were | 


S729 7 ro 


al CHAP. XXXIV. 


200, 8f the tr14e motion of the heavenly bodies to be obſerved in the 
eight (phere, and of the ground of Planetary hors. | 


; th —_— will work according to the Celeſtiall op- 
portuvity, ought to obſerve both or one of them, 
ryel@nely the motion of the Stars, or their times ; I ſay their 
n 0ifecions, when they are in their dignities or dejeftions, either 

ential or accidentall ; bur I call their times,dayes and hours 
teoinbuced to their Dominions. Concerning all theſe, it is a- 
it &Wndancly raught in the books of Aſtrologers; but in this plice 
| bubWo things eſpecially are to be conſidered and obſerved by us. 
copiffhe that we obſerve the motionsand aſcenſions and windings 
2000 Stars, even as they are in truth in the eight ſphere,through 
rj repleR of which it happeneth that many err in fabricating 
Uni Celeſtiall Images, and are defrauded of their deſired effeR; 
h pul$ other thing we ought to obſerve, is about the times of 
r1<Doling-the planerary hours; for almoſt all Aſtrologers di- 
1 Pal: all that ſpace of time from the Sun riſing to ſerting,into 
noreWWlre equall parts, and call them the twelve hours of the day 
N, Ui the time which followeth from the ſetting to the riſing, 
cl1pWice manner being divided EY equall parts, = 

| Ca 


Of Occult Phitoſophy. 'B ook [1 


— 
call the twelve hours of the night, and then diſtribute each gf 
thoſe hours to every one of the Planets according to the order 
of their ſucceſſions, giving alwayes the firſt hour of the dy 
to the Lord of that day, then to every one by order,eventy 
the end of twenty four hours; and in this diſtribution the Mz 
oicians agree with them; but in the partition of the hours ſon: 
do diſſent, ſaying, that the ſpace of the riſing and ſerting isng 
to be divided into equall parts, and that thoſe houts are ng 
therefore called unequal becauſe the diurnal are unequal tothe 
nournall, but becauſe both the diurnal and noRurnal are e 
unequall amongſt chemſelves ; therefore the partirion ofu 
equall or Planecary hours hath a different reaſon of their me 
jure obſerved by Magicians, which is of this ſort ; for ut 
artificiall hours, which are alwayes equall to themſelves, th 
aſcenſions of fifreen degrees in the equinoQiall, conitiy 
eth an artificial honr : ſo alſo in planetary hours the 
- cenſions of fifteen degrees in the Eclipticke conſticuteth anu 
equall or planetary hour, whoſe meaſure we ought to enqur 
and find out by the tables of the oblique aſcenſions of & 


regions 


pr EEE 


CHAP. XXXY. 


HoW ſome artificiall things as Images, Seals, and ſuch like, 
obtain ſome vertue from the Celeſtial bodies, 


O great is tht extent, power and efficacy of che Celeſti 

bodies, that not only naturall things, but alſo artitt: 
when they are rightly- expoſed, to thoſe abve, do prekcii 
ſuffer by that moſt potent agent, and vbtain a wo-ndeitull 
which ofcentimes gives them an admirable Cel. ſt1a1l veris 
which thing Saint Thomas Aquinas that holy DoQor, i 
confirmeth in his book de fato , when he ſaich, that even 
ments, buildings and other artificiall works whatſoeve!,! 
receive a certain qualification from the Stars; ſo the Magic 
attum, that not only by the mixture and application of nal 


- Of Occult Philoſophy. 291 
h of all chings, but alſo in Images, Seals, Rings, Glaſſes, and ſome 
der MW other Inſtruments, being opportunely framed under a certain 
dy conſtellation, ſome Celeltiall Illuſtration may be taken, and 
en toll ſome wonderfull thing may be received ; for the beams of 
MB the Celeſtiall bodies being animated, living,ſenſuall,and bring- 
ſon:M ing along with them admirable gifts, and a moſt violent pow- 
1s noi er, do, even in a moment, and at the firſt touch, imprint won- 
e noi derfull powers in the Images, though their matter be leſs ca- 
0 teWnable. Yet they beſtow more powerfull vertues on the Im- 
 exeWMapes,if they be framed not of any,but of a certain matter,name- 
ofuwMWly whoſe naturall, and alſo ſpecificall vertue is agreeable with 
me4ithe work, and the figure of the image is like to the Celeſtial;for 
r 4: WM ſuch an Image, both in regard of the matter naturally congru- 
5, Mousto che operation and Celeſtial] influence, and alſo for its 
[titoWfoure being like to the Heavenly one, is belt prepared to re- 
he iiceive the operations and powers of the Celeſtiall bodies and 
an Whoures, and inſtantly receiveth the Heavenly gife into it ſelf; 
nqulthen ic conſtantly worketh on another thing, and other things 
er Wo yeeld obedience to it. Hence faith P rolemy in centiloguio, 
hat inferior things do obey the Celeftiall, and not only 
hem, bur alſo even their Images ; Even as earthly Scorpions 
bey not only the Celeſtiall Scorpion, but allo his Image, 
it (hall be opportunely figured under his aſcent and Domi- 


ll Book ZH 


10N, 


-\eſtu 
(11:63 


zll | 
Erin 
Ir, UG 


ver,l 


pick 
nal 


7 


a... 


Of Occult Philoſophy. Book 1] 


CHAP. XXXVI, 


Of the Images of the Zodiack, What vertmes they being ingravn 
receive from the ſtars. 


Ut the Celeſtial Images, according to whoſe likene 
B; mages of this kinde are framed, are yery many inthe hex 
vens : Some viſible and conſpicuous, others onely tmaginadl; 
conceived and fet down by Egyptians, Indians and (haldean, 
and their parts are ſo ordered, that even the fignre« of ſome 
them are diſtinguiſhed from others : for this reaſon they phy 
;n the Zodiack circle twelve general images, according to th 
number of the ſigns : of theſe they conſtituting Aries, Leo, u 
Sagittary for the fiery and oriental triplicity, do repir 
that its proficable againſt Feavors, Palſie, Dropſie, Gout, u 
all cold and phlegmatick infirmities, and that it makes h 
"who carrieth it to be acceptable, eloquent, ingenious andh 
norable, becauſe they are the Houſes of 1{ars, Sol, and 7u 
zer. They made alfo the image of a Lion againſt melanchi 
phantafies, the Dropfic, Plague, Feavors, and co expel diſeat 
at the hour of the S»», the firſt degree of the ſign of Le 
ſcending,which is the face and Decanate of Z»piter; but apai 
the Stone, and dileaſes of the Reins, and againſt the hurts 
beaſts, they made the ſame image when So/ in the heart of 
Lion obtained the midſt of heaven: and again, becauſe 
mini, Libra, and Aquarius do conſtitute the Aerial and Oc 
dental Triplicity,and are the houſes of Mercury, YVenns,and 
zr23,they are ſaid to put to flight diſeaſes,ro conduce tofric 
ſhip and concord, to prevail againſt melancholy, and to ca 
health; & they report that Aquarimzs eſpecially freeth from! 
Quartane. Alſo, that Carcer, Scorpio, and Psſces, becauſe th 
conſticace the watry & Northern Triplicity, do prevail agit 
hot and dry Fevors; alſo againſt the Heetick, and all chol 
rick paſſions; but Scorpio, becauſe amongſt the members it! 
ſpeftcih the privy parts, doth provoke to luſt : but theſed 
- frameit for thus purpoſe, his third face aſcending, which! 

i EL long 


= eu 


Book II. — Of Occult Philoſophy. 


longeth to Few ; and they made the ſame againſt Serpents 
and Scorpions, poyſons, and evil ſpirits; his ſecond: face a- 
ſcending, which is the face of the Sw, and: Decanate of ?«- 
piter ; and they report that ic makeeh him who carrieth it, 
wiſe, of a good colour; and they report that the image of 
Cancer is moſt efficacious againſt Serpents, and poyſons, when 
Sol and Loxwa are in conjunion in it, and aſcend in the firſt 
and third face; for this is the face of Yen, and the Decanate 
of Luna ; but the ſecond face of Luna,the Decanate of Jupiter: 
They report alſo that Serpents are tormented when the Sw 
i$in Caxcer : Alſo that Tawrn?, Virgo, and Capricory, becauſe 
they conſtitute the earthly aud Southern triplicity, do cure hot 
inficmities, and prevail againſt the Synocall Feaver ; it maketh 
thoſe that carry it grateful, noma wg eloquent, devout and 
religious, becauſe they are thee Houſes of Yexus, /Mars, and Sa- 
turn : Capricorn allo is reported to keep men in ſafety, and alſo 
places in ſecurity, becauſe it is the exaltation of Mars. 


CHAP. XXXVII. 
Of the Images of the Faces, and of thoſe Images Which are with- 
out the Zodiack, 


Here are beſides in the Zodiack thirty ſix images, accord- 

ing to the number of the faces, of the which, (as Porphyry 
ſaich) Tewcer the Babylonian long (ince wrote, who was a 
moſt ancient Mathemarician, after whom the eLrabiars allo 
wrote of theſe things. Therefore it is ſaid, chat in the firſt face }. 
of eAries, aſcenderth the image of a black man, ſtanding and 
cloathed in a white garment, girdled abuut, of a great body, 
with reddiſh eyes, and great ſtrength, and like one that is 
nary ; and chis imaye fignifiech and cauleth boldneſs, forti- 
c, loftineſs, and ſhameleſneſs ;- in the ſecond face aſcendeth 
aform of a woman, outwardly cloathed with a red garment, 


Wand under it a white, ſpreading abruad over her: feet, and 
W this image cauſeth nobleneſs, height of a Kingdom, and 


greatneſs of dominion : in the third face ariſcth the figure of a 
V 3 | white 


Of Occult Philoſepy. — — Book1l, 


white mai, pale, with reddiſh hair, and cloathed with a red 
garmenr; who carrying on the one hand a golden Bracelet, and 
holding forts wooden aff, is reſtleſs, and like fic ih wrath, 
becauſche cannor perform that good he would. This image 
beſtoweth wit, meeKneſc, joy and brauty': in the friſt face 
of Tanrry afcendeth anaked man, at Archer, Harveſter of 
Riisbandman, and gotth forth to ſow, plough, build, people, 
ard divide the earth, according to the rules of Geometry 3h 
the fecond Face aſcenderh a naked man, holding in his hand 4 
key; it piveth power. nobility,and dominion over people: m 
the third face, aſcendeth a man in whoſe hand is a Serpen, 
and a dart, and is the'image'of neceſſity and profit, and alfoef 
miſery & livery. In the fiſt face of Gemini aſcenderh a than in 
bhofe harkd-is a rod, and'he is; 45 it were, ſerving another; 
granteth wifdom + and the knowledge of numbers and arts it 
which there is no profit ; in the ſecond face aſcendeth a mul 
in whoſe hand is a Pipe, and another being bowed domr, 
digging the earth: and they (ignifie infamous and diſhonel 
agility, as that of Jeſters and Juglers; it alſo ſignifies laboun 
and painful ſearchings: In the third,*afcendeth a man ſeeking 
for Arms, anda fool holding in the right hand a Bird, andit 
his left a pipe, and they are the (ignifications of forgetfulnel, 
wrath, boldneſs, jeaſts, ſcurril:ties, and unprofitable words: |t 
the firſt face of Cancer afcendeththe form of a' young Virgi, 
adorned with fine cloathes, -and having a Crown on her heat; 
it giveth acuteneſs of ſenſes, ſubtiity of wit, atid the love « 
men : in the-ſecond face aſcendeth a min cloathed in come} 
apparrel;or a man and woman ficting at the table and playing 
ic beftoweth riches, mirth, gladnels, and the love of women: 
in the third face aſcendeth a man a Hunter with his land 
and horne, bringing out dogs for to hunt ; the ſignification 
of this is the contention of men, the purſuing of thoſe wiv 
fly, the hunting and poſſeſſing of things by arms and braw- 
lings. In the firſt face of Leo aſcendeth a man riding or 
Lion ; it (ignifteth boldneſs, violenee, cruelty, wicket 
neſs, laſt and labours to be ſuſtained. In the ſecond aſcendet 
an image with hands lifted up, and-a man on whole head is 


| Crow! 


CO— 


= 


Book L 1. Of Oecult Philoſophy. & 1295. 


Crownghe hack the #ppearance of aw anpry man, and:one thac 
threxrnerhy having in his righe hand. + Sward drawn out of the 
ſcabbard;8&in his fefr-a bucklerzir hath fignification uponhidden 
- contentions, and unknown viAories,& upon baſe men,and upon 
the occaſions of quarrels and batcels : in the third face aſcend. 
eth a young man in whoſe hand is a Whip, and a man very fad, 
and of an 11 aſpea ; they (ignifie lore and ſociety, and the lo 
of ones right for avoiding ſtrife. In the firſt face-of Yirge 
aſcendeth the figure of a good maide, and a man cafting ſeeds; 
it ſignifierh getting of wealch, ordering of diet, plowing, ſow- 
ing, and peopling ; in the ſecond face afcendeth a black man 
cloathed with a skin, and a man having a buſh of harr, holding 
2 beg; they (ignifie gain, ſcraping together of wealth andcove- | 
touſneſs. In' the third face aſcendeth a white woman and deaf, - 
oran old man leaning on aſtaft; the ſignification of this is to 
ſhew weakneſs, infirmity,loſs of members, deſtruction of trees, 
and depopulation of lands. In the firſt face of Libra aſcendeth 
the form'of an angry man, in whoſe hand is a Pipe, andthe 
form of x man 'reading in a book; the operation. of this tia 
nſtifying and helping the miſerable and weak againſt the 
powerful and wicked : in the ſecond face aſcend two men fu- 
rious and wrathfuk and a man ina comely garment, ſting in 
achair ; and the-Ggnification of theſe ts to ſhew ingignation 
zainſt che-evil, and quietneſs and ſecurity of life with plenty 
of good things. In the third face afſcendeth a violent man 
bolding a bow, and before him a naked man, and alſo another 
man holding bread in one Fand, and acup of wine in the 0- 
ther ; rhe fignification of theſe is to ſhew wicked lults,fingings, 
ſports and(gluttony; Jn the firſt face of Scorpie alcendeth 4 
woman of good face and habir, and rwo men ftringher ; 
the operations of theſe are for comlinefs,beauty,and for (trifes, 
treacheries, deceits, derraRtations, and perdirions ; in the le- 
WY cond face aſcendech a man naked, and a woman naked, and a 
manſicting oo-the earth, and'before him ewo-dogs biting-one 
aother;and their operatianis for impudence, deceir; andfalfe- 
Fdaling, and for to ſend milchief and ftrife amongit men; in 


the third face aſcendeth a man bowed downward upon his 
V4 knees 


_ 


296. Of Occult Philoſophy. Book IL 


knees, and a woman ſtriking him with a ſtaff, and ir is the ſip. 
nification of drunkenneſs, fornication, wrath, violence, and 
ſtrife. In the firſt face of Sagittarixe aſcendeth the form of a man 
armed with a coat of male, and;holding a naked fword in his 
hand ; the operation of this is for boldneſs, malice, and liberyy. 
In the ſecond face aſcendeth a woman weeping, and covered 
with cloathes ; the operation of this is for ſadnels and fear of 
his own body. In the third face aſcenderh a man like in colour 
to gold, or an idle man playing with a ſtaff ; and the (ignificati. 
on of this is in following our own wills,and obſtinacy in them, 
and in aRiveneſs for evil things, contentions, and: horrible 
matters. In the firſt face of Capricorn aſcendeth the form of 
woman, and a man carrying full bags ; and the ſignihcation of 
theſe is for to go forth and to rejoyce, to gain and to loſe with 
weakneſs and baſeneſs : in the ſecond face aſcendeth two wo 
men, ard a man looking towards a Bird flying inthe Air; and 
the lignification of theſe is for the requiring thoſe things which 
cannot be done, and for the ſearching after thoſe things which 
cannot be known : In the third face aſcendeth a woman chaſ 
in body,and wiſe in her work, and a banker gathering his mony 
together on the table ; the ſignification of this is to govern in 
prudence, in covetouſneſs of money, and in avarice, In the firl 
face of Aqwarize aicendeth the form of a prudent tnan, andof 
a. woman ſpinning; and the fignifcation of theſe is in the 
thought and Jabour for gain, in poverty and baſeneſs : in the 
ſecond face aſcendeth the form of a man with a long beard; 
and the (1gaitication of this belongeth to the underſtanding, 
meeknes, modeſty. liberty and good maners: in the third face 
aſcendeth a black and angry man; and theifignification of thisis 
in expreſſing inſolence, and impudence. 1n the firſt face of 
Piſces aicendeth a man carrying burchens on his ſhoulder, and 
well cloathed ; it hath his ſignihication in journeys, change of 
place, andin carefulneſs of getting wealth and cloaths : in the 
ſecond facc aicendeth ig woman.of a good countenance, and 
well adorned; and the. (ignification is to deſire and put ones 
ſelf on about high-and grear matters - in the third face 
aſcendeth a man naked, or a youch, and nigh him a bent 

1 410t, 


BookIT. Of Occult Philoſophy, 


297 


maide, whoſe head is adorned wich flowers, and it hath his 
hgnification for reſt, idleneſs, delight, fornication, and for 
imbracings of women, And thus far concerning the Images of 
Faces. Beſides theſe, there are as yet three hundred and fixty 
Images in the Zodiack, according to the number of the de- 
prees, whoſe forms Perris de «Abano hath deſcribed : withdur 
the Zodiack there are alſo general Figures, which Hyginiue 
and eHratus deſcribe for us, and very many particular ones, 
according to the number of faces and degrees, exiſting therein, 
of all which.to ſpeak ir would be roo long, ; but of theſe the 
more __ are accounted, Pegaſus which prevaileth a- 
zainſt che diſeaſes of horſes, and preſerveth horſemen in battle; 
Then is Andromache, which begetteth love betwixt' husband 
and wife , ſo that it 1s ſaid even to reconcile adulterers : {afſi- 
95014 reſtoreth weak bodies, and ſtrengtheneth the members ; 
Serpentarinss chaſeth away poyſons, and cureth the bitings of 


—_— wy, bw. WY cw RXwa 57 


ith both the Bears maketh a man crafty, ingenious, valiant, 
cceptable to the gods and men : Hydra conferreth wiſdom 
nd riches, and rcf1lterh poyſons. {entaxrres beſtoweth hea lth 
id long old age : era conſerveth chaſtity, and maketh one 
ceptable to the gods ; Cerxs maketh one amiable, prudent, 
ppy. both by ſea and hand, and helps him to recover his loſt 
wods : the Ship affordeth ſecurity inthe waters; the Hare 
revailech againit deceits and madneſs ; rhe Dog cureth the 
Yrophe, refiſteth the plague, and alſo preſerveth from beats, 
dherce creatures. Orion granteth viRtory : The Eag/e giveth 
w honors, and preſerveth the old. The Swan freeth from 


TS >5z S&HHaT rec 7 


1 


CO 


ce 

x & Palfie and the Quartain : Perſexs freeth from Envy and 
of MW'itchcrafts, and preferverh from Lightnings and gow on 
nd {Wie Hart preſerverh Phrenecical and mad people. And thus 


ich may ſuffice to have been ſpoken, 


nd Fe AS CHAP, 


venemous beaſts : Hercwles giveth viRory in war ; the Dragon 


———_ 
Le... 


Of Occult Philoſophy. — Book 1], 


— 


CHAP. XXXVIII. 
Of the Images of Saturn, 


Ut now, what Images they did attribute to the Planets, 

although of theſe things very large volumes have been 
written by the ancient wiſe men, {o that there is no needtg 
declare them here,notwithſtanding I will recite a few of them, 
for they made, from the operations of Saturn,  Satwy 
aſcending ina ſtone,which is called the Loadſtone , the Image 
of a man, having the countenante of an Hart, and Camels feet 
and ſitting upon a Chayr or Dragon, holding in his right hand 
a (ihe, in his left hand a dart; which image they did hope 
would be profitable for prolongation of life ; for «At 
bumaſar in his book Sadar, proverth that Satzrny conduceth ty 
the prolongation of life : where allo he telleth chat certainre- 
gious of 1ndia being ſubjeR to Sarwyn, there men are of a yen 


long life, and dye not unleſs by extream old Ape : _ mak 
ah 


a\ſo another Image of Satxrs for length of dayes, in a ſaphir, 
at the hour of Satwrw, Saturn aſcending or fortunately cor 
ſticuced, whoſe figure was an old man ſetting upon anbig 
chayre, having his hands lifting up above his head, and in then 
holding a fiſh or Sickle, and under his feer a bunch of Graps, 
his head covered with a black or dusky coloured cloth, al 
all his gaxgments black or dark coloured : They alſo maketh 
ſame Image againſt the Stone and diſcaſes of the kidnyes,viz 
in the hour of Saturn, Satwrn aſcending with the third faced 
eAquarizs : they made alſo from the operations of Sarum, 
Image for the encrealing in power, Satarn aſcending in 
pricorn; The form of which was an.old man lear.ing. ona 
having.in his hand a crooked fickle, and cloathed in black. The 
alſo made an Image of melted Copper, Satwrn aicendinginh 
ring, viz. in the fliſt degree of Aries, or which is more nt 
in the firſt degree of Capricorn, which Image they atfirmt 
ſpexk with a mans voyce ; They made alſo out of the operat! 
ons of Satsry, and alſo Mercary, an Image of caſt metall, lik: 
x beautifull man, which they promiſed would foretel| thingy 


Book I. Of Occult Philoſophy. 


CE ———— 


299 


to come, and made it on the day of Aercery,von the third hour 
of Saturn, the ſign of Gemini aſcending, b:inp th. houſe of 
Mercury, (ignifying prophets, Satarn and Mercury being in 
conjunction in Aquarizs in the ninth place of Hearn, which 
is allo called God ; Moreover let Satzry have a trine aipet 
on the aſcendent, and the Moon in like manner, ang the Sun 
have an aſpeRt on the place of conjanction. Yenws obtaining 
ſome Angle may be powerfull and occidencall; let fa>sbe 
combuſt by the Sun, but; let it not bave an aſpeR @n' Sar ww 
and Mercury, for they ſaid, that che ſplendor of the powers of 
theſe Stars was diffuſed upon this Image, and it did (peak wich 

men, and declare thoſe things which are profitable tor them. 


i — 


'CHAP. XXXIX, 


Of the Images of Jupiter. 


Pon the operations of Z«pirer,they made for prolongatian 
of life, an Image, in the hour of Zepiter, Fypirerbeing in 
his exalcation fortunately aſcending,in a clear aiid white ſtone, - 
ofe figure was a man crowned, cloathed with garments of a 
Siffron Colour, riding upon an.Eagle or Dragon, having in his 
ight hand a dart, about as it were to ſtrike it into the head of 
he fame Eagle or Dragon. They made allo another Image 
f ?piter at the ſame convenient ſeaſon, in a white and clear 
one, eſpecially in Cryſtall, and ic was anaked man crowned, 
uying borh his hands joyned togerher and. hfted-up, asit 
xere deprecating ſomething, fitting in a tour-footed. chair, 
phich is carried by four winged boys, and they affirm chat-this 
mage encreaſerh felicity, riches, honor, and conferreth Bege- 
lence and proſperity, and freeth from enemics ; They made 
Will another Image of 7-piter for 2 religious and glorious 
ife, and advancement of fortune ; whoſe figure was a. man 
aving the head of a Lyon,or a Ram,and Eagles feet , cloathed 
WM: S:#con coloured cloathes, and he was called the ſon of 


KDicery, 
CRAP» 


AY 


Of Occult Philsſophy. Book 1], 


t 


CHAP. XL, 
Of the Imayes of Mars. 


| Bos the operations of Mars they made an Imageinthe 
hour of Mars, Mars aſcending in the ſecond face of 
Aries, in'a Marrtiall ſtone, eſpecially in a Diamond ; The fora 
of which was a man arrged, riding upon a Lyon, having in hi 
right hand a naked ſword ereRed, carrying in his left hand th 
head of a man ; they report, that an Image of this kind res. 
dreth a man powerfull in good and evill, ſo that he ſhall b: 
feared of all ; and whoſoeyer carryeth it they give himtk 
power of enchantment, ſo that he ſhall terrifie men by hy 
looks when he is angry, and (tupifie them ; they made another 
Image of Mars for the obtaining of boldneſs,courage, an 
good fortune in wars, and contentions, the form of which ws 
a ſouldier armed and crowned, girt with a ſword, carryingit 
bis right hand a long Lance ; and they made this at the hou 
of Mars, the firſt face of Scorpio aſcending with it, 


CHAP. XLI, 
Of the Images of the Sun. 


| wes the operations of the Sy, they made an Tmage ati 
hour of the Ss», the firlt face of Leo alcending wich 
Su», the forme of which was a king crowned, fitting it 
chair, having a Raven in his boſom, and under his tect a Glo 
he iscloathed in Saffron col.-ured cloathes ; They report th 
this Image rendreth mea invincible, and honvoraule, and bel 
co bring their buſineſſs to a good end,and to drive away 
dreams;allo to be preyalcnt againlt feavers,and the plague; 
they made !z in a Balamite ſtone or a Rubin, at the hour 6 
the Sur, WHEN it in his exalcation fortunately alcendeth ; 
mag 410ther imge of the Swwin a Diamond, at the hv 
4 ; | 


*F* 


Book I I. Of Occult Philoſophy. 


301 


of the Sx, it aſcending in his exalcation ; the figure of which 
was 2 woman crowned with the geſture of one dancing and 
lughing,ſtanding in 3 Charioc drawn with four horſes, havin 
in her right hand a looking glaſs, or buckler, in the left a 
ſtaffe, leaning on her breaſt,carrying a flame of fire on her head; 
They report that this Image rendreth a man fortunate and 
rich, and beloved of all; and they made this Image, on a Cor- 
neoll ſtone at the hour of the Se@» aſcending in the firſt face 
of Leo, againk Lunatick paſſions which proceed from the 
combuſtion of the Moon, | 


_— 7... 
= 2, 


CHAP, XLIL 
Of the Images of Venus. 


= = 28 =8p= "75S &E 


Pon the operations of Yenw they made an Image, which 
was available for favor, and beneyolence, at the very hour 
it aſcending into Piſces, the form of which was the Image of a 
woman having the head of a bird,and feer of an Eagle,hold- 
ing a dart in her hand. They made another Image of Yen 
for to get the love of women, in the Laps: L1zulns, at the 
hour of YVenzs, Venus aſcendingin Taxa, the figure of which 
was a naked maide with ber haire ſpread abroad, having a looks 
ing glaſs in her hand, and a chain tycd abouc her neck, and 
nigh her a handſome young man}, holding her wich his 
left hand by the chain, but with his right hand making up her 
hair, and they boch look lovingly on one another, and about 
them is a little winged boy holding a ſword or a dart. They 
made another Image of Yen, the face of Tawru or L;- 
bra or Piſces + was. whe with YVex, the figure of which was a 
little maide with her hair ſpread abroad, cloathed in long and . 
M white garments, holding a Lawell Apple , or flowers in her 
" ff right hand, in her left a Combe. Its reported to make men | 
pleaſant, jocand, ſtrong, chearfull and to give beauty. 


CHAP, 


; we » SP4#} K# 5-7 - I mmmmmmmm—m—_—_—__. 


Of Occult Philoſophy. Book IT. 


COmmmm—m—m—o—ys 


CHAP, XLIII. 
Of the Images of Mercury. 


Pn the operations of Mercury, they made an Image at 
the hour of Mercury; Mercury aſcending in Gemini, the 
form of which was an handſome young man, bearded, having 
in his lefc handa rod in which a ſerpent is twyned about, it 
his right carrying a dart, having his feet winged ; They re 
port that this Image conferreth knowledge, eloquence, dilj. 
gence in merchandizing and gain; moreover to beget peace 
and concord,and to cure feavers; They made another image 
of Mercury, Mercxry aſcending in Virgo, for good will, wit 
and memory; The form of which was a man ſitting upon! 
chaire, or riding on a Peacock, having Eagles feet, and onhi 
head a creſt, and in his left hand holding a cock or fire. 


MC —— 
RS —_ 


CHAP. XLIV. 


Of the Images of the Moon. 


| Same the operations of the Aſoor, they made an Image for 
travellers againſt wearineſs, at the hour of the Aoon, the 
Moon aſcending in its exaltation ; the figure of which was! 
man leaning on a ſtaffe, having a bird on his head, and a flow 
riſhing tree before him They: made. another Image of the 
Moon for the increaſe of the fruits .of the earth, and agaial 
poyſons, and infirmities of children, at the hour of tt 
Aoon,it aſcending in the hrlt face ofCaxcer,the figure of whic) 
was a woman cornuted, riding on a Bull, ora Dragon wit 
ſeven heads, or a Crab; and {ſhe hath in her-right hand, a 4 

in her left a looking olaſe, clothed in white or green, and hi 
ving on her head cwo Serpents with horns twined togethe! 
and toeacharm a Serpent twined about, and to each foot ont 


Book IT. Of Occult Philoſophy. 303 


—— 


—— 


in like manner. And thus much ſpoken concerning the hgures 
of the Plants, may ſuffice. 


LR ——— 


CHAP. XLV, 


of the Images of the head and Tayle of the Dragon of the 
Moon. 


Hey made alſo the Imaze of the head and taile of the 

.Dragon of the ſoon, namely berwixt an Aeriall and fiery 
circle, the likeneſs of a Serpent, with the head of an Hawke 
tyed about them, aftec the man- 
ner of the great letter Theta,& 
they made it whe Zepiter with 
the headobtain d OY = the midlt of 
Heaven : which "Wb XY ' Image they af- 
fm to avalle "-/Qc £4" Y much tor, the 
ſucceſs of Petitt- ons,and would 
henite by this Image a good 
and fortunate Genius, which they would repreſent by this 
Image of the Serpent; for the Egyptians and Phenittans do 
extol} this creature above all others, and fay it is a divine crea- 
fure and hath a divine nature; for in this is a more acute ſpirit, 
and a greater fire then in any other, which thing is manifeſt d 
both by his ſwift motion without feet, hands or any other in- 
liruments. and alſo that it often reneweth his age with his xkin, 
and becometh young again : but they made the Image of the 
tle like as when the ſoo was Ecclipſed, in the Taile, or ill 
affeRted by Satwrn or Mars, and they made it to introduce,an- 
guſh, infirmity and misfortune ; and they called it the: evill, 
Genius; ſach an Image a certain Hebrew had included in a 
goldun Belt full of Jewels, which Blanch the daughter of the 
Duke of Borbox (cither willingly or ignorantly ) beſtowed vn 
ker husband Peter King of Spain, the firlt of that name, with 


which when he was girt, he ſeemed to himſelt ro be hw 
| about. 


Of Occult Philoſoply: Book 1. 


about with a Serpent; and afterwards finding the Magicall yir- 
" tue fixed in the girdle, for this cauſe he forſook his wife, = 


——_—K_G—— ——— 


CHAP, XLVI. 
Of the Images of the Manfions of the Moon, 


_—— 


'T fey made alſo Images for every Manſion of the Xoos; in 
the firſt for the deſtrufion of ſome one, they made in an 
Tron ring the Image of a black man in a garment made of haire, 
and girdled round,caſting a ſmall lance with his right hand;rhey 
ſealed this in black wax, and perfumed it with liquid Story, 
and wifhed ſomcevil to come. In the ſecond, againſt the wrath 
"of the Prince, and for reconcilation with him, they ſealed in 
white wax and maſtick, the Image of a king crowped,and per- 
fumed it with Lignum Aloes;In the third, they made an Image 
in aſilyer ring, whoſe table was ſquare, the figure of which wy 
2 woman well clothed, fitting in a chair, her right hand being 
lifeed up on her head ; they ſealed it and perfumed it with 
muske,Camphire and Calamnus Aramaticus. They affirmed that 
this giveth happy fortune and every good thing, In the fourth 
for revenge, ſeparation, enmity and ill will, chey ſealed 
red wax the Image of a ſouldier firting on an horſe, holding 
4 Serpent in his right hand; they perfumed it with red myrrhe, 
ard Storax ; in the fifth, for the favor of Kings and officen, 
and good entertainment, they ſealed in Silyer the head of: 
man, and perfumed it with Sanders ; in the fixth, for to pro- 
cure love betwixt two, they fealed in white wax two 
Images imbracing one another, and perfumed them with Lig 
num 'Aloes and Amber; in the ſeventh, for to obtain ever] 
good thing, they ſealed in Shigw** the Image of a mat 
well clothed, hoWing up his bands to heaven as it were 
praying and ſupplicating, and perfamed it with good odors; 
In the eighr, for viory in war,they made a ſeal of Tin, being 
an Image of an Eagle,having the face 6f a man,and perfumed 


with Brimſtone, 1n the ninth, to cauſe infirmities, they mon 
7-0 


Book I I. : of Occult Philoſophy. bs 305 


ſeal of Lead, being the image of a man wanting his privy parts, 
ſhutting his eyes with his hands ; and they perfumed it with 
Roſin of the Pine. In the tenth, to facilitate child-bearing, and 
to cure_the ſick, they made a ſeal of gold, being the head of 
aLyon, and perfumed it with Amber : In the eleventh, for 
fear, reverence and worſhip,” they made a ſeal of a plate of 
20ld, being the tmage of a man riding on a Lion, holding the 
er thereof in his left hand, and in his right, holding forth a 
bracelet of gold, and they perfumed it with good odours and 
Saffron. In the twelth,for the ſeparation of Lovers,they made a 
ſeal of black lead, being the image of a Dragon fighting with a 
man, and they perfumed it with the hairs of a Lion, and eſa 
f:tida, In the thirteenth, for the agreement of married couples, 
and for the diflolving of the charms againſt copulation, they 
made a ſeal of the images of both, of the man in red Was, of 
the woman in white,and cauſed them to imbrace one another, 
perfuming it-with Ziguum eAloes and Amber, In the four- 
eenth, for divorce and ſeparation of the man from the wo- 
man, they made a ſeal of red Copper, being the image of a 


3 Dog biting his tail, and they perfumed it with the hair of a 
hy {lack Dog, and black Car. In the fifteenth, for to obtain 
>, Wriendihip and good will,they made the image of a man ſitting, 


1 in nd indicing of letters, and perfumed it with Frankincenſe 
nd Nutmegs In the ſixteenth, tor to gain much Merchandizing 
hey made a feal of Silver, being the image of a man ſitting 
Ipon a Chair, hoiding a ballance in his hand, and they perfum- 


= {it with well ſmelling ſpices. In the ſeventeenth, againſt 
re ( beeves and Robbers, they ſcaled with an Tron ſeal the Image 


fan Ape, and perfumed it with the hair of an Ape. In the 
lphteenth, againſt Feavors and pains of the belly ,they made a 
al of Copper, being the image of a Snake, holding his tail a- 
ove his head, and they perfumed it with Harts-horn, and re- 
ted the ſame ſeal to put to flight Serpentyyand all venemous 
eatures from the place where it is buried. Inthe ninetcenthfor 
cilitating birth, &provoking the menſtrues,they madea ſealof 
pper,being the image ofa woman,holding her hands uponher 
c;andrhey perfumed ic with ZiquiaStorax.In the A: 5 

X or 


»— 


306 Of Occult Philoſophy. Book [l. 
for hunting, they made a ſeal of Tin, being the image of $4. 
gittary, half a Man, and half an Horſe, and: they perfumed it 
with the head of a _ Wolf. In the twentie one for the de 
ſtruion of ſome body, they made the image of a man with z 
double countenance, before and behinde, and they perfumed it 
with Brimſtone and Jer, and did patitin a box of braſs, and 
with it Brimſtone and Jet, and the hair of him whom they 
would hart. In the two and twentiethyfor the ſecurity.ot Runz. 
way's, they made a ſeal of Iron, being the image of a man with 
wings on his feer, bearing an helmet on his head, and they per. 

' fumed it with Argent vive. In the three and twentieth, for 
deltruRtion and wattinz, they made a ſeal of Iron, being th 
image of 2 Car, having a Dogs head, and they perfumed it wit 
the hairs of a Dogs head, and buried it in the place where the 
did pretend to hurt. In the four and twentieth, for the mult 
plying of Heards of Cattle, they took the horn of a Ran 
Bull, or Goar, or of that ſort of cattle which they would in 
creaſe, and ſealed in it burning with an Tron ſeal, the imaged 
a woman giving ſuck to her ſon, and they hanged ir ontk 
r.eck of that cattle who was the leader of the flock, or thy 
ſcaled it in his horn. In the five and twentieth, for the preſe 
vation of Trees and Harveſts, they ſealed in the wood of a Fi 
tree, the image of a man planting, and they perfumed it wi 
the flowers of the Fig-rree,' and did hang it on the tree, Ink 
fix and twentieth for love and favor, they ſealed in white W: 
and Maſtick the image of a woman waſhing and combing 
haires, and they perfumed it with things ſmelling very well.| 
the ſeven and twentieth for to deſtroy Fountains, Pits, Med 
cinal Waters and Baths, they made of red Earth the image 
a man winged, holding in his hand an empty veſſel, and pert 

. rated, and the image being burnt, they did purt'in the vel 
Aſſa fetida, and liquid Storax, and they did overwhelm at 
bury itin the Pond or Fountain which they would deſtroy. 
the erght and ewentieth, for to gather Fiſhes together, tht 
made a ſeal of Copper, being the image of a Fiſh, and the 
perfumed it with che skin of a ſea fiſh, and did caſt it intot 


nag 
water, whereſoeyer they would have the fiſh to gather to; ir 
| ehel 


Book 11. Of Occult Philoſophy. , @ 307 


ther. Moreover together with the foreſaid Images, they did 
write down alſo the names of che Spirirs and their CharaRers, 
and did invocate and pray for thoſe things which they pre- 
tended to obtain, 


_—c 
_—_—_— 


CHAP. XLYIT, 


Of the Images of the fixed Behenian Stars. 


— —_— 


Ut now for the operations of the fixed ſtars, according 

to Hermes opinion, under the head of Algol, they made 
nimage whoſe Figure was the head of a man with a bloody 
neck ; they report that it beſtoweth good ſucceſs to Petitions, 
and maketh him who carrieth it bold and magnanimous, and 
preſerveth the members of the body ſound : alſo ir helpeth a- 
2zinſt Wirchcrafe, and refleRerh evil indeayors and wicked 
ncantations upon our adverſaries. Under the conſtellation 
of Pleiades, they. made the image of a little Virgin, or the 
Figure of a Lamp; its reported to increaſe the lighr of the 
es, to aſſemble Spirits, to raiſe Winds, to reveal tecret and 
udden things : Under Aalebora, they made an image after the 
tkeneſs of God, or of a flying man; ir giveth riches and honor: 
nder the Goat they made an imager, the Figure of which was, 
Fit were, a man willing to make himſelf merry with muſical 
ſtruments;it maketh him who carrieth it acceptable,honor:d 
"nd exalted before Kings and Princes; and helpeth the, pain 
"If the tecth : Under the greater” Dog-ſtar, they made the 
"W"2ge of an Hound and a little Virgin; it beſtoweth honor and 
ood will, and the favor of men, and Aerial ſpirits, ard giveth 
ower to Pacifie and reconcile Kings, Princes, and other men : 
nder the leſſer Dog-ſtar they made the image of a Cock, or 
three little maides ; it conferreth the favor of the gods, of 
Irits, and men; it giveth power againſt Witchcratts, and 
reſerveth health : Under the Heart of Leo, they made the 
mage of a Lion or Cat, or the Figure of an honorable Perſon 
Writing in a Chair; irrendreth a man temperate, appeaſeth 
| X 3 wrath 


e 
h 
! 
p 
j 
b 
of 
ie 
q 
40 


* = 5 > 


\ Of Occult Philoſophy. Book 11, 


wrath, and giveth favour : under the tail of V7/a 1ajer they 
made the image of a penſive Man, or of a Bull, or the Figure 
ofa Calf; it availeth againſt incantations, and maketh him who MW 
carrieth it ſecure in his travels: Under the wing of Corvu;, Ml. 
they made the image of a Raven, or Snake, or of a black Man 
cloathed in black ; this maketh a man cholerick, bold, cours, Ml 
eious, full of thoughts, .a backbicer, and cauſeth naughty 
dreams ; alſo it giveth the power of driving away evil ſpirits 
and of gathering them together ; it is profitable againſt the 
malice of Men, Devils and Winds: Under the Spike they 
made the image of a Bird, or of a man laden with Merchan. 
dize; it conferreth riches, and maketh one overcome conten- 
tions, it taketh away ſcarcity and miſchief : Under Alchamaj 
they made the image of an Horſe or Wolf, or the Figure of 
man dancing; it 1s good againſt Feavers, it aſtringerh an 
retaineth the bloud : Under Elphrya, they made the image 0 
an Hen, or of a man crowned a" advanced ; it beſtoweth the 
900d will and love of men, and giveth chaſticy. Under th 
Heart of Scorpio they made the image of a man armed, anl 
with a coat of Male, or the Figure of a "Scorpion; it giveth un. 
derſtanding and memory, it maketh a good colour, and aide 
a84init evil ſpirits, and driveth them away, and bindeth them: 
Under the Vulture, they made the image of a Vulture or Her, 
or of a traveller ; it maketh a man magnanimous and proud, i 
giverh power over devils and beaſts, Under the tail of Cap 
cors they made the image of an Hart, or Goate, or of an angy 
man; it beſtoweth proſperity, and increaſeth wrath. Theſe at 
the images of ſome of the fixed ſtars which they command 
be ingraven on their ſtones under them, 


. ” 
. - * . , - ” 
* a i - ti. 29 . FCAT IIS ith. A - th 
—  Hltc.. ih. A. OO Ow Cl —__ W[[OTOOYOT TR TI". — —_— 
—_ CO —Y, 


. 
Book I I. Of Occult Philoſophy. 


309 


_——. 


CHAP. XLVIII. 


of Geomanticall Figures, which are the middle betWixt Images 
and Charalters, 


Here are moreover certain other Figures, framed by 

the number and fituation of the ſtars, and aſcribed both 
tothe Elements, and alſo to the Planets and Signs, which are 
called Geomantical, becauſe that Geomantical Diviners do 
reduce the points of their lot projeRed, by the excels of parity 
or imparity into thoſe figures; and they alſo being engraven 
or imprinted under the dominion of their Planers and Signs, 
do conceive the vercue and power of images; and theſe Figures 
areas a middle betwixt Images and CharaQters ; But whoſoe- 


er defireth exaRly to know the natures, qualities, proprieties, | 


onditions, fignifications, and Nativities of theſe Figures, ler 
im read the Volums of Geomancy ; but they are in numbar 
geen, whoſe names and figures are theſe. 


_— Of Occult Philoſophy. Book [1 


a... 


Name. Element Planer. Sign, - 


Way 
Iouraey 


People 
Congregation. 


Conjunttion 
An Aſſembling 


The Earth AE 


Great fortu ne 

Greatcr aid The Earth ©@ 
Safc- guard entering | | 

Leſſer fortune : 
LeſScr aitl Fire 
Safe-guard going out 
Obtaining 
Comprebend:d within 


Acquifition 
Comprehended without |Fire 


Toy 
Laughing Aire 


Healthy 
Beaided 


Sadneſs 
amned 
Croſs 
A Giile 
Beautiful 
A Boy 
Yelluw 
-|Brardleſ's 
white 
Farr 
Reddiſh 
1 
ſhe head 
The threſhold entring 
The upper threſho!d 
The Taile 
\The threſhold going out 
» The lower threſhold 


Aire | 


»* 


_— 
| * 
'N XX 


. 


* \*# Re 


| 


&K 44 *® 


AX X 


| 


th. ith. ——— 


the 


BookIT. —Of Occult Philoſopty, 


Qmem_— 


CHAP, XLIX, | 
of Images, the figure whereof 1 not after the likneſs of any 
Celeſtiall figure, but after the likeneſs of that which the rind 
of the worker deſires, | 


/ {hn remains as yet an other manner of images not accor- 
ding to the ſ1milicude of Celeſtiall figures, but according 
tothe ſimilitude of rhat which the mind of the worker deſires, 
of whole they are the effigies, and repreſentation : So to pro- 
cure love we make images embracing one the other:to diſcord, 
iking one the other;to bring miſery, or deltrution as dam- 
zpeto a man. or houſe,or City or any thing elle, we make im- 
zzes diſtorted, broken in members, and parts after the likeneſs 
and figure of that thing which we would deſtroy or damnifie ; 
nd Magicians advife us that in caſting or engraving images 
e would write upon it the name of the effet; and this on 
he back when evill, as deſtruRtion ; on the belly when good, 
5 love. Moreover in the forehead of the image. let be written 
h:name of the ſpecies or Jndividuum which the image re- 
reſents, or For whom or againft whom it is made. Alſo on the 
reaſt ſer the name of the ligne or face aſcending, and Lord 
tereof be written ; alſo the names and CharaRers of its An- 
les. Moreover in making the image they advife that prayer 
xr the «fcR for which ir 1s made, be uſed. AN which Alber- 
t Magnus in his Speculo affirms. Now they uſe the images 

ing made diveiſly according to the vertues thereof ; Some= 
mes they hang them or binde them to the body ; Some- 
mes they bury them under the Earth, oraRiver ; ſometimes 
tey hang them in a Chimny over the ſmoak, or upon a tree 


Wt they be moved by the.wind ; ſometime with the head up- 
Ward, & ſometinies downward; ſometimes they put them into 
W: water,or into the fire. For they ſay as the workers of the 


ves do affeR che image it ſelf, fo doth ic bring the like pal- 
Ins upon thoſe to whom it was aſcribed, as the mind of the 
xerator hath diQtared it. As we read that Nettanabrs the Mia- 
can made images of ſhips with =_ after that manner, and 

4 aſt 


312 


Of Occult Philoſopby. — Book 11 


art that when he drowned thoſe images in water,that the (hj 
of his enemies were in like maner drowned in the Sea,and ha, 
arded. Now that part of Aſtrology whlch is writ concerning 
eleRions,teacheth us that the conſtellations allo are to be g, 
ſerved for the making of images, and ſuch like; 


- 


— 


CHAP. L : 
Of certain Celeſtial obſervations and the prafti/e of ſome Imane, 


will now ſhew thee the obſcrvation of Celeſtiall bodys, 

which are required for the praRtiſe. of ſome of theſe kind 
of images ; So to make any one fortunate, we make u 
image in which theſe are fortunate, viz, the ſignib 
cator of the life thereof, the givers of life, the (igns, and Ply 
nets. Moreover let the aſcendent, the middle of the heayea, 
and the Lords thereof be fortunate : alſo the place of the Sw, 
and place of the Moon ; part of fortune, and Lord of 
junQion or prevention made before their nativity, by deprl 
ſing the Malignant Planets, But if we will make an image 
procure miſery, we muR do contrarywiſe, and thoſe whichit 
place here fortunate, muſt there be infortunate, by raiſing 
lignant Stars. In like manner muſt we do to make any pla 
Region, City, or houſe fortunate. Alſo for deſtroying or pit 
judicing any of the foreſaid; Let there be made an im 
under the aſcenſion of that man whom thou would 
deſtroy , and prejudice, and thou ſhall make unfortun 
the Lord of the houſe of his life, the Lord of the aſceni 
ing,and the Moon, the lord of the houſe of the Moon, andit 
Jord of the houſe of the lord aſcending, and the terth houl 
and the lord thereof. Now for the fitting of any place, plut 
fortunes in the aſcendent thereof; and in the firſt, and tent! 
and ſecond, and eighth houſe, thou ſhall make the lord of th 
aſcendent, and the lord of the houſe of the Moon fortun 
But to chaſe away certain Animals from certain places, tl 
they may not be generated, or abide there, let there be an it 
age made under the aſcenſion of that Animal, which - 
wous 


Book IT. Of Occult Philoſophy: 


wouleſt chaſe away, and afrer the likenels thereof; as if thou 
wouldeſt chaſe away Scorpions from any place , let an image 
of the Scorpion be made, the (tgn of Scorpio aſcending with the 
WW Moon, and thou ſhalt make unfortunate the aſccndent, and 
lord thereof, and the Lord of the houſe of Xars; and thou 
ſhall make unfortunate the lord of the aſcendent in the eighth 
MW houſe, and let them be joyned with an aſpeR malignant, op- 
polite, or quadrant : and let there be writ upon the image the 
nzme of the aſcendent, of the Lord thereof, and ofthe Moon, 
and of the lord of the day, and of the Lord of the hour. And 
let there be a pit made in the middle of the place, from which 
thou wouldſt drive them; and let there be carryed into it, 
ſome of the earth taken out of the four corners of the (ame 
place, and let the image be buryed there with the head down - 
ward, with ſaying, this isthe burying of the Scorpions, that 
they may not come into this place, and ſo of the reſt, So for 
2ain ler there be made an image under the aſcendent of the 
nativity of the man, or under the aſcenſion of that place to 
which thou wouldeſt appoint the gain ; and thou ſhall make 
the lord of the ſecond houſe, which is in the houſe of ſubſtance 
to be joyned with the Lord of the aſcendent in the trine or ſex- 
til, and let there be a reception amongſt them; thou ſhall 
make fortunate the eleventh and the Lord thereof, and the 
eighth; and if thou canſt, put part of the fortune in the 

cendent, or ſecond; and let the image be buryed in that 
place, or carryed from that place, to which thou wouldeſt ap- 
point the gain. Alſo for concord, and love, let there bean 
image made in the day of7wpiter under the aſcendent of the na- 
tivity of him whom thou wouldK have be beloved, make for- 
tunate the aſcendent, and the tenth, and hide the evil from the 
aſcendent ; and thou mult have the. Lord of the tenth, and 
planets of the eleveneth fortune, joyned to the Lord of the 
aſcendent, from the trine or ſextil with reception ; then make 
an other image for him wham thou wouldeſt ſtir upto love ; 
conſider-if he bea friend, or companion of him whom thou 
wouldſt have be beloved; and if ſo,let there be an image made 
under the aſcenſion of the eleventh houle from the —_— 


— 
hs 
- 


= > 5s 65 ©” 5 5B @-.c- 


— 4 
_ 
= 
- 


I 


314 


Of Occult Philoſophy: Book Il 


- ſtrong 


of the firſt image ; bur if che party be a wife, or a husband, ler 
it be made under the aſcenſion of the ſeventh ; if a brother, or 
a liſter, or a couſin, let it be made under the aſcenſion of the 
third,and ſo of the like ; and put the (1gnificator of the aſcen- 
dent of the ſecond image, joyned to the ſignificator of the 
aſcendent of the firſt image ; and let there be betwixt them a 
reception, and let the reſt be fortunate, as in the firſt image, 
afterwards joyn both images together into a mutual embrace- 
ing or put the face of the ſecond image to the back of the firſt Ml 
image, and let them be wrapt up inſilk, and caft awayor il * 
ſpoiled. Alſo for ſucceſs of petitions, and for the obtaining i *© 
of a thing denyed, or taken, or poſſeſſed by an other, le: Ml © 
there be an image made under the aſcendent of him who peti. Ml * 
tions for the thing ; and cauſe that the Lord of the ſecond be il © 
jJoyned with the lord of the aſcendent from a trine, or ſextile, Ml " 
and let there be a reception betwixt them, and if it can be, le: Ml " 
the Lord of the ſecond be in the obeying ſigns, and the Lord of Ml 4 
the aſcendent in the ruling, make fortunate the aſcendent, and Ml *! 
the Lord thereof, and take heed that the lord of the aſcendent Ml © 
be not ctetrograde or combuſt, or falling, or in the houſe of WM 
oppoſition z.e.in the ſeventh from his own houle;let bimnot be IM 
hindred by the malignant, let him be (trong,8 in an angle;Thou WM 
(halt make fortunate the aſcendent, and the Lord of the ſecond 
and the Moon ; and make another image for him that is peti- 
tioned to, and begin it under the aſcendent belonging to him, 
as if "he be a King or a Prince, begin it under the aſcendent of 
the tenth houſe from the aſcendent of the firſt image ; If he 
be a father under the fourth; if a ſon under ftitth, znd to of the 
like; and pur the (ignificator of the ſecond image, joyned with 
the lord of the aſcendent of the firſt image,from a trine,or ſex- 
tile, and lethim receive ic, and put them both'ſtrong, and 
fortunate without any let ; make all evill fall from them, 
Thou (hall make fortunate the tenth, and the fourth if thou 
can{t,or any of them; and when the ſecond image ſhall be per- 
f-&ed, joy nic with the firſt, face to face,and wrap them in clean 
lIinnen, and bury them in che middle of his houte who is the 
peticioner under a fortunare (ignifhicator, the fortune being 


Book IT. Of Occult Philoſophy. 


315 


ſtrong,and let the face of the firſt image be toward the North, 
or rather coward that place where the thing petitioned for 
doth abide; or if it happen that the petitioner goerh forward 
towards him with whom the thing petitioned for is, let him 
bring the images with him as far arhe goes, And let there 
be made an image of dreams, which being put under the head 
of him that ſleeps, makes him dream true dreams concerning 
any thing that he hath formerly deliberated of; and let the 
figure of that be the figure of a man ſleeping in the boſome of 
an Angel, which chou ſhall make in the Lyon aſcending, the 
Sun keeping the nineth houſe in Artes ; thou ſhalt writ up- 
on the breaſt of the man the name of the, efteR deſired, and in 
the hand of the Angel the name of the intelligerce of the Sun, 
Let the fame image be made in Virgo aſcending, Mercury be- 
'ing fortunate in Aries in the ninth houſe, or Gemir; aſcendin 

in Mercery being fortunate, and keeping the ninth houſe in 
Aquarius ; and let it be received from Saturn with a fortunate 
aſpeR, and let the name of the ſpirit of Aſercrry be writ up- 
on ic, Let alſo the ſame be made in Libra aſcending,Vexus be. 
ing received from Mercury in Gemixi in the ninth houſe, by 
writting upon it the Angel of /exzes. Belides allo ler the ſame 
image be made in Aquarirs aſcending, Saturn fortunately 
poſl-ſi-g the ninth houſe in his exaltation, which is in Libra, 
and let there be writ upon it the Angel of Sararn, Moreover 
ſetitbe made in axcer aſcending.the Moon deing received by 
fupiter and Venus in Piſces, and being fortunately placed in 
the ninth houſe, and let there be writ upon it the ſpirit of the 
Moon. There are alſo made rings of dreams of wonderfull 
efficacy ; and there are rings of the Sun, and Sarzrn, and the 


their exalcations in the ninth houſe, and when the Moon is joy- 
ned to Satzrn in the ninth huuſe, and in that figne, which 


the rings the name of the ſpiric of che *un, or Saturn. Let this 
bich hath been ſpoken ſuffice concerning images, for nowthou 


myſt find out more of this nature of thy ſelf. Bur know this 
thc 


conſtellation of them is when the Sun or Saturn aſcend in 


wasthe ninth houſe of Nativity; and let there be writ upon _ 


CE —_ 


——_——— a —- 


Of Occult Philoſophy. Book 11. 


that ſuch images work nothing, unleſs they be ſo vivified that 
either a naturall, or Celeſtiall, or Heroicall, or animaſt:call, of 
Qxemoniacall, or angelicall vertue be in them, or aſliſtint to 
them. Bur who can pive a ſoul to an image, or make a ſtone 
to live, or mettal, or wood, or wax? and who can raile out 
of ſtones children unto eAtraham? Certainly this Arcanum 
doth not enter into an, Artiſt of a ſtiffe neck ; neither can he 
oive thoſe things which hath them not. No body hath them 
but he who doth (the Elements being reſtrained, nature being 
overcome, the Heavens being over powered) tranſcend the 
progreſs of Angels,and comes to the very Archetype it ſelf, of 
which being then made a cooperator may do all things, as we 
ſhall ſpeak afterwards. | 


C H AP. LE 


Of Charatters Which are maat after the rule and imitation i 
(eleſtial, and how with the table thereof they are deduced on 
of Geomantical figures, 


{ _ alſo have their community from the rayes of 
the Celeſtials caſt rogether according to a certain nun: 
ber by a certain peculiar property, which Celeſtials as in diver 
ſtrokes of their rayes falling ſeverall ways amongſt them- 
ſelves produce divers vertmes:1o alſo CharaQters being variouly 
protraQted, according to the various concourſe of thoſe rays 
quickly obtain divers operations, and alſo more efficacious mv 
ny times then the properties of naturall commixtions, Not 
the true CharaRters of the heavens is the writing of An; 
which-amonglt the Hebrews is called the writing Malachin, 
by which all things are deſcribed and ſignified .1n the :icaven 
for every knowing man to read. But of theſe hereafter ; But 
now they make CharaRers of Geomantical figures binding to 
gcther the points of each variouſly, and attributing chem ac 
cording-to the manner of their tigurings, to choſe Planes 


| 


F 


0! 


(07 


Boak IT. Of Occult Philoſophy. | 317 


and ( jigns of which they were made, the making of which the 
following table will ſhew. 


oO The CharaTers of the Moon, 
From the way - XE 


| WW from the people = W, = S 


T he Chara#ters of Mercury. ' 


HEE NGO 
| OAXAY 
= 228 


T he Charatters of Venus. 


— i C4. 
| KRA® 
| Pot y wy 


M——— 


318 Of Occult Philoſophy. Book 1 | 


T he ({, haratters of the Sun. 


mm OY VY ox 
re 6 AA ASA [ 


The Charalters of Mars: 


From Red wa = SEA FU 
$429 10 


T he (haratters of Jupiter. 


OSS E 
" XLESVO 
rn tl (7 RX AQ 


m—_— 


—— 


Book [. Of Occult Philoſophy. 119 


T he Charatters of Saturn. 


mw 10 © AVAQS 
Fom/adneſs = RY S | 


T he Chara&ars of the head of the Dragon. 


EYYYVY 


T he Charatters of the tale of the Dragon, 


 $AXAAA 


Of Occult Philoſophy. Book 11, | 


CHAP. LII. 


Of Chwafters which are drawn from things themſelves by a 
certain likeneſs, f 


V E have ſpoken above of a certain manner of Imapes 
made not after the likeneſs of Celeſtial Images, but Mt 
according to the emulation of that which the minde of the 4 
Operator doth deſire. In like manner ſilo it is to be under. 
{ſtood of CharaQers; for ſuch like Charaters are nothing elle Wy; 
then images ill dearticulated ; yet having a certain probable: 
militude with the Celc(tial images or with that which the mind 
of the Operator deſires, whether that be from the whol: 
image, or from certain markes thereof expreſſing the whol: 
image. As the CharaRters of Aries agd Taurus we make thi 
from their hoins Y v5. Of Gemins from imbracing II .«& 


Cancer from a progreſs and regreſs > ,of Leo,Scorpio,and ( 
y 


pricorn,from theirtail 1, m1, vp of Virgo,from Spike (I, 


of Librafrom a ballance = of Sagittarius from a dart 2, 
Aquarins from Waters = and of Piſces from Fiſhes x .Inlix 
manner the Charafter of Saturz is made from a Sid 


HSI of 7apiter, from a Scepter u. Th f 


Hars from a bolt F of the Sun from ronndneſs, and a golde 
brightneſs G &» of Yenns from a Lookinglaſs 5, « 


Mercury from a \Vand > 4 of the ſoon from | 


horns of increaſing and decreaſing @ . Beſides, of theſe, x 
cording to the mixtions of Signs and Stars, and Natures,! 


made alſo mixed CharaQters, as of a ficry triplixity 


I 
of Eaithly V2P of Aiery TY of 


Watt! 


Booktl. —Of Occult Philofaply. 


——— 


gn__ 


ery DC alſo according to the hundred and 


twentic conzunRions of Planets,reſult ſo many compound Cha® 
raQers of various Figures ; as of Saturn and 7piter, viz. thus, 


2-2 or thus Hh or thus of Satwrz and Mars, 
& Or hos {Py of 7apiter, and Mars ZH 


or thus 2. of Saturn, Twpiter and Mars, ZI or thus 
| 


And as theſe are exemplified by two and three, ſoalſs 


if the reſt, and of more may they be framed : after the ſame 
nanner may the CharaRters of other Celeſtial images aſcending 
n any face,or degree of (ygns, be compendiouſly drawn after 
ie likeneſs of the images, as in theſe which are made accord- 
8 to the way of imitation of that which che minde of 
he Operator deſires, as to love, the figures be mixed to- 
ether imbracing and obeying one the other, but to hatred, 
In the contrary, turning away the one from the other; con- 
nding, unequal, taoſed. Bur now we will here ſet down thoſe 
nraRters which He&rmes aſſigned to the fixed ſtars, and 
W-chenii, and they are theſe, 


| 
\ 


The head of Mevl. 


The Pletades. 


7 >< Aldaboram. 


MN : 


W—_— _—_— — 


- 


Of Occult Philoſophy. Book 1l, 


59 


Mo ——_—_—— 


6 4 The Goat Star. 
He The greater Dog-ſta. MW... 


$824 The leſler Dog-#tar, 
| | The heart ofthe Li 


aA 


o | / os The Tail of the Bra 


a, —(O1 The wing of the. Cn 
7 L 


( Opica. | n 


_— 


= o 


look 11, © Of Oceule Philoſophy. F 323 


A Alcameth. 
"20M 


Elpheia. 


OS | Fr The heart of the Scorpion. = 


= The Yulture falling. 
*— -7_| The tail of Capricorn. 


—_ b F __— Py S— 


CHAN | LIB: -- | . 


T bat no Divination Without Aſtrology us perfeft, 


VV- have ſpoken. in the foregoing Chapters of the di- 
vers kindes of Divinations : But this is to be noted 
that all cheſe require the uſe and rules of Aſtrology, as a key 
moſt necefſary for the knowledge of all ſecrets ; and that all 
kinds of Divinations whatſoever have their root and founda- 
tion in Aſtrologie ſo, as that without it they are of little or no 
uſe; yet Aſtrological Divination,in a5 much as the Celeltials are 

cauſes and ſigns of all thoſe things which are, and are done 
SY in 


_ = —— 


324 


© "Of Occult Philoſophy. | Book [1 


in theſe inferiors, doth give moſt certain demonſtations by the 
ſituation, and motion onely of-Celeſtial bodies, of thoſe thingy 
which are occult or future ; of which we ſhall in this place 
ſpeak no further, ſince of this Science huge Volums have bee Ml; 
wrote by the Ancicnts, and are everywhere extant. Therefore fr 
uv hetherihePhyſiognomilts lookupon the body,or countenance F 
or forehead, or hand,or the Soothſayer,ſearcheth by dre.mso M® 
Auſpicia, that the judgment may be right, the figure of heaven" 
is alſo to be enquired into. From the judgements wheredf 
together with conjeRures of (1militudes and f1gns, are prody 
ced true opinions of the (ignificators. Alſo 1f any prodige 
ſhall appear , the'Figure of the heaven isrobe erected ; all 
ſuch things are to be enquired after, which have gone beforein 
the revolutions of years from great conjunRions, and Eclipſe 
then alſo the Nativities, beginnings, intronizations, foundat 
ons, and revolutions, perfeRions, direRions; of Princes, Nat. 
ons, Kingdoms, Cities, when theſe ſhall appear, and up 
what place of the Celeſtial figure theſe fell ; that by all the 
at length we may come to a rational and probable ſignific 
tion of theſe things. After the fame manner, but with lels 

bour, we muſt proceed in the Expoſition of dreams. Moret 
ver, they that being diſtempered foretell future things, dot 
not bur as they are inſtigated by the ſtars, or inferior inſt 
ments of theſe, whence their Preditions muſt at lengthk 
imputed to the Celeſtials, as we read in Lacan the old Prophet 
T uſcus, 


The Light 'nings motion, and the veines Which arc 
Fibrous, and Warm, and motion of a f air fs 
Plume Wanaring i th aire, being taught 


After the City was viewed, the Sacrifice ſlain, the inſpeRi 
into the intrals did ar length by the diſpoſitions of che Cele 
ſtial ſtars pronounce judgement, Alſo Geomancy it ſelf 
moſt accurate of Divinations, which divines by points of i | 
earth, or any other ſupertices, or by a fall, or any other powe 7 
inſcribed, doth firſt reduce them to Celeſtial figures, viz. *** 
. tho 


Py 


- x: OOTY 
BookII. - Of Occult Philoſophy. 325 


thoſe ſixteen which we above named, making judgement after 
an Aſtrological manner, by the properties and obſervations 
thereof : and hither are referred all natural Divinations by lots 
whatſoever,the power whereof can be from no where elſe then 
from the heaven,and from the minde of them that work them. 
For whatſoever is moved,cauſed or produced in theſe inferiors, 
muſt of neceſſicy imitate the motions,and influences of theſupe- 
rjours, to which, asto its roots, cauſes, and (igns it is reduced, 
the judgement whereof is ſhewed by Aſtrological Rules. 
Hence Dice, Tetracedron, Exacedron, Octocedron, Dodera- 
edron, Icocedron being made by certain Numbers, Signs, and 
Stars at opportune times,under the influencies of the Celeſtials, 
and being inſcribed, obtain a worderful vertue of Divining, / 
and foretelling by their caſtings, ſuch as thoſe Dice Prexeſte 
ad, in which we read the Deſtinies of the” Romans were gon- 
zined, 


CHAP. LIV. 


}f Lottery, When, and whence the vertwe of Divining is incident 


—_ 


to it, 
f 


Hatſoever Divinations and PrediAions of humane 

events are made by Lottery, muſt of neceſſity, beſides 

ie lot, have ſome ſublime occule cauſe; which indeed ſhall not 
acauſe by accident, ſuch as Ariſtotle deſcribes Fortune to 

e For in the ſeries of Cauſes, ſeeing according to the Plato- 
ifs,a cauſe by accident can never be the prime and ſufficient 
auſe, we maſt look higher, and finde ont a cauſe which may 
now and intend the effet, Now this we muſt not place in 

. Morporcal Nature, but in immaterial, and incorporeal ſub- 
- | {Wnces which indeed adminiſter the Lot, and diſpence the fig- 
cation of the truth, as in mens ſouls, or ſeparated ſpirits, or 

| Celeſtial Intelligences, or in God himſelf. Now that 
Were is in mans ſoul a ſufficient power and vertue to 
_ FicR ſuck kinde of lots, it is hence manifelt, becauſe there is 
ho Y 3 in 


; 
| 
, 


'd 


i 


—_w_———C 


— 


Of Occult Philoſophy. Book 11. 


in our ſoul a divine vertue, and fimilitude, and apprehenſion, 
and power ofall things; Andas we faid inthe firſt Book, Al 
things have a natural obedience to it, and of neceſſity haye 
motion and efficacy to that which the .ſoul deſires with 1 
ſtrong deſire ; and 3ll the vertues and operations of naturi] 
and artifical things, obey ir when it is carried forth into the 
excels of deſire, and then all Lots of what kinde ſoever are a{- : 
fiſting to the appetite of ſuch a minde, and acquire to them. i 
ſelves wonderful vertues of paſſages, as from thar, ſo from the M ; 
Cekcſtial opportunity in that hour in which the exceſs of ſuch WM; 
a like appetite doth moſt of all exceed in it, And this istha WM k 
ground and foundation of all Aſtrological Queſtions, wheie. MW i; 
fore the minde being elevated into the excels of any deſire, i 6 
raketh of it ſelf an hour afid opportunity moſt convenient anl I ,; 
efficacious, on which the Figure of the heaven being made, th pe 
Aſtrologer may then judge irrit, and plainly know concerning WM) 
that which any one defires, and is inquiſitive to know, bat M1, 
now becauſe Lots are not direted alwayes by mans mind: Wn: 
bur alſo, as we ſaid beforc, by the help of other Spirits ; norsM:, 
the minde of a Prophet alwayes diſpoſed to that exceſs of pie; 
Gon as we ſpoke of , hence amongſt the Ancients, it was a C 
ſtome to premiſe before the caſting of the Lot, ſome fact 
performances, in which they called upon divine Intelligencis 
and ſpirits for to dire the Lot aright. Whatſoever kinde 
preſage therefore theſe kinde of Lots portend, muſt of necth 
- fity not be by chance or fortune, but from a ſpiritual cauſe, by 
vertue whereof the Phantalie, or hand of him that caſt tht 
Lot is moved, whether that power proceed from the ſoul « 
the Operator through the great exceſs of his affeMon, or fron 
a Celeſtial influence, and opportunity, or from a certain Die 
or ſpirit aſſiſting, or moving from on high, whether thel 
Lots are vlaned in caſting of Cockalls,or throwing 
Dice, or in the meeting of Verſes, ſuch as were formerly tt pl 
Lot of Homer and Virgil, of which we read in </Erlius Of; 
Sparta, Hadrianus long (ince made enquiry, and which wt 
read brftell Trajau the Emperour. 


that 


at 


Book fi Of Occult Philoſophy, 


What's he far off grac'd with the Olive bough 
Preſenting offerings ® his White chin We know, 
A Roman King,Whoſe laws firſt ſetled Rome, 
And from ſmall ('urets a poor ſoyl, ſhall come 
To great Command ——— 


By which Verſes he did not in vain become to have hopes of 
enjoying the Empire. Alſo amongſt Hebrews, and even a- 
mongſt us Chriſtians(ſomeDivines not diſapproving of it)Lots 
are taken out of Verſes of Pſalms. There are alſo more,& other 
kindes of Lots, asare humane Lots, which had no Divination 
n them amongſt the Ancients, and are obſerved by ns in choo- 
ling of Magiſtrates, to prevent envy, of which.alfo Cicero 2- 
painſt Verres makes mention: bur they are nor. of our pur- 

ſe : But choſe which are divine, and ved Lots, reſpeRing 
Oracles, and-Religion, of which we ſhall diſcourſe in'the fol- 
lowing Book : Onely thus far I would adviſe you, that hovv 
much preſaging, divining or Southſaying ſoever Lots are found 
to have, they have them not as they are Lots,but by reaſon of a 
rertne of a higher operation joyned to them. 


CHAP, LV. 


pf the ſoul of the World, and of the Celeſtials, according to the 


traditions of the Poets, and Philoſophers. 


Tisneceſſary that the heaven and Celeſtial bodies, ſeeing 
they have a power, influence, and manifelt operation upon 
tle inferiors, ſhould be animated: ſeeing an, qperation can- 
ot proceed from a meer body, All famous Poets, and Philo- 
phers affirm therefore that the world and all Celeſtiall bo- 


R lies muſt have a ſoul, and that alſo intelligent : Hence Aſarcrs 


avillizs in his Aſtronomy to eAnguſtns jlings, 
Y 4 The 


328 


Of Occult Philoſophy. Book Il 


T he great Corporeall world, which doth appear 
In divers forms, of Aire, Earth, Sea, and Fire, 
eA divine ſoul doth rule, a Diety 


Doth Wiſely govern 
Alſp Lacan, 
T he Earth that's weigh'd #th aire,”s ſuſtained. ; 
By great Jove— p 
| 
And Boetiws ; 
W 
T hou aſt joyn to the world a ſoul, that moves W þ 
eAll things of threefold nature, and diffuſe mi 
Tt _—_ the members of the ſame, and this thi 
Into two Orbs of motion rounded 1s pe 
Being divided, and for to return m: 
Into it ſelf makes hafte— p 
| | ” 


And /Y;rgil moſt full of all Philoſophy, ſings thus, 


And firſt the Heaven, Earth, and liquid plain, 

T be Moons bright Globe, and Stars T itanian 

eN ſpirit fed within, ſpread through the whole 

And with the huge heap mix'd infuſed a foul; 

Hence man,axd beaſts,and birds derive their ſtraing 
- And monſters floating in the marbled main ; 

Theſe ſeeds have fiery vigor, anda birth 

Of heavenly race, but clog'd with heavy earths 


For what do theſe verſes ſeem to mean, then that the worli 
ſhould not only haye a ſpirit ſoul, but alſo to partake of the f 
divine mind : and that the originall, vertue, and vigour of lr 
inferionr things do depend on the ſoul of the world ? This dof 
all Platoniſts, Pytha gorians, Orphens, Triſmeg1Rus, Ariſtetl\ 
T he: 


BookIT., Of Occult Philoſophy. 


wm _ 


329 


Theophraſtus, Aviceng Algazeles, and all Peripateticks confeſs, 
and confirm. 


CHAP. LVL 
T he ſame 15 confirmed by reaſon. 


He world, the heavens, the Stars, and the Elements haye 

a ſoul, with which they cauſe a ſoul in theſe inferior and 
mixed bodies. They have alſo as we ſaid in the former book .a 
ſpicit, which by the mediating of the ſoul is united to the bo- 
dy : For as the world is a certain whole body, the parts 
whereof are the bodies of all living creatures, and by how 
much the whole is more perfeR and noble then the parts, by ſo 
much more perfe&, and noble is the body of the world then 
the bodies of each living thing.It would be abſurd, that all im- 
perfeR bodies and parts of the world, and every baſe Ani- 
mal, as Flies, and Worms ſhould be worthy of a life, and have 
alike and ſoul, and the whole entire world a moſt peefe, 
whole, and moſt noble body, thould have neither life,nor ſoul; 
Itisno leſs abſurd, that Heavens, Stars, Elements, which give 
toall things life, and ſoul moſt largely, ſhould themſelves be 
without lite, and ſoul; and that every plant , or tree (hould be 
of a more noble condition then the Heaven, Stars, and Ele. 
ments, which are naturally che cauſe of them ; And what living 
man can deny that earth, and water live, which of themſelves, 


plants, and living (creatures ? as molt manifeſtly appears in 
hings that Lives of their own accord, and in thoſe which 
have no corporeall ſeed. Neither could Elements generate and 
nouriſh ſuch kind of living creatpres, if they themſelves were 
ithour life or ſoul. But ſome haply may ſay, that: ſuch kind 
f living creatures are not generated by the ſoul of the earth, 
allÞr water, bur by the influencics of Celeſtta}l ſouls ; Theſe the 
dof latoniſts anſwer, that an Accident cannot beger a ſubſtance, 
ly ſnleſs haply as an inſtrument it be ſubjeRed to the next ſub. 


Le-Wiance, becauſe an inſtrument removed from an artificer is not 
moved 


le 
he 


zenerate, vivitie, nouriſh, and increaſe innumerable trees, 


Of Occult Philoſophy. Book 11 


Eg 
moved to the effeR of the art ; ſoallo thoſe Celeſtiall influer; 
cies, ſeeing they are certain accidents being removed far from 
vital ſubſtances, or from the life it ſelf, cannot generate a vita 
ſubſtance in theſe inferiors. And Aſercarins in his book which 
he cals De Communs, ſaith, All that is in the world is moved «- 
ther byincreaſe,or decreaſe Now what moveg,mult needs hay: 
life ; and ſeeing that all things move, even the earth,eſpecially 
with a generative and alterative motion,they mult themſelyg 
live. And if any doubt that the heavens live, faith Theophrs 
ftus, he isnot to be accounted a Philoſopher; and he whid 
denyes the heaven to be animated, ſo that the mover theref 
is not the form thereof, deſtroyes the foundation of all Phils. 
ſophy ; The world therefore lives, hath a ſoul, and ſenſe; fy 
it gives life to plants, which are not produced of ſeed; and 
]ives ſenſe to Animals, which are not generated by coition, 


CHAP. LY ID 


e”- 


T hat the foul of the world, and the (leſtiall ſouls are rationll, 
and partake of Divine underſtanding. 


Hat the above named ſouls have reaſon,is apparent henc 

For whereas the uniyerſall works of the foreſaid ſouls@ 
with a certain perpetuall order conſpire amongſt themſelye! 
is neceſlary that they be governed not by chance bytby realy; 
by which reaſon they do direR,& bring all cheir operations! 
a certainty, For it is neceflary that the earth ſhguld hayetk 
' reaſon of terrene. things, and water of watery things ; and 
in the reſt; by which reaſon each in their time; place, and otdi 
are generated, and being hurt are repaired. Therefore Phils 
ſophers do not think the ſou of the earth to be. as it wet 
the ſoul of ſome contemptible body, but to, be rationall u 
alſo intelligent, yea and to' be a diety, Beſides it would Vt 
abſurd, ſeeing we have reaſons of our works, that Celcliiu 


HL - BE. X- EY  < 


[-< 
my T3 


ſouls, and the ſoul of the univerſe ſhould not have reaſons 0m 


theirs, Burt if (as ſaich Plato) the world be made by ve) 


go0dneVifels 


Book 11. Of Occillt Philoſophy. 331 


soodneſs ir ſelf, as well asit could be made, it is certainly en- 
dowed with not only lite, ſenſe, and reaſon, but alſo under. 
tanding. For the perfeRion of a body is its ſoul, and that 
body is more perfe&t which hath a more perfeR ſoul ; Ir is 
neceſſary therefore, ſceing Celeſtiall bodies are moſt perfeR, 
that they have alſo moſt perfeRt minds. They partake there- 
fore of an intelleFt and a minde ; which the Platoniſts alſo 
prove by the perſeverarce of their order, and tenor, becauſe 
motion 1s of its nature free, it may eaſily ſwarve, and wander 
now one Way, now another,unleſs it were ruled by an intelleR 
ind a mind, and that alſo by a perfeRt mind foreſceing from 
he beginning the beſt way, and chief end, Which perfe&R 
mind indeed, becauſe it is molt powerfull in the ſoul, as is the 
ſoul,and as are the ſouls of Celeſtiall bodies, and of Elements, 
ithout all doubt doth moſt orderly,and perfeRly govern the 
ork allotted to it. For bodies do not refſt a moſt powerfull 
ſoul, and a perfeR mind doth not change its counſel. The ſoul 
f the world therefore is a certain only thing, filling all things, 
xſtowing all chings,binding,and knitting together all things, 
hat it might make one frame of the world, and that it 
iht be as it were one inſtrument making of many ſtrings, 
ut one ſound, ſounding from three kinds of creatures,intelle&. 
|, Celeſtiall, and Ipcorruptible, with one only breath and 
e, 


Ss HY 23 won N ww & 


a xx 7 i. a” > 6&5 = ED 


PR_ 


| 


CHAP, LVIIL 


the names of the Celeſtials, and their rule over this inferionr 
norld,viz. Mas. 


| He names of Celeſtiall ſouls are very many, and diverſe 
| IF according to their manifold power and vertue upon 
tilWcle inferior things, from whence they have received divers 
5d mes, which the ancients in their hymnes and prayers made 
ven of. Concerning which you muſt obſerve, that every one of 


nebWcle ſouls according to Orpherss Divinity, is ſaid to have 2 
| double - 


| Of Occult Philoſophy. Book 11, 


—- —_—_ 


double vertue;the one placed in knowing,the other invivifying 
and governing its body. Upon this account 1n the Celeſtial 
ſpheres, Orp/ ez cals the former vertue Bacchus, the othery 
Muſe. Hence he is not inebrigged by any Bcchxs, who hath 
not firſt been coupled to his Muſe. Therefore nine Br. 
chus's are deſigned about the nine Muſes, Hence in the ninth I 
ſphere Orphens puts Bacchus C ribonins , and the Muſe (Cali-W 1 
ope; in the ftarry heaven Picionins, and Vrania, in the Iphere ff 
of Saturn, Amphietus, and Polyphymnia; in the ſphere of 7u Ml ti 
ter, Sabaſins, and Terpſichore;in the ſphere of Mars, Buyſ.rin, Mfr 
and Clio; in the ſphere of the Sur,T rietericus, and Melpemene, ll 
in the ſphere of Venus, Lyſins, and Erato; in the ſphere of Wk 
Mercury, Silenus, and Enterpe; in the ſphere of the 17, We: 
Bacchus, Lyeus, and the Muſe Thalia. Alſo in the ſpheres of to 
che Elements, he names the ſouls after this manner. In the Wi 
fire he puts the planet, and the morning ; in the air lightening Wbe 
7apiter, and Juno; in water the Ocean, and Thetys ; in the WR? 
earth Pluto, and Proſerpina ; but the foul of che world « War: 
univerſe Magicians call the 7Z»piter of the world , and th ici 
mind of the world Apo/lo,and the nature of the world, Aſine- 
va. Beſides in the fire they put Y#lcan, in the water Neprun, 
and they did name them by divers names. Alſo in the Stars 
the Zodiack the Pythagorians did put twelve particular (od 
or ſouls placed in the hearts of thoſe Stars, and thence goven 
ing the whole Star,vz. in the heart of Arzes is placed a ptr 
ticular Pallas, in the heart of Tawrys a particular Year, 
Gemi a particular Phebus,of Cancer Mercury,ot Leo 7 upite, 
of Virgo Ceres, of Libra Vulcan, of Scorpio Mars, of Sagi-W 
tarins Diana, of Capricorn Veſta, of Aquarius a patticuluMnor 
Juno, in the heart of Piſces a particular Neprye ; This dilfÞur 
Manilins (ing forth in theſe veries. Ings 

us 


Pallas doth rule the Ram, Venus the Bull, 
Phebus the T wins, and Mercury doth rule 
The Cancer, and the-Lyon gmides doth Jove, 
Ceres dorh Virgo, Vulcan Libra woves 


ab 


Book I 1. Of Occult Philoſeply. 


: For Scorpion Mars ; for Sagittarius faire 
| Diana cares; for Capricorn dothcare 
1 Veſta ; Aquarius Juno doth protett ; 
| Aud Neptune Piices 


1 WW And moſt ancient Orphens writing to Aſnſcar,reckons up more 
- Wl Dicties of the heavens then theſe, ſignifying their names, re- 
© WM pcs, and duties, calling them all in proper ſongs. Let no one 
therefore think that they are the names of evill deceiving ſpi- 
rits; bur of naturall, and divine vertues, diſtrubted to the 
world by the true God, for the ſervice, and pfofic of man, who 
knew how to uſe them : and antiquity ir ſelf hath aſccibed to 
each of theſe Dieries the ſeverall members of man; as the ear 
tomemory , Which Yirgi/ alſo dedicates to Phebas; ſaying, 
{yuthins puls my ear, and admoniſherh me. So the right hand 
being.a token of fortitnde, & by which an oath is made, Numa 
Pompilices, as faith Livy, hath dedicated co faith : The fingers 
are under the tuition of Aſinerva, and the knees given to Mer- 
cifullneſs;Hence they that beg pardon bend them. Some dedi- 
catethe Navell to Yerxs as the place of luxury ; ſome who re- 
fer all the members to it as the center, fay it is dedicated to 
?iter, Hence in the Temple of Zupiter Hammon the effigies 
fa navel is celebrated. Many other things the ancients did 
dbſerve, aſcribing every little member and joynt ro their Di- 
ies, which if they be rightly underſtood,and the true Dieties 
uling over them known, would not art all ſwerve from their 
luty, ſeeing alſo ſacred writ teſtifies that all our members are 
overned by the ſuperior vertues, of which we (hall ſpeak 

nore lacgely in the following hook; and not members only, 
ut every exerciſe of men is diſtributed ro its Dierte, as hunt- 
Inzs to Diana, wars to Pallas, husbandry to Ceres, of which/ 
hus ſpeaks Apollo in his Oracles in Porphyree. 


> o 


— —”* R m.-c._ 


—- =. -- = 3 -— oa os Oo 


e = 


i 
Il 


Pallas loves wars, woods to Diana fair 
Aſcribed are, to Juno humid Aire, 

To Ceres Corn, and fruits ; to Olyris 
The water, alſo humors wateri/h. 


CHAP. 


Of Occult Philoſophy. Book I: 


CHAP.LIX. 


Of the ſeven poverners of the World, the Planets, and of ther 
various names ſerving to Magicall ſpeeches. 


AA they did call thoſe ſeven governors of the 
world (as Hermes cals them) Saturn, Jupiter, Mar, 
the Sun, Venus, Mercury, and the Moon, by many names 
and epithires; viz. calling Satwrn ( elins, (ithe- bearer, the 
father of the Gods, the Lord of the time, the high Lord, th 
great, the wiſe, the intelligent, ingenious revolutor, of a loy 
ipace, an old man of great profundity, the author of ſeag 
contemplation, impreſſing, or depreſſing great thoughts! 
the hearts of men, deſtroying and preſerving all things, or 
turning force and power, and conſtituting,a keeper of ſer 
things,and a ſhewer of them,cauſing the loſs, and finding oft 
author of life and death. So 7-pirey is called as ir were at 
ing Father, the King of heaven, Magnanimous, thunderin 
lightning, unconquered, high and mighty, great and might 
good, fortunate, ſweet, mild , of good will, honelt , put 
walking well, and in honor, the Lord of joy, and ofjudg 
ments, wiſe, true, the ſhewer of rruth, the judge of allthi 
excelling all in goodneſs, the Lord of riches, and wiſde 
Mars 1s called Mavors, powerfull in war, bloody, power 
in arms, a ſword: bearer, magnanimous, bold, untamed, ge 
rous, lightning,of great power and furious haſt,agair{t wh 
none can defend himſelf if he refiſt him , who deſtroys! 
ſt: ong, and powerfull,and depoſerh Kings from their thro 
the Lord ot heat and power, the Lord of fiery hear, and 
the planet of blood; whoirflames the hearts of content 
and gives them boldnefs, The Sw is called Phebrs, Die/pt 
Apollo, Titan, Pean Phanes, Horus ,Ofiris,45 it is 1n that Ur 


TheSun, Ofyris, Dionyſins g ay, 
Apollo, Hoi us, King ruling the Cay 


BookIT., OF Occult Philoſophy. 


— 
—__— 


Who changeth times, who giveth Winds and raiy, 
The King of Stars, and the immortall flame, 


He is called alſo eFrcirevens, burning hery,golden fAliming. r1- 
diating, of a hery hair, of a golden hair, the eye of the world, 
Lucifer, ſeeing all things, ruling all things,the creator of lighr, 
the King of Stars, the great Lord, good, fortunate, honeſt, 
'pure, prudent,intelligent, wile, ſhining over the whole world, 

overning, and vivifying all bodics that have a foul, the prince 
of the world keeping all the Stars under himſelf, the light of 
all the Stars, darkening,burning.overcoming their verrue by his 
approach, yer by his light and ſplendor giving light and ſplen- 
dor to all things - in the night he is called Dionyfius, bur in the 
day Apollo, asif driving away evill things. Therefore the , 
Athenians called him Alexicacon, and Homer Vlion. i.e. the 
driver away of evil things. He is alſocalled Phehns from his 
beauty and brightneſs, and V#lcan from his fiery violence, be- 
cuſe the force thereof confilts of many fires. He is alſo-called 
the $1, becauſe he contains the light of all the Stars : hence he 
scalled by the eAſ[1rians INIR Adad, which hgnifies only, 
and by the Hebrews WNW Schemeſch, which ſignifies proper, 
Yenus is call.d the: Lady, nouriſhing, beauritull, white, farr, 
pleaſing, powerfull, the froitfull Lady of love and beauty, the 
progeny of Ages, the firſt parent of men, who in the beginning 
f all things joyned diverſity of ſexes rogether with a growing 
love, and with an eternall off-ſpring propagates kinds of men 

d Animals, the queen of all delights, the Lady of rejoycing, 

endly,ſociable, pittifull, taking all things in'good part, al- 
nies bountifull co mortals, affording the tender affeRion-of 

mother to the conditions of them in miſery, the ſafegard of 
Mankind, letting no moment of time paſs without doing 


©Food, overcoming all things by her power, humbling the high 


othe low, the ſtrang to the weak, the nodle to the vile.rectt- 
ing, and equalling all things : and ſhe is called Aphrodite, be- 
wle in every fexe,the is found to be of every mind: and ſhe is 

called 


Of Occalt Philofopty | Book [| 


called Lacifera, 1.e. bringing light, bringing the yeers of the 
Suntolight ; and ſhe is called Heſperes, when fhe follows the 
S$#n, and Phoſper#:,becauſe ſhe leads through all chings though 
never ſo hard. CMercnry is called the ſon of Zapiter, the 
cryer of the gods,the interpreter of gods, Sri/bon,the Serpents 
bearer,the rod-bearer, winged on his feer,cloquent,bringergf 
24in, wiſe, rationall robuſt, ſtout, powerfull in good andey| 
the notary of the S#», the meſſenger of 7upiter, the meſſenger 
betwixt the ſupernall and infernall gods, male with male 
femile with females, moſt fruirfull in both ſexes; And Lww 
cals him the Arbitrator of the gods. Heis alſo called Hermy 
ze. interpreter, bringing to light all obſcurity , and opening 
thoſe things which are moſt ſecret. The ſoon is called Phi, 
Diana, Lucina, Proſerpina , Hecate, Menſtruons, of a hl 
form, giving light in the night, wandring (ilent, having tw 
horns, a preſerver, anight-walker, horn-bearer, the queen 
heaven, the chiefeſt of che Dieties, the firſt of che heaven 
gods and goddeſſes, the queeu of ſpirits, the miſtrisof 4 
the Elements, whom the ſtars anſwer, ſeaſons return, Elemen 
ſerve; at whoſe nod lightnings bceath forth,ſeeds bud, plat 
increaſe, the initiall parent of fruir, the ſiſter of Phebas, ligt 
and ſhining,carrying light from one planet co another,enlip 
ning all powers by its light, reſtraining the various paſſings 
-, theSrtars, diſpenſing various lights by che circuits of the 5 

\ the Lady of great beauty, the miſtris of rain and waters, tk 

\ giver ofriches,the nurſe of mankind;the governor of all Stat 
kind, mercifull, proteRing men by Sea and land, mitigait 
all rempelts of fortune, diſpenſing with fate, nouriſhings 
things growing on the earth, wandering into divers woods, 
{traing che rage of Goblins,ſhutting the openings of che cart 
diſpenſing the light of the Heaven, the wholſome riven( 
the Sea, and the deplored ſilence of the infernals, by its nod 
ruling the world,treading hell under her feer;of whoſe mapel 
the birds haſting in the Aire are affraid , the wild beaſts ſtr 
ling in the mountains, Serpents lying hid in the' ground fi 
ſwiming in the Sea ; Bur of theſe and che like names of St 
and planets,and thcir Epithites,Sirnames, and callings upo! 


= _ p—"Y ht > I _—_— ——ſ hs ht. th IE 


ed. 


Book 1. Of Occult Philoſophy. | 


33/7 


he that will know more, and make mare curious enquiry,muſt 


herake himſelf ro the hymnes of Orzphens, which he that truely. 


anderſtands, hath attained to a great underſtanding of natu- 
call Magick, 


i 


DS m———_ 


CHAP. LX. 

That humane imprecations do naturally impreſs their powers up- 
on externall things; Ana how mans mind through each degree 
of dependencies aſcends into the intell; oible world, and becomes 
hkg to the more ſublime ſpirits, and Intelligencies. 


He Celeſtial ſouls ſend forth their vertues to the Celeſti- 

al bodies, which then tranſmit them to this ſenſible world. 

For the vertues of the cerrene orb proceed from no other cauſe 
then Celeſtiall. Hence the Magician that will worke by them, 
uſeth a cunning invocation of the ſuperiors, with myſterious 
words,and a cercain kind of ingenious ſpeech, drawing the one 
tothe other, yet by a naturall force through a certain mutuall 
zzreement betwixt them, whereby thingstollow of cherr own 
accord, or ſometimes are drawn unwillingly. Hence faith 
Ariſtotle in the ſixth book of his Myſticall Philoſophy, thar 
when any one by binding or bewitching doth call upon the 
Sun or other ſtars, praying them to be helptull co the work des 
hired, the Sun and other Stars do not heare his words, but 
are moved after a certain manner by a certain conjunction, 
and mutuall ſeries, whereby the parts of the world are mu-+ 
twally ſubordinate the one to the other, and have a mucuall 
conſent, by realon of their great union: Asin mans body one 
member is moved by perceiving the motion of another, and in 
harp one ſtring is moved at the motion of another. So 
when any one moves any part of the world; other parts are 
MWmoved dy the perceiving the motion of thac. The knowledge 
therefore ofthe dependency of things following one the other, 
\Wisthe foundation ef all wonderfull operation,which is necefla- 
nily required to the exetciling the power of attraRting ſuperior 


Mrcrtves. Now the words of men are certain natucall things; 
4 and 


- 


Of Occult Philoſophy. b: Book [1 


—_—__ 


and becauſe the parts of the world mutually draw one the 0. 
ther, therefore a Magician invocating by words , works by 
powers fitted to nature, by leading ſome by the love of one tg 
the other,or drawing others by reaſon of the following of one 
after the other, or by repelling by reaſon of the enmity of one 
to the other, from the contrariety, and difference of thing, 
and multitude of vertves.;; which although they are contrary, 
and different, yet perfeRt one part;ſomerimes alſo he compe|; 
things by way of authority, by the Celeſtiall yertue, becauſe 
he is not aſtranger to the heaven. A man therefore, if he re. 
ceives the impreſſion of any ligation, or faſcmation, doth ng 
receive it according to the rationall ſoul, but ſenſuall, and iſh 
ſuffers in any parr, ſufters according to the Animall part. Fur 
they cannot draw a knowing and intelligent man by reaſon, 
bur by receiving that impreſſion and force by ſenſe,in as mud 
as the Animal ſpirit of man is bythe inflaence of che Celeſtiak 
and cooperation of the things of the world, afteRed beyond 
his former and naturall diſpoſition. As the ſon moves the {+ 
ther to labor, although unwilling, forto keep and maintain 
bim, although he be wearied ; and the defire to rule is move 
to anger and other labors, for to get the dominion. Andthe 
indigency of nature, and fear of poverty, moves a man tode 
fire riches. And the ornaments, and beauty of women is anit- 
citement to concupiſcence.: And the harmony of a wiſe Mul. 
tian moves his hearers with various paſſions, whereof ſome 4 
voluntary follow the conſonancy of art, others conform then- 
ſelves by geſture, although unwillingly, becauſe their ſenſei 
captivated, their reaſon not being intent to theſe things. But 
theſe kinds of faicinations & ligations the vulgar doth neithet 
admire, nor detelt, by reaſon of their uſualneſs ; but they ad 
mire other narurall things, becauſe they are ignorant of then 
and are not accuſtomed ro them. Hence they fall into 
errors, thinking thoſe things to be above nature, or con- 
rrary to nature, Which indeed are by nature, and al 
cording to nature. We mult know therefore that every ſupe- 
rior moves its next inferior, in its degree, and order, not only 
in bodies, but alſo in ſpirits, So the univerſall ſoul moyesthe 
Part! 


= FfÞ 


—_— 
— 


'— a 


= * x* <P SS Ga £3 = | — — 


Book [ I. Of Occult Philyſap 


39. 


— 


zpreicular ſoul ; and the rational aRs upon the ſenſual, and 
that upon the vegetable; and every part of the world as 
upon another, and every part is apt to be moved by another ; 
and every part of this inferior world ſuffers from the heavens 
iccording to their nature, and aptitude, as one part of the 
Animall body ſuffers from another. And the ſuperior intel- 
{:Ruall world moves all things below it ſelf, and afrer a man: 
cer contains all che ſame beings from the firſt ro the laſt, which 
are in the inferior world, Celeſtiall bodyes therefore move 
the body of the elementary world, compounded, penerable, 
ſenſible, from the circumference to the center, by ſuperior, 
perpetua!, and ſpirituall eſſences, depending on the primary in- 
eleR, which is the aRing intelleA; but upon the vertue pur 
n by the word of God, which word the wiſe Chaldeans of 
babj/en Call the cauſe of cauſes, becauſe from it are produced 
libeings, the aQing intell:& which is the ſecond from it de- 
ends ; and that by reaſon of the union of this word with the 
ict author, from whom all things being are truely produced ; 
The word therefore is the image of God, the ating intelteR 
te image of the word , the ſoul is the image of this intelleR z 
nd our word is the image of the ſoul, by which it a&s upon 
aturall things naturally, becaute nature is the work thereof. 
ndevery one of tholc perteRts his ſudlequent, as a father his 
m, and none of the latrer exiſts without the former. For 
xy are depending amongſt themſelves, by a kind of ordinate 
ependency, ſo that when the Hatter is corrupres, it is return- 
{ into that which was next before it, untr}l it come to the 
2vens, then unto the univerſall ſoul, and laſtly um the aR- 
gintelleR, by which all other creatures exiſt, and which ir 
[exiſts in the principall author, whuch is the creating word of 
0d,to which at length all things are returned. Our oul chere- 
re, if it will work any wonderfull thing in theſe inferiors, 
uſt have reſpe to their beginning, that it may be ſtrengrh- 
ed, and illuſtrated by that, and receive power of aQting 
rouph each degree from the very firſt author, Therefore we 
aſt be more diligent in contemplating the ſouls of the Stars 
en their bodies, and the ſuperceleſtiall , and intelleRuall 

| ;& 2 world, 


- — _— « — 
tt ——_ wr en ere <—o—— OE_ as —_ 
_— 


p— 


Of Occult Philoſophy. | Book 1], 


world,then the Celeſtial corporeall, becauſe that is more noble 
although alſo this be excellent,and the way to that; and with. 
out which medium the influence of the ſuperiour canr ot be z:. 


tained to. As for example, the Sun is the King of Stars,mgl 


full of light, but receives ic from che intelligible world aboy 
all other Stars, becauſe the ſoul thereof is more capadle of in. 
r<|ligible ſplendor. Wherefore he that deſires to attraR the 
influence of the Sun, mult contemplare upon the Sun, not only 
by the ſpeculation of the exterior light, but alſo of the interig; 
And this no man can do unlels he recurn to the ſoul of the bur, 
and become like to it, and comprehend the intelligible ligk 
thereof with an intelleRuall ſight, as the ſenſible light with: 
corporeal eye.For this man ſhalbe filled with the light thered, 
and the light thereof which is an under type impretſed by th 
ſupernal Ord it receives into it ſelf, with che illuſtration whered 
his intelleR being endowed &cruely Like to it,& being afliſtl 
by ir (hall at length attainto that ſupreme brightneſs, andty 
all forms that partake thereof, And when he hath receivedth 
light of the fupreme degree, then his ſoul (hall come to 
feRion, and be made like to the ſpirits of the Sun,and ſhall x: 
tain to the vertues, and illuſtrations of the ſupernaturall ye 
tue, and ſhall enjoy the power of them, if he hath obraine 
faith in the firſt author. In the firſt place therefore we muſtin 
plore aſſiſtance from the firſt author, and praying not on 
with mouth but a Religious gefture and ſupplicant ſoul, al 
abundantly,uncefſantly,and (incerely, that he would enlighta 
our mind, and remove darkneſs growing upon our ſouls 
reaſon of our bodies, 


— m—_—_— 


266 GEADTEESARGACKS 


WFP TAS TAEZAS 245. : 2% 745 GAN 4%* 


To the Moſt Renowned and IL 


luſtrious Prince, Hermannus of Tyda, Prince 
Eleftor, Duke of Weſtphalia, and Angaria, Lord 
Arch-Biſhop of Colonia, and Paderborne, his 


moſt gracious Lord, Henry Cornelius 
Agrippa of Netteſ- heims. 


wu , AS. 4 — Ho Gr — þ -— 4 
Bm =2.. —— b— ST” =D y 


-IG k AY © \ S047 . . 

AA (SY Magicians ( moſt Illuſtrious *Prince ) 
go 6 T hat we ought to labour in nothing more 

BEANS tn this life, then that we degenerate not 


IH MAY ST 4 4 very excellent opinion of the Ancient 


-” - -- = 


EE nature : leaſt at any time our mind Wax- 
SPIT" ing dull by vain idleneſs, ſhould decline to 
the frailty of our earthly body and vices of the fleſh : [owe ſhould 
looſe it as it were Caſt aowi by the dark precipices of perver/e luſts, 
Wherefore we ought ſo to order our mind, that it by it ſeif being 
mindfuull of its' oWn aignity and exceliency, ſrould alWayes toth 
Think , do and operate ſomething wor:hy of it ſelf, But the 
kuowledge of the Divine [cience, aoth only and very powerfully 
performs this for us. When we by the remembraxce of its majeſty 
being alwaies bufied in Divine ſtudies as every moment contem- 
* plate Divine things, by a ſage anddiligent inquiſition, and by all 
the degrees of the creaturesvaſcending even to the Archetype him- 
ſelf, do draw from him the infallible vertne of all things, which 
thoſe that neglet,truſting only to naturall and Woraly things, are 
wort often ro be confounded by "= errors & fallacies,and very 
| 3 : cS, 


34 
oft to be deceived by evill ſpirits ; But the underſtanding of D;. lll * 
vine things, purgeth the miud from errors,zand rendreth it Dj. ll " 
vine Fiveth dnflallible power to our Works, and driveth far th Ml ( 
Keceits end obfacte s of all evil ſpirits, and together fubjetts they l 
to owt commands; Tea it compels even good Anoels and all th þ 
powers of the world unto our ſervice viz. the virtue of onr Works 6 
being drawn from the eArchetype himſelf, To whom When mw, p 
aſcend All creatures neceſfarily ebey ws, and all the quire of bes. fl © 
ven do follow us + For (as Homer ſaith) none of the gods durf R 
remain in-their ſeats, Fove being moved; ard then preſently hy h 
ruleth (as ſaith Ariltophanes) by one of the gods, Whoſe right i s 
25 to execute his commanas, Who then out of his duty doth malt a 
our petitions according to our deſire. Seeing therefore (moſt 1. F 
Inſtrious Prince) you have a Divive and immortal ſoul given 
you, Which ſecing the goodneſs of the Divine providence, a wil b 
diſpoſed fate, and the bounty of nature have in ſuch manu Ml © 
gifted, that by the acuteneſs of your underſtanding, and perfel.. Ml © 
neſs of ſenſes you are able to view, ſearch, contemplate, dilem | 
and pierce thorow the pleaſant theaters of naturall things, th j 
ſublime houſe of the heavens, andthe moſt _—_ paſſagerd F 
Divine things : T being bonnd to you by the band of theſe jun Ml © 
great vertues am ſo far a debtor as to communicate Without * 
by the true account of all opinions, Thoſe myſteries of Divine au i 
Ceremoniall Magick which I have traly learned, and not to hi: WY”! 
the knowledge of thoſe things, Whatſcever concerning theſe mat p 
rers the I[taci thoſe old Prieſts of the Egyptians , and Caldeans 
the ancient prophets of the Babylonians, the Cabaliſts, the Divin Ml 
Magicians of the HebreWs,al/o the Orpheans, "ythagoreaus al Ml © 
Placonilts, the profoundeſt Phileſophers of Greece. further wha 
the Bragmannt of the Indians, the Gymncoſophiſts of Echivpi, 
and the uncorrupted Theologians of our Religion have del:;wertl, 
and by What force of words, power of Seals by what charms of 
Benediftions and imprecations, and by What vertue of obſerva 
$1ons they in old time Wrozght ſo ſtupentions and Wonder fi:il pris 
digies, intimating to you m thu third book of Occult Philotophy 
aad expoſing to the li 'oht thoſe things Which have been buryed in 
the auſt of antiquity and involved in the obſcurity of oblivion, a 


JW! 


Þ 


Fl 


in Cymmerian darkneſs even to this day. Wepreſent therefore 
yoW to you, a compleat and perfett Work in theſe three books of 
Occulc Philoſophy or Magick, Which we have _ with ds> 
ligent care , and very great labor and pains ki of mind and 
body; and though it be untrimmed inreſpett of Words, yet its moſt 
elaborate truly in reſpett of the matter : Wherefore I deſire this 
ine favor, that you Would not expett the grace of an Oration, or 
the elegancy of ſpeech in theſe books, which We long ſince 
wrote in our youth When our ſpeech Was as yet rough, and our 
language rude; and now we have reſpett, not to the ſtile of an O- 
ration,but only to the ſeries or order of ſentences;We have ſtudyed 
the leſs elegancy of ſpeech, abundance of matter (ucceeding in the 
place thereof ; and we ſuppoſe we have ſufficiently ſatisfied our 
duty. if we ſhall to the utmoſt of our pewer perform thoſe things we 
have promiſed to declare concerning the ſecrets of Magick, 
and have freed our conſcience from a ane d:bt. But ſeeing With- 
out doubt, many ſcoffing Sophiſters Will conſpire againſt me, e- 
ſpecially of thoſe who boaſt themſelves to be allyed toGodzand fully 
replemfhed With Divinity, and preſum to cenſure the leaves of 
the Sibilles, and will undertake to judge and condemn to the fire 
theſe our Works even before they have read or rightly underſtood 
an thing of them ( becauſe ſuch lettice agrees not With their lips, 
ard [uch ſweet oyntment with their noſe and alſo by reaſon of that 
ſparke of hatred long ſince conceived againſt me, and ſcarce con- 
taining it ſelf under the aſhes.) Therefore (moſt Illuſtrions 
Prince and wiſe Prelate) we further ſubmit this work:aſcribed by 
me to the merits of y0u vertue, and now made yours, to your 
cenſure, and commend it to your proteition , T hat, if the baſe 
«1d perfidions Sophifters Would defame it,by the groſſe madneſs of 
their envy and malice, you would by the preſpicacy of your diſ- 
cretion axd candor of judgement, happily prote(t and defend it. 


Farewell and proſper. 


on IS. a 6. Soar. Gone #9 at * 


The thirdand laſt Book of Magick, 
or Occult Philoſophy ; written by 


Henry (ornelins eAgrippa. 


Book IIT. 


CHAP. 1], 


Of the neceſſity, poWer,aud profit of Religions. 


YH Ow it is time to turn-our. pen to higher 

A WS) BD matters, ard to that part of Magick 
NIe\IR | BY which reacherh us to know and perfectly 

WJ underſtand the- rujes-of Religion, and 
& how we ouzht to obtaip the iruth by 
F Divine Relip1on,and how: rightly to pre- 
AF pare our mind and ſpirit. by which only 
PS we can comprehend the truth; for itis a 
common opinion of the Magicians, that unleſs.the mind and 
ſpirit be in good caſe, the body cannot he in good health : But 
then 


_— 


— 


o; Occult Philoſophy. Book [1T, 


Y mm 


then a man to be truly ſound when body ahd foul are fo con- 
pled, and agree together, that the firmneſs of the mind and 
ſpiric be not inferior to the powers of the body ; Bur a firm 
and ſtout mind ( ſaith Hermes) can we not otherwiſe obtain, 
than by integrity of life, by piety, and laſt of all, by Divine 
Religion : forholy Religion _ the mind, and maketh ir 
Divine, it helpeth nature, and ſtrengtheneth naturall power, 
as a Phyſitian helpeth the health of the body, and a Husband- 
man the ſtrength of the earth. Whoſoever thereforefReligion 
being laid alide,Jdo confideg only in naturall things, are wont 
very oft to'be deceived by evill ſpirics;but from the knowledge 
of Refigiom, the contempt and cure of vices ariſcth, and a ſafe. 
guard againſt evil ſpirits ; To conclude, nothing is more plea 
{ant ns acceptable to God, than a man perteRly pious, and 
truly Religious, who ſo far excelleth other men, as he himſel 
is diſtant from the Immortall gods; Therefore we ought, bcing 
firſt purged, to offer and commend our ſelves to divine piety 
and Religion ; and then our ſenſes being aſleep, with a quit 
mind to expec that Divine eAmbroſian Nettar ( Nettar | ly, 
which Zachary the prophet calleth Wine making maids mery) 
praiſing and adoring that ſuperceleſtiall Bacchas, the chick! 
ruler of the gods and prieſts,the author of regenerativn,whon 


the old poets ſang was twice born, from whom rivers moſt Di. 


yine flow into our hearts. 


GH 


—__—— 
— 


CHAP. II. 
Of concealing of thoſe thingrwhich are ſteret in Religion, 
V Hoſoever therefore thou art that now defireſt to ſtud 
Y this ſcience, keep ſilence and conſtantly concei 
within the ſecret cloſets of your Religious breaſt, ſo holy a de 
termination; for (as ercary ſaith) to publiſh to the know- 
ledge of many a ſpeech throughly filled with ſo great majely 
of the Deity,is a (1gn of an irreligious-ſpirit; and Divine Pi#+ 
commanded, that holy and ſecret myſteries ſhould not be dr 


vulged co the people; Pythagoras allo and Porphyrins any 
Crat 


— 


VCD Mr. > --— > _- Hs _ 


Book ITſ., OF Occult Philoſophy. = 


crated their followers to a Religious ſilence; Orphens alſo, 
which a certain terrible authority of Religion did exaR an oath © 
of ſilence, from thoſe he did initiate to the Ceremonies of 
holy things + Whence in the verſes concerning the holy word 


he [11gs, 


Yon, that Admirers are of vertne, ſtay, 

Conſider well What [to you ſhall ſay. 

Bat you, that ſacred laws contemn, prophane ! 
Away from hence, return no more again. 

But thou O Muſeus whoſe mind i high, 

Obſerve my words, andread them with thine eye, 
And them within thy ſacred breaſt repone, 

And in thy journey, think of God alone 


| 

The Author of all things, that cannot aje, 

; Of whom we ſhall now treate —— 

VB So in 7irgi/we read of the $yb1/ 

f 

} T he godaeſs comes, hence, hence,all ye prophane, 
, The Prophet cries, and from her grove refrain. 

. 


| Hence alſo in celebrating the holy myſteries of [eres Fleuſine, 
they only were admitted ro be initiated, theeryer proclaiming 
the prophane vulgar to depart; and in E/dras we read this 
precept concerning the Cabaliſticall ſecrer of the Rebrews, 
declared in theſe verſes, Thou ſhalt deliver thoſe books to the 
wiſe men of the people, whoſe hearts thou knoweſt can com- 
prehend chem, and keep choſe ſecrets. Theretore che Religious 
volumes of the Egyptians & thoſe belonging to the ſecrers of 
their ceremanies,were made ot conſecrated paper;io cheſe they 
did write down leters which might not eaſily be known.\which 
they call holy. MMacrobias Marcellinns and others fay, they 
were called Hieroglyphicks, leaſt perchance the wricings of 
this kind ſhould be known to the prophane, which alſo' Apr 
ems teſtifies in theſe words, ſaying, I he ſacritce peing —__ 

rom 


Of. Occult Philoſophy. Book [1]. 


from a ſecret retyred cloſet he bringeth forth certain books 
noted with obſcure letters, affording compendious words of 
the conceived ſpeech,partly by the figures of beaſts of this kind, 
partly by figures full of knots, and crooked in manner of z 
wheele&ſet thick,twining abour like vine tendrels,the reading 
thereby being defended from the curiofity of the prophane, 
Therefore we (hall be worthy ſcholars of this ſcience, if we be 
filent, and hide thoſe things which are ſecret in religion, for 
the promiſe offilence (as ſaith Tertullian) is due to Religion; 
but they which do otherwiſe, are in very great danger, whence 
Apaleizs ſaith concerning ſecrets of holy Writs ; I wouldcel| 
it you, if gr were lawfull co tell ic; you ſhould know it, if it 
were lawfall to hear it ; but both ears and tongue would con- 
tract the ſame guilt of raſh curioſity. So we read T heoaory; 
the tragick poet, when he would have referred ſomethings of 
the mylteries of the Jews Scripture to a certain fable, was de- 
prived_of ſight. Theopempzs allo who began to tranſlate 
fo nethings out of the Divine law into the. Greek tongue, wi 
prieizntly troubled in mind and ſpirit, whence afterward ear- 
neltly deliring God, wherefore this had happened to him, re. 
ceived an anſwerin a dream , becauſe he had baſely pollutcd 
Divire things, by ſetting them forth in publike, One Numenu 
alſo being very curious of hidden things, incurred the diipl- 
ſure of the Divine powers, becauſe he interpreted the holy 
myſteries of the goddeſſe Elen/ina and publiſhed them forhe 
dreamed that the goddelles of El/enfis ſtood in a whores habit 
before the Brothell houle, which when he wondred art, they 
wrathfully anſwered, that they were by him violently drawn 
from their modeſty and proſtituted everywhere to all com- 
mers, by which he was admonithed , that the Ceremonies 0l 
the gods ought not to be divulged, Therefore it hath alwats 
been the great care of the Ancients co wrap up the myſteries 
of God and nature, and hide them with diverſe Aenigmates, 
which law the [naians, Brachmuns, Ethiopians, Perſians, and 
E 2 yptiant alſo obſerved; hence Mercnrins Orphens, and all it 
ancient Yoets and Philoſophers, Py:hazoris, Socrates, P14 
Ariſt oxeuns, Ammonins, Kept caem inviolably. Reace fag 

an 


K_—— 


> == A WPwy tt, tm WS © « 


hi 


Book ITI. Of Occult Philoſophy. 


and Origenes and the other diſciples of eAmmonins (as Poy- 
phyr3 relates in his book of the education and Diſcipline of 
Flotinus ) (ware. never to let forth the Decrees of their maſter. 
And becauſe Plotinns, brake his oath made to Ammorizs, gnd 
publiſhed his myſteries, for the puniſhment of his tranſorefſivn, 
he was conſumed (as they ſay ) by the Koriible diſeaſe of Lice. 
Chriſt alſo himſelf, while he lived on earth, ſpoke after that 
manner and faſhion. that only the more _intimare diſciples 
ſhould underſtand the myſtery of the word of God, bur the 0- 
ther (hovld perceive the parablcs only : comminding more- 
over that holy things ſhould not be given ro Dogs, nor 
pearles calt to Swine : Therefore the Prophet faith, I have hid 
thy words in my heart,that I might not (in againſt thee. There- 
fore it is not fit that thoſe ſecrets which are amongſt a few 
wiſe men, and communicated by mouth only, ſhou!d-be pub- 
Ikly written, Wherefore you will pacdon me , IfT paſs over 
in lence many and the ghiefeſt ſecret myſteries of Ceremonial 
Magick. I ſuppoſe I (hal do enough,if I open thoſe things which 
areneceſſary to be known,and you by the reading of this book 
20not away altogether empry of theſe myſteries; bur on that 
condition let theſe things be communicated to you, on which 
Djonyſinus bound T _— that they which perceive theſe 
Secrets, would not expoſe them to the unworthy , but gather 
them together amongſt wiſe men, and keep them with that re- 
yerence that is due to them. Furthermore I would alſo warne 
you in this beginning, that even as the divine powers deteſt 
publike things and profane, and love ſecrecy : So every Ma- 
zical experiment fleeth the publike,ſeeks to be hid,is ſtrengrh- 
ened by filence, bur is deſtroyed by publication, neither doth 
any compleate effeR follow after; all theſe things ſuffer loſle, 
when they are poured into prating and incredulous minds ; 
therefore it behoveth a Magical operator, if he would get 
fruit from this art, to be ſecret, and to manifeſt to none, nei- 
ther his work nor place, nor time, neither his defire nor will, 
unleſs either to a maſter, or partner, or companion, who alſo 


_* to be faithfull, believing, ſilent, and dignified by nature 
education; Seeing that even the prating of a companions | 
is 


_y — 


Of Occult Philoſophy. Book LI 


- —————_—_— _ = —— 


his incredulity and unworthineſs hindreth and difturbeth the 
effcR in every operation. 


G ————_—_—_—_ 


CHAP. III. 


1 hat dignifcation 1s required, that one may be a true Aagician 
and a Worker of miracles. 


AI the beginning of the firſt book of this work, we 
have ſpoken what manner of perſon a Magician ought to 
be; but now we will declare a myſticall and ſecret matter, ne 
ceſlary for every one who deſireth to practize this art, which iz 
both the beginning, perfeRion and key of all Mapicll opers- 
cions, and ir is the dignifying of men to this ſo ſublime vertue 
and power; for this faculty requireth in man a wonderfull dig. 
nification,for that the underſtanding which is in us the highelt 
faculty of the ſoul, is the only worker of wonders, which when 
it is overwhelmed by roo much commerce with the fleſh, and 
buſied about the ſenſible ſoul of the body, is not worthy of 
the command of Divine ſubſtances; theretore many proſecute 
this art in vain; Therefore it is meet that we who endeavorto 
attain to ſo great a height ſhould eſpecially meditate of two 
things;firſt how we ſhould leave carnall affeRions, fraile ene, 
and materiall paſſions. Secondly, by what way and mcans we 
may aſcend to an intelleR pure & conjoyncd with the powers 
of the gods, without which we ſhall never happily aſcend 
to the ſcrutiny of ſecret things,and to the power of woncer- 
full workings, or miracles; for in theſe dignification conlilts 
wholly, which,nature,deſert,anda certain religious art do make 
np; naturall dignity is the beſt diſpoſition of the body and 
ics Organs, not obſcuring the foul with any grofſenels, and 
being without al diſtemper,and this proccedeth from the (itu* 
tion, morion, light, and influence of the Celcliiall budies and 
ſpirits which are converſant in the generation of every one, 38 
are thoſe whoſe ninth houſe is fortunate by Saturn, Sel, and 
Mercury ; Hars alſo in the ninth houſe commandeth the 

ſpirits 


Book I IT. Of Occult Philoſophy. 


351 


ſpirits; but concerning theſe things we have largely created in 
the books of the Stars ; But who ſo is not ſuch a one, it is ne. 
ceſſary that he recompenſe the defeR of nature by education, 
and the beſt ordering and proſperous uſe of naturall things 
untill he become compleat in all intrinſecall and extrinſecall 
perfeRions. Hence ſo great care is taken in the law of Aſoſes 
concerning the prieſt, that he be not polluted by a dead car. 
caſe,or by a woman a widow, or menſtruous, that he be free 
from leproſie, flux of blood, burſtneſs, and be perfe&in all his 
members,not blind, nor lame, nor crook- backed, or with an 
llfavored noſe. And eApuleixs faith in his Apology, that the 
yoath to be initiated to divination by magick ſpels, ought to 
be choſen, ſound without (1ckneſs,ingenious,comely, perfeR in 
hismembers,of a quickſpirit,cloquent in ſpeech,that in himthe 
divine power might be converſant as in the good houſes; That 


be reſtored to its divinity, Bur the meritorious dignity is per- 
feed by two things; namely learning and practice. The end 
of learning is to know the truth ; it is meet therefore, as is 
ſpoken in the beginning of the firlt book, that he be learned 
dskilful in choſe three faculties; then all impediments being 
removed, wholly to apply his ſoul ro contemplation &yo con- 
eert it ſelf into it ſelf;tor there is even in our own ſelves the ap- 
rehenſion and power of all things; but we are prohibited, ſo as 
at we little enjoy theſe things, by paſſions oppoling us even 
0m our birth, and vain imaginations and immoderate af- 
ions, which being expelled,the divine knowledge and pow- 
preſently takes place; but the Religious operation obtains 
10 leſs efficacy which ofctimes of it ſelf alone is ſufficiently 
wowerfull for us to obtain this deifying vertue, 10 great is the 
ertue of holy duties rightly exhibiced and performed, that 
tough they be not underſtood , yet piouſly and perfeRly ob- 
ed, and with a firm faith believed, they have no leſs effica- 
then to adorn us with a divine power z But what dignity 
2cquired by the art of Religion, is perfected by certain Re- 
i0us Ceremonies, cxpiations,conſecrations, and koly rites, 
pro- 


«a= CS CT . ww nAWMw" CT gGayzw, cox=—_ a aFFOis 


, nN Th two © St» * t= Mw WO +» 


the mind of the youth having quickly attained experience, may - 


352 Of Occult Philoſophy. Book 111. 


proceeding from him whole ſpirit _the publike Religi- 
on hath conſecrated, who hath power of impolition of bands, 
and of initiating with'Sacramentall power, by which the Cha. 
racer of the divine vertue and power is ſtampt on us which 
they call the divine conſent,by which a man ſupported with the 
divine nature, and made as ir were a:companion of the Angel; 
beareth the ingrafted power of God ; & this rite is referred to 
the Eccleſiaſtical myſteries:If therefore now thou ſhalt be aman 
perfe& in the ſacred underſtanding of Religion,and piouſly and 
-moſt conſtantly meditateſt on it, and without doubting be- I , 
lieveſt, and art ſuch an one on whom. the authority ot hol 
rites and nature hath conferred dignity above others, and one 
whom the divine powers contemn nor, thou (halt be abley Ml x 
praying, conſecrating, ſacrificeing, invocating to attraR ſpit. 
tual and Celeſtial powers, and to imprint them on thoſe thing, 
thou pleaſelt,and - it to vivific every magicall work; But who 
ſoever beyond the authority of his office, without the merit 
SanRity and Learning, beyond the dignity of nature andeds 
cation,ſhall preſume co work any thing in Magick, ſhall wor 
in vain, and deceive both himſelf and thoſe that belicyen 
him, and with danger incur the, diſpleaſure of the Divi 
powels. | 


D— —_ —_—— 


, not 

CHAP. ITII- tn 

ſt 

Of the two helps cf Ceremoniall Magick, Religion and Sy, | 
1100, | | 


d 5 Here are two things, which rule every operation of Cer 

- moniall Magick, namely Religion and Supetrftition. TI 
Religion is a continuall contemplation of Divine things,and! 
g00d works an uniting ones felf with God and the Div 
powers, byw hich in a reverent family,a fervice,and a ſanQihcaiſ 
on of worlhip worthy of them is performed,and alſo the Ce 
monies of Divine worſhip are rightly exerciſed ; ReligWhetr 
therefore is a certain difcipline of externall holy _— no: 


/ VE WWE" 4 


| Book [ IF, 


Ceremonies by the which as it were by certain ſigns we are 
xdmoniſhed of internall and ſpirituall things, which is ſo deep- 
ly implanted in us by natnre, that we more differ from other 
creatures by this then Rationality; whoſoever therefore neg- 
le&s Religion (as we have ſpoken before) and confides only 
inthe ſtrength of naturall chungs, are very often deceived by 
the evil ſpirits; therefore they who are more religiouſly and 
holily inſtruRted, neither ſer a tree nor [plant their vineyard, 
nor undertake any mean work without divine invocation, as 
the Dotor of the Nations commands the ("o/ofſians, ſaying, 
whatſoever you ſhall do in word or deed, do all in the name 
of the Lord Jeſus Chriſt giving thanks to him, and to God the 
Father by him, Therefore to ſuperadde the powers of Religi- 
on to Phyſical and Mathematicall vertues is ſo far from a fault, 
that not co joyn them, is an hainous fin; Hence in /ibro /enato- 
rw faich Rabbi Hemina, he that enjoyeth any of the creatures 
without Divine benediRion, is ſuppoſed both by God and the 
Church to have uſed it as raken by theft and robbery, of whom 
itis written by Sa/omon, he that takes away any things violent- 
ly from father and mother, is a deſtroyer ; Bur God is our fa- 
ther, and the Church our mother, as it is written, Is not he thy 
fxher who poſſcfſeth thee? and elſewhere, Hear my fon the 
diſcipline of chy Father,and deſpiſe not the law of thy mother; 
nothing more diſpleaſerh God, then to be negieRed and con- 
temned;nothing pleaſerh him more, then to be renowned and 
adored. Hence he hath permitted no creature of the world 
to be without Religion. All do worſhip God, pray ( as Proclus 
ſaith) frame hymnes to the leaders of their order; bur ſome 
things truly after a naturall, others after a ſenſible, others ara - 
Wrtionall, others an intelleQuall manner, and all things in their 
manner, according to the ſong of the three children, bleſs the 
Lord: But the rites and Ceremonies of Religion, in reſpeRof 
the diverſity of times and places, are diyerſe. Every Religion 
Whath ſomething of good, becauſe it. is dizefted to God his cre 
Wor; and alchopgh God allaws the Chriſtian Rejigion only, 
2/Wet other worſhips which are undertaken for his fake, he doth 
5 not alcogether rejeR, and leaveth them not nnrewarded, if 
' Aa no. 


we «a 


= © © > CF # 


F-—- 


=, T” = Too GT 


— ©” 


— 


354 Of Occult Philoſophy. Book I 11 || 
not with an eternal, yet with a temporal reward , or at leaſt 
doth puniſh them leſs; but he hateth, thundereth againſt and 
utterly deſtroys prophane perſons and altogether irreligiong | 
as his enemies, for their imptery is greater then the others why b 
follow a falſe and erroneous Religion : For there is no Re. ) 

f ligion (faith Lafantizs) fo erroneous, which hath not ſome- i © 
what of wiſdom in it, by which they may obtain pardon, who Ill * 

have kepr the chicfeſt duty of man, if not indeed, yer in inten j 

tion : But no man can of himſelf attain to the erue Religion, Wl F 

' unleſs he be taught it of God. All worſhip therefore, whichis K 

different from the true Religion, is ſuperitition ; In like man- h 

fc 


ner alſo that which giveth Divine worſhip, either ro whomit 
oughr not, or in that manner which it ought not. Therefore 
we muſt _ rake heed leaſt af any. time, by ſome per. Ml 

| PGPEIP verſe worſhip of ſuperſtition , we be dnerims to the Almighty Ml f* 
=— - God, and to the holy powers under him;for this would be no: Mt © 
only wicked, buc an. at molt unworthy of Philoſophers ; tt 
p:rſtition therefore although ir be far different from rhe tre ©? 
Religion, yet it is nor all and wholly rejeRed, becauſe in many 
things ft is even tolerated, and obſerved by the chief rulers of be 
Religion ; But I call thar ſuperſtition eſpecially,which is a cer. 
rain reſemblance of Religion, which for as much as it imitats 
whatſoever is in Relipion, ' as miracles, Sacraments, rites, ob- b\\ 
ſervations and ſuch ike, from whence it gets no ſmall power, 
and alfo obtains no leſs ſtrength by the credulity of the ope- 
rator; for how much a conſtant credulity can do, we har 
| ſpoken in the firſt book, and is manifeſtly known to the wl- 
gar. Therefore 4 gp requireth credulity, as Religion 
faith , ſeeing conftant 'credulity can do fo preat things, s 
even to work miracles in opinions and falſe operations; whols. 
ever therefore in his Religion, though falſe, yet beleevetd 
moſt ſtrongly that it is true, and elevates his ſpirit by reaſon! 
this his credulity, untill it be aſſimilated co thoſe ſpirits who 
are the chitf leaders of that Reclipion, may wotk thoſe thing 
which nature and reaſon diſcern not;* but*inceedulity and dif 
fidence doth weaken cvety work not only in faperſtition , bit 
alſo in true-Religion, and enervates the deſired eff even . 
0 {8 


j 


—_ CA ———_—_ 


BookIIl. Of Occult Philoſophy. 3156 


the moſt ſtrong experiments. But how ſuperſticion imitateth 
Religion, theſe examples declare ; namely when worms and 
EF locults are excommunicated,that they hurt not the fruits; when 
WW bcls and Images are baptiſed and ſuch like; but becauſe the old 
Magicians and thoſe who were the authors of this art amongſt 
the ancients, - have been Caldeans, Egyptians, Aſſyrians, Perſs. 
a5 and Arabians, all whoie Religion was perverſe and pol- 
lated idolatry,we mult very much take heed, leaſt we ſhould 
mit their errors to war againſt the grounds of the Catholick 
WW kligion ; for this were blaiphemous, and ſubjeR to the 
curſe ; and I alſo ſhoull be a blatphemer, it I (ſhould not ad- 
moniſh you of theſe things, in this ſcience; where ſoever there- 
fore you (hall inde theſe things wrizeen by us, know that 
thoſe things are only related our of other Authors, and not 
par oat o us for truth; but for a probable conjeQure which 
sallyed co truth and an Inſtrution for imitation in thoſe 
things which are traez; Therefore we ought from their Errors 
tocolleR the T ruth, which work truly requireth a profound 
. i Voderſt anding, perfeR Piety, and painfull and haborious : Dili- 
/ gence, and alſo viidom which knoweth out of every Evill to 
extract Good, and co fit obl:que things unto the right uſe of 
thoſe things which it governerh,as concerning this sFugsſtine 
gives us an Example ofa Carpenter to whom Oblique and 
Complicate things are no leſs neceſ]ary and, convenient then 
the &raight. 


A Mr Anette 


CHAP. V: 


Of the three Guides of Religion, which bring «s to the path. of 
Truth. 


here are three Guides which bring us even to the paths of 
truth and which rule all our Religion , in which ir wholly 
onſilterh, namely Love, Hope and Fayth : for Love is the cha- 
ot of the Sou',the moſt excellent of all things, deſcending 
rom the Intelligences above even to the moſt inferior things. 
' 7 Þ $6 It 


Of Occult Philoſophy. Book 11], 
It congregates and converts our mind into the Divine beauy, 
preſerves us alſo in alt our works, gives us Events according t 
our wiſhes, adminiſtreth power co our ſupplications : xs w: 
read in Homer, Apollo heard Chryſons prayers becauſe he wy 
his very great ſriend : and ſome read of CIlary Mardalenn 
the Goſpell, many fins were forgiven her, becauſe the love 
much ; But hope immoveably hanging on thoſe things it 6. 
fireth,when it is certain and not wavering,nouriſheth the mint 
and perfeReth ir ; Bur Faith the ſuperior vercue of all ng 
grounded on humane hRions, but Divine revelations who!k 
peirceth all things through the whole world, for ſceing it & 
icends from above from the frr{t light, and remains neereſtty 
it,is far more noble and excellent than the arts, ſciences ui 
belicfes ariſing from inferior things : this being darted int 
our intelleR by reflexion from the firſt light, To conclude, 
faith man is made ſomewhat the ſame with the ſuperior po 
ers and enjoyeth the fame power with them : Hence Proc 
ſaith, As belief which is a credulity, is below ſcience - fot 
lief which is a true faith, is ſuperſubſtancially above all ſcict 
and underſtanding conjoyning us immediately to God; fi 
Faith is the root of all micackes, by which alone (as theP 
zoniſts teltifie) we approach to God, and obtain the Divi 
power and protection. So we read that Dunie/ eſcaped th 
mouths of the Lyons , becauſe he believed on his God. $0 
the woman with the bloody iflue ſaich Chriſt, thy Faith ha 
made thee whole;and of the blind man defiring fight, he requ 
red faith, ſaying, Do ye believe, that I can open your eyes? 
Pala in Homer comforteth Achiltes with theſe words, 1 
come to pacife your wrath, if you will believe. Therek 
Linus the Poet lings allrhings are to be beleeved, becauſe 
things are cafie to God;nothing is impoſſible ro him, therefor 
nothing incredible ; therefore we believing thoſe thiny 
which bclong to Religion, do obrain the vertue of them; 
when we (ball faile in our Faith, we ſhall do nothing wo 
admiration, but of puniſhment ; As we have an exampk( 
this in Luke,in theſe words, Therefore certain of the vagabe 
Tews, exorciſts, took upon them to call, over them which ta 
| e 


PII, 4A Mc» mama 


Book I 11. Of Occult Philoſophy. 


evil ſpirits in the name of the Lord Jeſus, ſaying,we adjute you 
by Jeſus whom Pax/preacheth; and the evil ſpirit anſwered 
and aid, Jeſus I knolv,and Paw! | know Hut who art thou? and 
the man in whom the evil ſpirit was, lept on them, and 
over came them, ſo that thyy fled our of the houſe naked and 


wounded, 


—_—_ 4 4 oY 4 —"—_—_ 


CHAFT, FL 


How by theſe gaides the ſoul of man aſcendeth up into the Divine 
nature, and is made 4 Worker of Miracles. 


_———— 


Herefore Our mind being pure and divine, inflamed with 

a religious love, adorned with hope, direRed by faith, 
laced in . # hight and top of the humane ſoul, doth atcraRt 
ie truch, and ſudainly comprehend ic & beholdeth all the ſta- 
l0ns, grounds, cauſes and ſciences of things both natural and 
nmortal in the divine tturh it ſelf as ir were in a certain glaſs 
pf Eccrnity, Hence it comes to paſs that we, though Natural, 
now thoſe things which are above nature, and underſtand all 
ings below , and as it were by divine Oracles receive the 
owledg not only of thoſe things which are,but alſo of thoſe 
ſat are paſt and to come, preſently, and many years hence ; 
oreover not only in Sciences, Arts and Oracles the Under. 
kaoding Challengeth to it ſelf this divine vertue, bur alſo re. 
iyeth this miraculous power in certain things by command co 
changed : Hence it comes to paſs that though we are fra- 
ied a natural body, yet we ſometimes przdominate over na- 
re, and cauſe ſuch wonderfull, ſodain and dithculr operati- 
ns, as that the evil ſpirits obey us,the [tars are diſordered, the 
venly powers compelted,the Elements made obedient; ſo 
evout men and thoſe elevated by theſe Theologicall vertues, 
ommand the. Elements, dtive away Fogs, raiſe the winds, 
uſe rain, cure diſeaſes, raiſe the dead, all which thtags to have 
en done amongſt diverſe Nations, Poers and Hiſtorians dv 
"W"z2 and relatc : and that theſe thinzs may be done, all the 
' Aa } tamouſelt 


jp 


358 


Of Occult Philoſophy. Book 11] 


3 , Hwy 1 


{amouſeſt Philoſophers, and Theologians do confirme; ſo the 
prophets, Apoſtles, and the reſt, were famous by the wonder. 
full power of God ; therefore we muſt know, that as by the 
n.fux of the firſt agent, is produced ofcentimes ſomething 
without the cooperation of the middle cauſes, ſo alſo bythe 
work of Religion alone, may ſomething be done without the 
application of naturall and Celeſtiall vertues; bur no manca 
work by pure Religion atone; unleſs he be made totally intel. WW w 
leRuall : But whoſoever, without the mixture of other pow. WM gc 
ers, worketh by Religion alone, if he ſhall perſevere Jong in {WM 
the work, is ſ\waKowed up by the Divine power and canng; Wre: 
live long : But whoſoever ſhall attempt this and not be pur Ww! 
fied, doth bring upon himſelf judgement, and is deliveredty {Whi 
the evil ſpirit, to be devoured, he 


RR i. cg 2 = => 


- 


CHAS. V1, 


T hat the knowledge of the true God is neceſſary for a Alagician 
and what the old Magicians and Philoſophers have thought 
concerning God. 


Ecing that the being and operation of all chings, depend 

) on, the moſt high God Creator of all things , tron 
thence alſo on the other divine powers, to whom allo is grat: 
ted a power of faſhioning and creating,not principallyindeed 
brit inftrumentally by vertue of the firſt Creator (for the be 
ginning of every thing is the firſt cauſe, but what is produced 
by the ſecond cauſes, is much more produced by the firſt, whic 
1s the producer of the ſecond cauſes; which therefore we cal 
ſecondary gods) It is neceflary therefore that every Magitia 
know that very God, which is the firſt cauſe, and Creator 
all chings ; And alſo the other gods, or divine powers (whit 
we call the ſecond cauſes) and not to be ignorant, with wht 
adoration,reverence, holy rites conformable to the conditiot 
of every one, they are to be worſbipped;Whoſoever therefore 
1ayocates the gods, and doth not confer on them their due he 
nd 


* 
= ug 
i, 


Book I 11. Ot Occult Philoſophy. ) 359 
nor, rightly diſtribute to them what beloogs to them, hall 28 
neicher enjoy their prefenee, nor any ſucceſfcfull effeR from 
them. As in Harmony, if one firing be broken, the whole 
muſick jars, and ſometimes incurs the bazard of puniſh- 
ment, as it is written of the e£/[yriavs, whom Salmanaſar 
planted in Samaria, becauſe they knew not the cuſtomes of 
the God of the Land, the Lord did fend Lyons amongſt them, 
who ſlew them, becauſe they were ignorant of the rights of the 
od of the Land. Now therefore let us ſee, what the old 
Magicians and Philoſophers thought —_— God; for we 
read that Ntcocreonte, a tyrant of s, long fince aski 
who was = sreateſt God, the Seravien Oracle ens. 
him, That he was to be accounted the greateſt God, whoſe 
head was the Heavens, the Seas his Belly, the Earth his fect, his 
ears placed in the sky, his eyes the light of the glorious Sun; 
not much unlike to this,Orphers ſang in theſe verſes, | 


The Heaven's Joves Rojall Palace,he's King, 
Fountain vertue and God of every thing ; 

He is Omnipotent, and in bus breaſt 

Earth, water, fire and aire do take their reſt. 

Both night and day, true wiſdom With ſweet Love, 
Are all comtain'din thi vaſt. bulk of J ove. 

Hu neck_and glorious head if you Wonld ſee, 
Behold the Heavens high, and. mnjeſty; 

The glorious rayes of Stars do repreſent 

Hys golden locks, and's heads adornament. 


nd elſewhere, 


Brioht Phebus and the Moon, ary thetwo: eyes 
Of this great Jexe by which all things he-fpaes ; 
Hu head which predifts eAll,  plac'd ith' shie, 
From which ne noiſe car: whiſper ſecretly. 

It pierceth all; his body-vaſt extends, 5-74 
Both far and wide,and knows no bounds nov ends. 


Aa4 


. 
K_S # = 


Of Occult Philoſopty. — Book 111, 


—_CC—_@w@_— 


CC ——————Y 


T he ſpacious Air *s his breaſt, his wings the Wind, 

By Which he flies far ſwifter then the minas 

Hi belly is our mother earth,who ſwels 

Into huge mountains, whom the Ocean fuls | 
Andcircles; his feet are the rocks and ſtones 

Which of thu Globe are the foundations. 

T hu Jove,wnder the earth conceals all things, 

And from the depth into the light them brings. 


= A A_ = = —o cw way oy ws 


Therefore they thought the whole world to be Zepiter, and 
truly he hath produced the ſoul of this world, which contain Ml x 
eth the world in it ſelf. Hence Sophocles faith, in truth theres 
but one onely God, who hath made this heaven and this ſpy 
cious earth; and Ewrjpides ſaith, Behold the moſt high, wh, 
every where embraceth in his Arms the immenſurable hez. 
ven and earth; believe that he is 7«piter, account him God;anl 
Ennius the Poet (ings, | | 


Behold this bright ſublime\ſvining, Whom all ar 
(all Fove 


Therefore the whole world is ?«piter,as Porphyry faith, a cms 
ture made of all creatures, and a God conltituted of {| 
gods;bur7#ptter is,fo far as we can underſtand, from whenceat 
things are produced, creating all chings by his wiſdom, Hen 
Orphexs (1ngs concerning the Holy word; 


T here i one God, who all things hath created, 

Preſerves, and over all ts elevated. 

He only bj our mind t comprehended, 

eAnd to poor mortals He ne'r ill intended. 

Beſides Whom, there no other is -——— — Andalittle after, 


He himſelf is the beginning m'ddle and end, as the ancient 
Prophets have taught as, co whom God long fince delivered 
theft things in.ewa tadles; and he calleth him 1n che ſame verk 
the only great Creator, and immorcall, Zoroaſtes likewiſe in 


Book ITT. OF Occult Philoſophy. 


361 


his ſacred Hiſtory of the Perſtans defineth God thus, God is 
the firſt of all thoſe things which ſuffer neither decay nor cor- 
ruption, unbegot,never dying, without parts, and moſt like 
himſelf, The author and promoter of all good things, the fa- 
ther of all, moſt bountifull and wiſe, the ſacred light of juſtice, 
the abſoluteſt perfeRion of nature, the contriver, and wiſcdom 
thereof. Aprlerees alſo deſcribs him to be aKing,the caule, foun. 
dation nd original beginning of all nature,the ſupreme beger- 
er of ſpirits,eternal,the preſerver of living creatures, a Father 


nd i with propagation, not to be comprehended by time, place or 
n- WF zny other circumſtance, and therefore imaginable to a few, ut- 
5 WM terable ro none; from hence therefore Exripides commanded 


the highcſtGod to be cal'd Z»pirer,through whoſe head Orphe - 
w ang all chings came into chis lighe, but the other powers he 
ſuppoſeth to be ſubſervient,viz. which are withour God, and 
ſeparated from him,and are by the Philoſophers called the Mi- 
niſters or Angels of God,and ſeparated intelligences;therefore 
they ſay Religious worſhip to be due to this moſt high Zupiter 
2rd to him only, but to the other Divine powers not to be 
(ve unleſs for his ſake. 


C— 


a CHAP, VIII. 


al 
What the Ancient Philoſophers have thought concerning the Di 


vine T ranity, 


\ Uſtine and Prophyry teſtifie,that the P/atoniſts held three 
perſons in God » the firſt of which, hey call the father of 
te world; the ſecond they call the Son and the firlt mind, and 
dhe is named by Macrobins. The third, the ſpirit or ſoul of 
he world, which /irg:i/ allo from Plato's opinion callech a 


ſpirit, when he ſings, 


Within the Spirit nouriſpeth, the mind 
Diffs'd through th whole doth in its kind 
The lump both att, and agitate— 


Plstings 


362 


Of Occult Philoſophy. Book LI 


CO my, 


Plotings and Philo deliver, that the Son of God, vis. the fiſt 
mind or Divine intelleRt floweth from God the Father, even 
as a word from the ſpeaker or as light from light; from hence 
it is that he is called both the word and ſpeech, and ſplendor 
of God the Father ; for the Divine mrs by ic ſelf, with one 
only and uninterrupted a underſtandeth the chiefeſt good MA 
without any viciſſitude, or mediate knowledge ; he generat. 

eth in himſelf an Iſſue and Son, who is the full Intelligence, 
compleat image of himſelf, and the perfeR pattern of the 
world, whom our ohn and Mercurivs name the wordor WM A 
ſpeech; Plato the Son of God the Father;Orphexs,Pallas bon 
from 7apiters brain, that is, wiſdom : This is the moſt ab(s 
lute image of God the Father, yet by a certain relation, or 
ſome intrinſecall abſolute thing, as it were begot and diſtin 
guiſhed from the Father, who ſaith in Eccleſiaſticas,I have pro- 
ceeded from the mouth of the moſt high, 1 am the fiſt beggt 
before all creatures : Famblichas teſtifierh this Son to be One 
and the fame God with the Father in Eſſence, namely calling 
God, both the Father and Son of himſelf. Alſo Afercwmrin 
Triſmegiſtus in eAſclepins mentioneth the Son of God indi 
verſe places; for he ſaith my God and Father begat a Mind: 
work diverſe from himſelf; And elſewhere, unity begets unity, 
and refle&eth his flagrant love on himſelf ; and in Pimundr 
(where he ſeemeth to propheſie of the Covenant of grace to 
come, and of the myſtery of regeneration) ſaith,the author 
Regeneration is the Son of God, the man by the will of the 
one only God, and alſo that God is moſt repleniſhed with the 
fruicfulneſs of both ſexes. In like manner the /ndian Philoſe 
phers affirm, the World to be an. Anima), partly Xaſcnlineant 
partly Feminine;and Orphexs allo calleth Nature or the Jovef 
this world, both the male and female thereof, and that the 
gods partake of both Sexes. Hence is ic, that in his Hymn&# 
he thus falutes Minerva, You are indeed both man and w6&: 
man; and Apwleixs in his book of the world,ont of the Divint 
ty of Orphezs produceth this verſe of Jup:ter, 


Jove « beth male and female, immortall, 


And 


Of Occult Philoſophy. 


Book I IT. 


And Virgil ſpeaking of Venws ſaith, 
I deſcend, and the God guiding —— 

And elſewhere,underſtanding 79 or Alefo, he ſaxh 
Neither was God abſent from her praying. 

WW And7 bulls lings, 


] who prophaned have the Diettcs 
Of Venus great ——— —_ 


And it is reported that the people of Cacenia wonderfully ad- 
ored the God Aſoox. From this compleat intelligence of ſu- 
pream fecundity his love is produced, binding the intelligence 
with the mind. And by fo much the more,by how much ir is in- 
faicely more intimate to it ſelf, than other off- ſprings to their 
parents. This is the third perſon, viz. the holy ſpirit, Jam- 
lichws alſo brings the oracles of the {ha/dears placing a fa- 
therly power in God, and an Emanation of the intelleR from 
ie Father, and a fiery love proceeding from Father and Son, 
| the fame to be God, Hence we read in Plutarch, that the 


"a. AX _*__ *%,, TA. =. AO Orr 


S IJ -* 


of {Gentiles deſcribed God to be an intelleRuall and hery ſpirit, 
be Wrving no form, but transforming himſelf into whatſoever he 
he Wlcaſerh,cqualizing himſelf co all chings; and we read in Dew- 
> Wh7-omy, Our God is a conſuming fire; of whom alſo Zoro- 
od Wheſes faith, all things were begot of fire alone; ſo alſo Heracli- 
of WF the Ephefian teacheth ; Hence Divine Plato hath placed 
he FOods habitation in fire, namely underſtanding the unſpeak- 
6 {Wdle ſplendor of God in himſelf, and love abont- him+ 
10: Welf; and we read in Homer, The Heavens to be the Kingdom 
ni- Pf 7«piter when he ſings, 


Jove darkning clouds and reigning in the Skze, 


And : 


Of Occult Philoſophy. Book [1l, 


— 
"— 


And the ſame elſewhere, 


T he lot of Jove the Heaven is ith aire, y 
He fits - 


But «Ether is derived according to the Greek Grammer, Ml © 
from </£tho, which ſignifies to Burn, and + Mer ſpiritns qu Ml - 
/Ethaer, that is, a burning ſpirit; And therefore Orphey th 
calleth the Heaven Pyripnon, that is a fiery breathing place, Wl a! 
therefore the Father, the Son, and the aimable ſpirit, which Ml ©0 
alſo fiery,are by the Divines ca'led three Perſons; Whom 0M 5 
pbess alſo in his adjurations invocateth with theſe word, i 
Heaven I admire thee, thou wiſe work of the great God; [WI ""' 
adjure thee, O chou word of the Father, which he firſt (paz WW 
when he eſtabliſhed the whole world by his wiſdom. Hef 
alſo confeſſeth the ſame things under the names of he 
Minerva and Bule in hisTheogony,declaring the twofold bin 
of 7upiter in theſe words : The firſt daughter called 7ritai 
with gray eycs,having equal power with che Father,& pruden 
Bule,chat is counſel, whichOrphens in the forenamedverſes pro 
nounceth plurally, becauſe of his rwofold Emanacion, fork 
proceedeth both from Zupiter and Minerva. And Auſtin hin 
ſelf in his fourth BookDe Civir. Des doth teſtifie char Porphy 
the Platonijt placed three Perſons in God; the firſt he calstk 
father of the univerſe,the ſecond, the firſt mmd,and Iacrobi 
the Son, the third che ſoul of che world, which Virgil accol 
ding to Plato's opinion, calleth a ſpirir, ſaying, the ſpirit with 
in maintains, Thereforc it is God,as Pax! faith, from whon, 
in whom, by whom are all things - for from che father as froo 
a fountain flow ail things, but in the Son az in a pool all thing 
are placed in cheir Ideas, and by the Holy Ghoſt are all ching 
manifelted, and every thing diſtributed to his proper degr: 


_— 


Book II. Of Occult Philoſophy, 


CHAP. IX, 


What the true and moſt Orthodux faith is concernins God und tle 


1 Bow Catholik DoRors and faithfull people of God, have 
decreed, that we ought thus to believe and profeſs thac 
there is one only traeGod, increate, infinite, omnipotent,etern- 
al Father, Son and Holy Ghoſt, three perſons, coeternall and 
coequall,of one moſt ſimple Efſence,ſubſtance and nature. This 
is the Catholike faith,chis is the Orthodox Religion, this is the 
Chriſtian ecuth,that we worſhip one God in Trinity, and Tri- 
nity in Unity , neither confounding the perſans,nor dividing 
the ſubſtance The Father begar the Son from all eternity and 
zave him his ſubſtance,and nevertheleſs retained ic himſelf. The 
Son alſo by being begor , received the ſubſtance of the Father, 
but aſſumed not the proper Perſon of the Father; for the Fa- 
ther tranſlated it not-into-the Son; for they are both. of one 
and the ſame ſubſtance, bur of diverſe perſons. This Son alſo 
{though he be coeternall with che Father, and begat of the 
ſubſtance of the Father before the world, yet notwithſtand- 
ing was born into the world out of the ſubſtance of a Virgin, 
and his name was called Jeſs, perfeRt God, perfeR man, of a 
reaſonable ſoul and humane fleſh, who -1n all things was 
man, ſin excepted. Therefore. it is neceſſary, that we beleeve, 
at our Lord eſs Chriſt the Son of God, is God and man, 
ne perſon, two natures, God begor before the world with- 
ut a mother, man born into the world, without x father, from 
apure Virgin, both before and afrer his birth; he ſuffered on 
he Croſs, and dyed, but on the Crofs reſtored life, and de- 
troyed death by his death; he was buried and deſcended into 
tell, but brought forch che ſouls of the Fathers from hell, and 
ole again by his own power;the third day he aſcended into the 
eavens,& ſent his ſpirit the Comforter,& (hall come roJudge 
quick and the dead ; and at his coming all men (hall riſe a- 

an in their fleſb,and ſhall give an account of their works; this 
Ti 


5 wn -— Q_”Q" who” 


a— — 53S ws 7” 21S TT” OS © tc” < ce” C5 cm ww” 


& on 2 a 2 


366 


Of Occult Philoſophy. Book 11] 


the true faith, concerning which if any man doubt, and ng 
firmely believe, he -is far from che hope of eternall life an( " 
ſalvation, £ 


CHAP. A. 


Of Divine emanations, Which the HebreWs call Numerating, 
others attributes, The gentiles gods and Dieties; and of th 
ren Sephiroths and ten moſt ſacr.d names of God which ru 
them, and the interpretation of them. 


OD himſelf, though he be Trinity in perſons, yet isbt 

one only ſimple peace; notwithſtanding we doubt ng 
but that there are in him many Divine powers, which as beam 
flow from him, which thePhiloſophers of theGentiles cal pod 
the Hebrew maſters numerations,we name Attributes; as wil 
dom which Orphexs cals Palla;; underſtanding,which he Mr 
cary ; The conception of the Form, which he Sarzrs ; The 
ProduRtive power, which he Neprane ; the ſecret nature 
things, which he no ; Love which he YVenxs; pure life, whid 
he the Swx or Apollo, The matter of the whole world, 
calleth Pay; the ſoul, as it ingendereth things below, cov 
templateth things above, and retraRteth its ſelf into ic ſelf. 
honored with three names,viz. Mari, Neptune and Ocem, 
and more of this kind, of which he lings elſewhere, 


Plato axd Jupiter, and Phebus, are one; 
But Why do we ſpeak twice ? God s one alone, 


And'of the ſame Valerins Soranus ſang, 


Omnipotent Jove the God and King of Kings, 
The Father of the gods, One, yet all things. 


Therefore the moſt prudent Theologians of the Gentiles dil 
worſhip the One God, under diverſe names and ponen ye 
iverk 


Book I IT. Of Occult Philoſophy. 36> 


AS 


diverſe ſexes ; whom as Pliny ſaith, Fraile and weak morcali- 
y hath digeſted unto more, being mindfull of his one frailcy, 
that every man might worſhip that portion which he cſpecial- 
ly wanteth ; ſo thoſe who had need of faith invocated 1rpiter; 
they that wanted providence, Apo/lo;wiſdom, IMinerwas; and 
ſo as they wanted other things, they invocated other powers. 
Hence aroſe that great variety of Dictics, by reaſon of the ma- 
ny and diverſe diſtribution of graces; but God is one,trom 
hom all chings. Therefore Apwleins in his book De mwnda 
0 Faxſtin ſaith, Whereas there is bur one God and one power, 
yet he 1s named by diverſe names for the multitude of [pecies, 
y whoſe variety he is made of many ſhapes; and Aarcis 
arro in his book of the worſhip of God, taith, As all ſouls are 
duced to the one ſoul of the world or univerſe, ſo are all che 
nds referred to /zpiter, who is the ſame God, worſhipped 
nder diverſe names. Therefore it is meet to know the icofivle 
roprieties, and perfeRly co intel[:Rualize them by che way 
f more ſecret Analogy ; whoſoever underſtandeth truly the 
mnes of Orphexs and the old Magicians, thall find thar chey 
fer not from the Cabaliſticall ſecrets and Orthodox traditt- 
1s; for whom Orphens cals Curets and unpolluted gods, Dig- 
16ssnames Powers; the Cabaliſts appropriate them ro che 
neration Pahad, that is to the Divine fear : 1o that which is 
nloph in the Cabala,Orpheas callech Might;and 7 yphon is the 
ne with Orptexs, 3S Zamael inthe Cabalaz but the IHecy- 
2s of the Hebrews, the moſt learned in Divine things, have 
ceived the ten principal names of God, as certain Divine 
wers, or as it were members of God, which by ten numera- 
ns which chey. call Sephiroth as it were veltiments, inſtri = 
ents or examplars of the Archecype,have an influence on all 
ings created,through the high things, even to che loweſt, yer 
2 certain order; for firſt and immediately chey have intlu- 
c 0n the nine orders of Angels, and quire of bleſſed ſouls, 
{by them into the Celeſtiall Spheres, Plancts and men, by 
which * ephiroþ every thing then receiverh power anc ver= 
:The firſt of theſe is the name Ehbeia,the name of the Divine 


cocnce ;his numeration is called C ether,which is interpreted a 
Crown, 


aa 0 YT 3&9 GDP ch © &\* 5 "&" ww AS os 


Of Occult Philoſophy. Book [1]: 


Crown or Diadem, and ſignifieth the moſt (imple Effence of 
the Divinity, and ir is called that which the eye fſeeth not, and 
is attributed ro God the Father, and hath his influence by the 
order of Seraphinps, or asthe Hebrewscall rhem Haioth Ha. 
cadeſch, that is creatures of holineſs, and then by the pr; 
mum mobile, beſtows the gift of being to all things, filling the 
whole Univerſe both through che circamference and center, 
whoſe particular intelligence ts called Aerartron, that is, the 
prince of faces, whoſe duty it is to bring others to the face of 
the prince; and by him the Lord ſpake to Aoſes. The ſecond 
name is od or Tetragrammaton joyned with /od;his numerat. 
on is Hochma, that is wiſdom, and (ignifieth the Divinity fal 
of 1dea's , and the firſt veces Jang is attributed to the & 
and hath his influence by the order of Cherubins, or that 
Hebrews call Orphanim, that is, forms or wheels; and frox 
thence into the ſtarry Heaven, where he fabricateth ſos 
figures as he hath /deas in himſelf, and diſtinguiſheth the wy 
haos of the creatures, by a particular Intelligence called 
z1ell, who was the ruler. of eAdam. The thid name 15calt 
Tetrogrammaton Elohim; his numeration is named Prina, 
providence and underſtanding, and ſignifies remiſſion, qui 
neſs, the 7«bilee , penitentiall converſion, a great Trump 
redemption of the world, and the life of the world to c 
it is attributed co the Holy Spirit, and hath his influence byt 
order of the thrones,or which the Hebrews call Ar alim,thi 
]reat Angels mighty and ſtrong,and from thence by the ſpit 
of Saturn adminiſtreth form to the unſettled matcer, wh 
particular intelligence is Zaphchiel, the ruler of Noah, and 
nother intelligence named 7ophrel the ruler of Sem; and tit 
are three ſupream and higheſt numerations as it were ſeas 
the Divine perſons, by whoſe commands all things are 
but are executed by the other ſeven, which arc therefore c 
the numerations framing. Therefore the fourth name! 
whoſe numeration is Heſed, which is Clemence or goods 
and ſipnifieth grace, mercy, piety, magnificence, the {ce 
and right hand, and hath his influx by the order of the Doll 
nations, Which the Hebrews call Ha/malim, and fo thi 


Book [I]. Of Occult Phuloſopby. 


369 


the ſphere of Izpiter fa(hioning the Images of bodyes,beſtory - - 


ing clemency and pacifying juſtice on all; his particulzr intels 
gence is Zadkzell the ruler of eAbraham: The firſt name is 
lohim Gibor. that is,the mighty God, punilhing the (19s of the 
jicked; and his numeration is called Gebarich, which ts to ſay, 
wer, gravity, fortitude, ſecurity, judgement, puniſhing b 
lughter and war : and it is applyed to the Tribunall of God, 
ſhe girdle, the ſword and ictt hand of God; it isallocalled 
Pabad,which is fear and hath his influence throw the order of 
wowers which the Hebrews call Serephirs, and from thence 
hrough the ſphere of Mars, to whom belongs forcitude, war, 


ligion,ir draweth forth the Elements;and his particular in- 


lligence is Camael, the ruler of Semſox ; The [xt name is 
bha, or a name of four letters, joyned: with Vandahat, his 
meration is Tiphereth, that is apparel, beauty, glory. plea- 
re, and (ignifiech the tree of lite,, and hath his influence 
uzh the order of vertues, which che- Hebrews call A74/4- 
m, that is Angels into the ſpere of the Sun, giving bright- 
{and life ro.it, and from. thence. producing mecttals ; his 
icular ingelligence is Raphael, who'was the Ruler of 1/aat 

| Toby the younger, and the Angel Pele/, ruler of Jacob. 
ſeventh name is T etregrammaton Sabaoth, or eAdonai Sa- 
þ;that is the God of holts;and his numeration is Nezab,that 
wumph and viQory; the right Columne is applyed to it, and 
tnifies the eternity and juſtice of a revenging God; it hath 
influence through the order of principalities, whom the 
brews call E/ohim, that is Gods, 1nto the ſphere of YVexrs, 
zeal and love of righteouſneſs, and produceth vege- 

ks; his Intelligence is Haniet and the Angel Cervie/, the 
1 of David ; The,gighth is called alſo Efbim S4baoth, 
i<is alſo interpreted..the God of Hoaſts, not of war and 
ice, but of piety and agreement ; for this name fignifh 

. Wooth, and precedeth his Army ; the numeration' of this 
Wlled Hod, which is interpreted both praiſe,confeſlon, ho- 
and famonſneſs. The lefc column is attribured ro i6ir hath 
menge through the .order of the Archangels, which the 
rews call Bew-Elobins, that is the ſons of God, into the 
| B b $ ſphere 


"370 Of Occult Philoſophy. ; Book 11] 


Supm—_— — > — 


ſphere of Mercury, and gives elegancy and conſonancy ( 
ſpeech and produceth living creatures; his intelligence is 44; 
chael, who was the ruler of Sa/omon ; The ninth name ig cl. 
ed Sadai, that is Omnipotent, ſatisfying all, and E/has, which 
the living God; his numeration is /eſod,that is foundation, a 
ſignitieth a good underſtanding, a Covenant, redemption a 
r<{t, and hath his influence through che order of Anyels,wha 
the Febrews name Cherabim,into the ſphere of the Moon 
ſing the increaſe and decreaſe of all things, and taketh cared 
the geny|, and keepers of men, and difciburech them; his) 
telligence is Gabriel, who was the keeper of oſeph, Joi 
and Daxzel ; The tenth name is «Adonai Melech, that is Lo 
and King; his numeration is falchuth, that is, Kingdomu 
Empire, & (ignifieth a Church, Temple of God,and a Gatez 
hath his influence through the orderof Animaſtich,viz.of b 
ed ſouls, which by the Hebrews is called 1//im, that is Nodly 
Lords and Princes; they are inferior to the Hierarchies, 
have their influence on the ſons of men, and give knowleg 
and the wonderfull anderſtanding of things, alſo indultry 
propheſie; and the ſoul of Meſſiah is preſident amonglt the 
or (as others ſay.) the intelligence Aetatrron, which is cal 


the firſt Creature, or the ſou) of the world, and was the ri 
of Moſes, 


CRAP. XI. 


Of the Divine xames, and their power and wertur. 


OD hiraſelf chough(be be only'one in Eſſence, ye: Mii, 
'F diverſe.names, which expound not his diverſe Eflencts 
Dieties,. but.certain propricties flowing from him , oy 


names he doth pour down, asit were by certain Conduits 
us and all his creatures many benefits and diverſe gifts; te 
theie Names we have above deſcribed, which alſo Hrerom 
koneth'up to Alarcells, Dionyſens reckotitth bp fourtyh 
names of God and Chriſt. The Jecubales of the Heb 


fr 


Book I I. Of Occult Philoſophy. 


from 2 certain text of Exodss,derive ſeventy two names,both 
of the Angels and of God, which they call che name of ſeyen- 
two letters, and Schemhbamphores, that is, the expoſicory; 
but others proceeding furcher, our of all places of che vScrip. 
redo infer ſo many names of God as the number of thoſe 
names is : bur, what they (ignihe is altogether unknown to us: 
From theſe therefore, belides thoſe which we have reckoned 
pp before, is the name of che Divine Eſſence Eheia 7 18, 
which Plato tranſlates 3, from hence they call God 7332, 0+ 
thers * @7 that is the being Hu NT is another name revealed 
to Eſa, ſignifying the Abyfe of the Godhead, which che 
Sreeks tranſlate =v73r, the Latins, himſelf the ſame. E/ch WR 
$2nother name received from Moſes which ſoundeth ie,and 
xe name of God Na NR) is to be invovyaced in percurvations 
id croubles. There is alſo the name [ahi andthe name Elon 
Wy and the name Aacom DP1n, the name {aphs DD, the 
ame /»n0n[J\! & che name Emerth MAN whica is interpreted 
ruth, and is the ſeal of God; and there are rwo other names 
Zur VS and Aben J2N both of them ſ1gnifie a ſolid work,and 
ne of them expreſs the Father - wich. the Son ; and many 
nore names have we placed above ia the ſcale of numbers;and 
any names of God and the Angels are extrated our of the 
ly Scriprures by the Cabalilticall calculation, Notarian and 
imecrian arts, where many words retrated by certain of 
heir letters make up one name, or one name diſperſed by each 
f its letters ſignifiech or-rendreth more. Somtimes they are 
thered from the heads of words, as the name Ag/a N?18 
vm this verie of the Holy Scripcure 19718 DW? Wl TMX 
ut is the mighty God forever; in like manner the name [aig 
N' from this verſe IR TTY 3309 R777” that 18 +-0d our 
0dis one God;in like manner the name [ava NIN) from chis 
tle Mx PI MR that is Iet there be a light, & there was 
pht;in lixe maner the name Ararira NIV INN trom this veric 
RNYTVTDN TV) WR) N1NTR WNT TN IXN that its one 
inciple of his unity, One beginning ot tus ladividuaiicy his 
B b 2 ViClili® 


——— 


Of Occult Philoſophy. Book [1] 


cifficude is one thing,and this name Hac.tha RaPT is extrateg 
from this verſe R\N FO2w. PM the holy and blefled one; 
bke maner this nameeſu W? is found in the heads of thele tyy 
verſes, viz. 19:79 wag? that is, untill the Meſſiah thy 
come, and the other verſe M2 [i3? that 1s, his namey, 
bides cill che end, Thus alſo is the name Amen [DR extrafted 
from this verſe JN) TD JIN that is the Lord the faithful 
King; ſometimes theſe names are extracted from. the end 
words,as the ſame name Ames, from this verle DYWHN 18 
that is, the wicked not ſo, but the letters are tranſpoſcd; { 
by the finall letters of this verſe 373OW MD)? that 15, tone 
what ? or what is his name? is found the name 7 etragraw 
9-t0n;in all theſe a letter is put for a word, and a letterey 
trated from a word, either from the beginning, end, or wher 
yon pleaſe; and ſometimes theſe riames are extraRed fromil 
the letters, one by one, even as thoſe ſeventy rwo names 
God are extracted from thoſe three verſes of Exodns begit 
ning from theſe three words, BNA "YD?? the fiillt and lit 
veries being written from the right co the lefr, bur the middk 
contrarywie-from the left to-che right, as we (hall (hew h 
after; and ſo ſometimes a word is exrraRted from a word, ont 
name from a name, by the tranſpoſicion of ſetters, as Il 
2129 from 1/mah 112W? and Michael N21) from 'O8Y 
Malachi. But ſometimes by changing of the Alphabeth,whi 
the Cabaliſts call Ziruph FP IL ſo from the nam+ Teryoore 
maton 21557 are drawn foith YAY9 uz Paz I'59 K 
ſometimes alſo by reaſon of the equality of numbers,names it 
changed,as Metattron W299 for Sadas V2 for byrhi 
them make three hundred and fourteen, fo ras +2414 and: 
SR are equall in number, tor both make thirey ons. An 
theſe are the hidden ſecrets conceriing which it 1s moſt 08 
fcule rojudge , and to deliver a perfe& icience; neither Cl 
they be underſtood and raughr in any other languaze exct 
the Hebrew; bur ſceing the names of God / as | aro faith! 
Craty/zs are highly eltcemed of the Farbarians, who had tit 
from God , without the which we can by no means peice! 
the true words and names by which God is called, ther 


fot 


Book [ IT. 


Ot Occult Philoſophy. 


fore concerning theſe we can ſay no; mare, but thole things 
which God out of his goodnels hath revealed ro us; for they 
are the mylteries and conveyances of Gods vmnipotency, nor 
from men , nor yet from Angels, but inſticured and firmly e. 
ſtabiiſhed by che moſt h1gh God, after a cercain manner, with 
animmovable number and figure of CharaQters, and breath 
forth the harmony of the Godhead, being coniecrated by the 
Divine aſliltance ; therefore the creatures above fear them, 
thoſe below eremblz at chem, the Angels reverence, the de» 
vils are affrighted, every creature doth honor, and every Re- 
ligicn adore them; the religious obſervation whereof, and de- 
rout invocation with fear ard trembling dothyeeld us great 
rertue, and even deifies the union, and gives a power to work 
wonderfull things above nature : Therefore wee may not 
for any reaſon whatſoever, change_them ; therefore Origen 
commandeth that they be kepr without corruption in their 
own CharaRters; and Zoroaſtes allo forbiddeth the changing 
ffbarbarous and old words;tor as Plato (aith in Craty/as, All 
Divine words or names, have proceeded either from the gods 
iſt,or from antiquity, whoſe beginning is hardly known, or 
0m the Barbarians : 7Zamblicas in like manner adviſeth, that 
y may not be tranſlated out of their own language into a- 
other; for, ſaith he, they keep not the ſame force being tran- 
ted into another rongue : Therefore theſe names of God 
r the moſt fir and powerfull means of reconciling and uni- 
ng man with God, as we read in Exodxs, in*every place in 
hich mention is made of my name, 1 will be with thee, and 
leſs thee; and in the book of Numbers, the Lord faith, I will 
Ju: my name upon the ſons of //r4c/ and 1 w1iil bleſs them : 
lerefore Divine Plato in Cratylus & in Phileb645 command- 
to reverence the names of G0d more than the Images or 
aucs of the gods : for there is a more exprels Image and 
wer of God, reſerved in the faculty of the mind, cipecially 
tbeinſpired from above, than in the works of mens hands; 
herclore 1zcred words have not their power in Magicall 0- 
*tons, from themſelves, as they are words, but from the 
Wit Divine powers working by them 1n the minds of thoſe 
B b 3 who 


CESS wEF R9  waw=x  a——_ 


. ft a RNJI_-w qc, co. fo Ss 


pr Sn PS, == 


t q 


cel 
het 


fr 


374 


—_ 


Of Occult Philoſophy. Book IT, 


who by faith adhere to them; by which words the ſecret po. 
er of God as it were through Conduite pipes,istranſmitedin. 
to them, who have ers purged by faith, and by moſt pure 
converſation and invocation of the divine names are made the 
habitation of God,and capable of theſe divine influences;why. 
ſoever therefore uſeth rightly theſe words or names of God 
with that purity of mind, in that manner and order, as they 
were delivered, hall both obtain and do many wonderfull 
things, a5 we read of Aedea. 


Moſt pleaſant ſleep ſhe caur'd, Woras thrice ſhe [pake, 
The Seas appeas'd, and ſoon their fwry brake. 


Which the Ancient. DoRors of the Hebrews have eſpecial 
obſerved, who were wont to do many wondertull thingshy 
words; the Pythagoriens alſo have thewed, how to cure ven 
wonderfully thc dif-ates both of body and mind, withcer- 
tain words; we read alio,chat Orphers,being one of the Argy 
nauts div2rted a moſt tierce ſtorm by certain words ; in lik 
manner that eApo/ionms, by certain words whiſpered 
raiſed up a dead maide at Rome ; and Philoſtratus reportetd 
thac tome did by certain words call up Achilles Gholt ; an 
P awſanias relates, that in Lydia in the Cities of Hiero-(e/aru 
and Hypepzs, were ewo temples conſecrated ro the Godd:! 
whom they called Perſica,in both of which when divine (ervi 
was ended, a cercain Magitian, after he had laid dry wood 1p 
on the Alcar, and in his native language had ſang Hymnes.ani 
pronounced certain bacbarous words, out of a book which be 
held in his hand preſently the dry wood,no hre being put toi! 
was ſeen to be kindled, and burn moſt clearly. Allo Serenns Si 
monicss delivereth amongſt the precepts of Phyſick, that if chi 
name Avracadabra be written, as ts here expreſſed, wiz. dim 
niſhing lecter after letter backward, from the laſt co the in! 
it wil! cure the Hemirricean Feaver or any other, if the (hee! 
of paper or parchment be hanzed about the necx, and the dib 
ealc iwill by little and little decline and piſs away, 


Ew 4 ww 


ook 11l. = Of Occult Philoſophy. 


Of Occult Philoſophy. Book I1] 5 


OR 
But Rabbai Hama in his book of ſpeculation delivereth x 
ſacred ſeal more efficacious againk any diſeaſes of man, or any 
eriefes wharſocver, in whoſe forclide ase the four ſquare 
names of God, ſo ſubordinated to one another in a ſquare, 
that from the higheſt rothe loweſt choſe moſt holy names 0 
ſeales of the Godhead do artfe, whoſe tntentton is 1n{cribed in 
the circumferentiall circle, but on the backſide is inſcribed the 
ſeven lettered name Araricha,and his interpretation is written 
about,-z. the verſe from which it 1s extracted, even as you ſe: 
it here deſcribed. | 


The former part. 


: 


7 
J 
) 
| 


Book III. Of Occult Philoſophy. © 


377 


The hinder part, 


But all muſt be done in moſt pure gold, or Virgin Parchment, 
pare,clean and unſpotted, alſo with Jnke made for this pur- 
poſe, of the ſmoak of conſecrated wax lights, or incenſe, and 
holy water; The aQor muſt be purified and cleanſed by facri- 
fce, and have an infallible hope, a conſtant faith and his mind 
lifted up ro the moſt high God, if he would ſurely obtain this 
Divingpower. In like manner againſt the aftrightments and 
miſchief of evil ſpiritsand men, and what davgers ſoever, ei- 
ther of journey, waters, enemies, arms, in the manner as is a- 
bove ſaid, theſe CharaRers on the one ſt1de 1119 and theſe on 
the back fide NIQ8 which are the beginnings and ends of the 
ve firſt verſes of Geneſis, and repreſentation of the creation of 
he world; and by this Ligacare they fay- that a man ſhall be 
ree from all miſchiefes, if fo be that he firmly beleevethin 


od the creator of all things. 


In 


NN — 


Of Occult Philoſophy. Book 11] 


Bl , wad 4; 


In the fore part. In the hinder part 


| —"— ih —_— 


ma 


= os @ © © =» 


Neither let any diſtruſt or wonder,that ſacred words, applye 
outwardly can do very much, ſeeing by them the Almighy 
God made the heavens and the earth; and further, by exper. 
ence it is found as ſaith Rab Coſta Ber: Luca, that many thing 
not having Phyſicall vertues do very much, As for*exampl;, Ml 0 
the finger of an abortive childhanged on the neck of a woma 
hindreth conception,ſo long as it remaineth there ; Moreoret 
that in diverſe ſacred words and names of God, there is prex f 
and Divine power, which worketh miracles, Zoroaſtes, Or 
phens, Jamblicus, Syneſins, Alchinaxs, and all the famous Phi Wl © 
loſophers teſtifie ; and eArtephins both a Magician and Phily Wi '" 
ſopher hath written a peculiar book concerning the vertue oi V! 
words and CharaRers. Origen not inferior to the famoulel 
Philoſophers, doth maintain againſt Cel/#s, that there dot 
ly hid wonderfull vertue in certain Divine names, and inthe 
book of 7«4ges the Lord ſaith, my name which is Pele XY 
ſignifieth wich us, a worker of miracles, or cauſing wonders 
but the true name of God is known neither to men nor to At- 
gels, but to God alone, neither ſhall it be manifeſted (astht 
holy Striptures teſtifie) before the Will of God be fulfilled; 
Notwithſtanding God hath other names amongſt the Angel 
others amongſt us men; for there is no name of God amongſtu 
(as Moſes the Egyptian faith) which is not taken from hs 
works, and ſignifieth with participation, beſides the name Tt 
tragrammaton , Which is holy, ſignifying the ſubſtance of the 
Creator in a pure ſignification, in which no other thing! 
partaker wich God the Creator; therefore it is called the & 
parated name,which is written and not read, neither is ite 
preſſed by us, but named, and fignifieth the ſecond bo 
: Idbome, 


( 
J 
I 
y 
q 
t 
t 
1 
P' 
f 
y 
i 
l 
| 
t 
/ 
5 
| 
x 
v 


Book III. OfFOccult Philoſophy. 


Idiome,which is of God, and perhaps of Angels. In like man- 
nerthe Angels have their name am«ngſt themſelves, and in 
their Idiome, Which Pax/calleth the rongue of Angels, con- 
cerning which we have very little knowledge with us, but all 
their other names are taken trom their offices and operations, 

which have not ſo great efficacy, and therefore the Magicians 
call them by their true names,namely the heavenly ones, which 

we contained in the holy Bible. 


CHAP, XII, 


Of the influence of the divine names through all the middle 
cauſes into the/e inferior things, 


H E moſt high Creator and firſt cauſe,although he ruleth 
and di\poſeth all things, yer diſtributeth the care of ex- 
ecution to diverſe Miniſters, both good, and bad, which 70h» 
inthe Revelations cals aſſiſting, and deſtroying Angels : of 
which the prophet ſings cl{where ;. The Angel of the Lord rc- 
mains in the preſence of them that fear him, that he may 
preſerve them : and cl{where he deſcribes immiſſions by evill 
Angels. Now whatſoever God. doth by Angels, as by mini- 
ſters, the ſame doth he by heavens, Stars, bur as it. were by in- 
ſiruments, that after this manner all chings might work toge- 
ther to ſerve him, that as every part of Heaven, and every 
Star doth diſcern every corner or place of the earth, and time, 
ſpecies and Individuail : ſo 1c 1s fit that the Angelical vercue of 
thac part and Star fhovuld be applyed to chem, viz. place,time, 
and ſpecies. Whence A«ſtin in his book of queſtions, faich, E- 
ery viſible thing in this wor'd, hath an Angelicall pow. 
erappointed for ic :. Hence Origen on the book of Nunbers 
ſaith, the world hath need of Angels.that may rule the Arinies 
of the earth, Kingdoms, provinces, men, bcaits, the nativity, 
and progreſs of living creatures, ſhrubs, plants, ard oth: r. 
thinge,, viving them that vercue which :s ſaid to be 1n them, 
com an occult propriety; much more need 1s there ot Angels 
nat 


380 


Of Occult Philoſophy. Book [II 


bs dT dt, 


Sw +.” - 


Rm 


that may rule holy works, vertues and men, as they who al. 
waies ſee the face of the molt high father, and can guide men 
in the right path, and alſo even the lealt ching to this place, a; 
fit members of this world in which God as the chief pre. 
ſidenr, dwelleth, molt ſweetly diſpoling all things, not being 
contained, or circumſcribed, but containing all things, as 7oþy 
in the Revelations deſcribeth that heavenly City, whole twelye 
S4tes are guarded with twelve Angels, infuſing on them what 
they receive from the Divine name,twelve times revolved;and 
in the foundations of that City the names of the twelve Apo. 
ſtles, and the Lamb ; for as in the Law , in the ſtones of the 
Ephod and foundations of the Holy City deſcribed by Eze- 
kiel, were written the names of the tribes of 7/rael, and the 
name of four letters did predominate over them; ſo in the 
Goſpel, the names of the Apoſtles are written in the {tones of 
the foundation of rhe heavenly Ciry, which ſtones ſtand for 
the tribes of 1/-ae/ in the Church, over which the name of the 
Lamb hath influence, that is, the name of Feſ#s , in which is4l 
the vertue of the four lettered name ; feeing that Jehovah the 
Father hath given him all chings : Therefore the Heavens te- 
ceive from the Angels,that which they dart down;but the An: 
oels from the great name of God and 7e/* , the vertue where: 
of is firſt in God, afterward diffuſed into theſe ewelve and (e- 
ven Angels, by whom it is extended into the twelve (igns, and 
into the ſeven planets, and conſequently into all the other 
Miniſters and inſtruments of Coda bs etinitely, 


lars be 44 hy Hence Chriſt ſaith, Whatlſoever you fhall ask the Father in my 


name, he will give you; and-after his reſurreRion ſaith, In my 
name they ſhall caſt out devils, and do as followeth ; fo that 
the name of four letters 1s no further neceflary,the whole ver- 


| tue thereof being tranſlated into the name Fe/7rs, tn which on- 


ly miracles are done;neither is there any other (as Perer lauh) 
under heaven given unto men, by which they can be ſaved,but 
that; but let usnor think, that by naming 7e/#s prophanely, 


- as the namic of a certain man,we can do miracles by vertue of 


it: but we muſt 1nyocate it in the holy Spirit, with a pure 
mind and a fervent ipirit, that we may obtaia thoſe things 
whicn 


Book IIT. Of Occult Philoſophy. 


381 


which are promiſed us in him; eſpecially knowledge going 
before, without which there is no hearing of us, according to 
that of the Prophet , I will hear him becauſe he hath known 
my name ; Hence at this time no favor can be drawn from 
the heavens , unleſs che authority, favor and conſent of the 
name 7eſ# intervene; Hence the Hebrews and- Cabaliſts 
moſt skilfull in the Divine names, can work nothing after 
Chriſt by thoſe old names, as their fathers have done long 
fince; and now it is by experience confirmed, that no devil nor 

ower of Hell, which vex and trouble men, can reſiſt this 
name, but will they , nillrkey, bow the knee and obey, when 
the name Feſ# by a due pronunciation is propoſed ro them to 
de worſhipped, and they fear nor only the name but alſo the 
Croſs , the ſeal thereof; and not only the knees of earthly, 
heavenly, and hellith creatures are bowed, but alfo Inſenfible 
things do reverence it, and all tremble at his beck, when 
from a fairhfull heart and a true mouth the name 7eſz is pro- 
nounced, and pure hands imprint the ſalutiferous (ign of the 
Croſs : neither truly doth Chriſt fay in vain to his Difciples, Ih 
my name they ſhaMl caſt out Devils, &c. unleſs there were a 
certain vertue expreſſed in that name over divels and ſick 
folk,ſerpents,and perſons,and tongues, and {o forth, ſeeing the 
power which this name hath, is both from the vertue of God 
the inſtirutor,and alſo from the vertue of him who is expreſſed 
by this name, and from a power implanetd in the very word. 
Hence is it that ſecing every creature feareth and reverenceth 
the name of him who hath made ir, ſometimes even wicked 
and ungodly men, if ſo be they believe the invocation ot Di- 
vine names of this kind, do bind devils, aud operate certain 
ther great things, 


382 Of Occult Philoſophy. "Sas I 


CHAP. XIII. 


Of the members of God , and of their influence on our men. 
bers. 


VV E read in diverſe places of the holy Scripture, of di- 


verſe members of God, and ornaments; bur by the 
members of God, are underſtood manifold powers, moſt ſin. 
ply abiding in God himſelf, diſtinguiſhed amongſt themſelyes 
by the ſacred names of God; but-the garments of God and 
Ornaments, are as it were-certain wayes and relations, or 
Emanations or conduit Pipes, by the which he diffuſeth hin. 
ſelf; the hemmes of which as oft as our mind ſhall touch 
often the Divine power of ſome member goeth forth, even 
7e/ws cryed our, concerning the woman with the bloody Iſſu, 
Some body hath touched me, for I perceive vertue to go forth 
from me:Theſe members therefore inGod are like ro ours;bu 
the Idea's and exemplars of our members , to the which if ve 
rightly conform our mmbers, then being tranſlated intotk 
ſame Image,we are made the true ſons of God,& like to God, 
doing and working the works of God : therefore concerning 
the members of God, many things are drawn forth out of the 
| Scriptures; for we read of his head in the Canticles ; Thy 
head as Carmel, and the locks of thy head as the purpk 
a King ; but this Carmel ſignifieth not that mountain inthe 
Sea coaſt of Syria, but a little creature, which #gendreth the 
purple. Allo- of his eyes, eyelids and ears, we readin th 
P/almes, the eyes of the Lord on the Juit, and his cars ro ther 
prayers, his eyes look towards the poor, and his eyclidsen- 
quire after the ſons of men : alſo of his mouth,taſt, throat,lips 
and teeth, we read in Eſay, Thou haſt not enquired at ny 
mouth; and inthe articles, Thy throat as the beſt winefot 
my beloved,that gocth down ſweetly,canfing the lips of thok 
that are aſleep to ſpeak; there are alſoNoſtrils,by the which(# 
we often fir.d in the Law ) he ſmclleth the ſacrihces for a (wet! 
odour ; he hath ſhoulders, armes, hands, and fingers, "_ 
whis 


BookIll, Of Occult Philoſophy. 


393 


which we read in E/ay; the government is laid upon his 
ſhoulders; ro whom is the Arm of rhe Lord revealed? and 
the kingly Prophet ſingeth, thy hands O Lord have made me 
and fafvioned me, and I will behold the heavens, the 
work of thy fingers; he hath alſo a right and left hand; 
hence the P/almiſt ſaith, The Lord faith to my Lord, (ic 
at my right hand : and of the left we read, in the Goſpel, on 
which che damned (hall be placed at the laſt day : further we 
read of the hearr,breaſt, back, and back parts of God;as in the 
book of Kings, thar God found Davida man according to his 
own heart; we have alſo in the Goſpel his breaſt upon which 


the Diſciple Aleeping conceived divine mylteries ; and che | 


Plalmi/} deſcriberh his back, in the paleneſs of gold ; and he 
himſelf ſaich in Zeremiah, I will (hew my back and not my 
face in the day of cheir perdition, and he faith to Moſes, Thou 
ſhale ſee my back parts ; of his feet the P/al/miſt alſo ſaith, 
Darkneſs under his feet, and inGereſis he is ſaid to walk to 
the South, In like manner alſo we read of the garments, and 
ornaments of God, as with the P/al/msſ?, the Lord hath reign- 
ed, he hath put on beauty, cloathed with light as with a gar- 
ment; and elſwhere , Thou haſt pur on comlineſs and beauty; 
The Abyſle as a garment and hiscloathing; and in Ezekzel, the 
Lord ſpeaketh,ſaying, I ſpread my garment over thee and co- 
rered thy nakedneſs; moreover alto we read of the rod,Staffe, 
Sword and Buckler of God, as in the P/a/miſt, Thy rod and 
thy ſtaffe, they have comforted me; his truth hath compaſſed 
thee abour as with 4 ſhicld;and in Deatreonomy we read of the 
lword of his glory ; and very many of this ſort the ſacred 
word declares to us; from which members and Divine orna- 
ments, there is no doubt, bur that our members and al things 
about us, and all our works,are both ruled direQted, preſerved, 
governed, 'and alſo cenſured, as the prophet ſaith, He hach put 
my foot upon a rock, and direfed my goings; and elſwhere 
he aich, Blefſed-be the Lord my God, who teacherh my hand 
towar, and my fingers to fight; and of his mouth he ſaith, the 
Lord hath put a new ſong irito my mouth; and elſewhere our 


vviour ſaith, I will give you a mouth and wiſdom ; and hem 
| air 


— 


Of Occult Philoſophy. Book T7 


_— — 
-— — 
— 


hair he ſaith, an hair of your head ſhall not periſh; and in ang. 
ther place, the hairs of your head are numbred; for the Al. 
mighty God leeing be wouy'd have us to be his Images and like 
to himſelf, hath framed members, Jimbs, and figures after mz 
ny wayes laid oper. in us, according to the (imilitude of his 
hidden vertnes, as it were ſigns keeping the fame order and 
propottion to them: v.icrce the MMecnbals of the Hebrews 
lay, that if a man capa'>!: of the Divine influence do make 
any member of his body clc4n and free from filchinefs, thenir 
becometh Had:tale and proper ſeat of the ſecret 1:1mb of God, 
and of the vertue to the which the ſame name 1s a'crided : þy 
that if thac member want any thing , the name bring inyg- 
cated, whence it dependeth; it is preſently heard <ftectually, 
according to that, I will hear him, becauſe he hath known my 
name;and theſe are the great and hidden myſteries,concerning 
which it is not lawfull co publiſh more, 


CHAP. XIIII, 


Of theGods of the gentiles, and ſouls of the Celeſtial bodies, au 
What places were conſecrated in times paſt, and to whe 
Dieties: 


He Philoſophers have maintained , as we: have ſhewed 
before, that the Heavens and Stars are Divine Animals 

ang their ſouls intelleRuall,parcicipating of the Divine mind; 
and they averre, that ſome ſeparated ſubſtances are ſuperior, 
others inferior to them,as it were governing and ſerving, whid 
they call intelligences and Angels; mareover Plato himelf 
aftirmed, that Celeltiall ſouls are not confined to their bodies, 
as our ſouls to our bodies, but to be, where they will, and al- 
ſo that they rejoyce in the viſion of God, and without any la- 
bor or pains do rule and move their- bodies, and together in 
moving them. do eaſily govera theſe inferior things ; there- 
fore they ofrea called the ſouls of this kind, Gods, and ap- 
Poimed Divine honors for them, and dedicated prayers _ 
ſacrinces 


Book [1 E Of Occult Philoſophy. 4.7 


— 


acrifices to them, and did worſhip them with Divine wor- 
ſhip, and theſe are the gods to the which all people are attri- 
buted, concerning which Loſes commanded in Deuteronomy, 
ſaying, leaſt perchance your eyes being lifted up to Hea- 
yen, thou ſhouldeſt ſee the Sun, the Moon, and all the Stars of 
Heaven, and being turned back ſhouldeſt adore and worſhip 
them, co which all the Nations are ſubjeRed, which are un- 
WE der the Heaven ; but the Lord Zehowah hath tiken and brought 
WH you forth from the furnace of Egype,that thou (houldeſt be an 
MW Hereditary people to bimſelf.and in the ſame book chap. 17.he 
WW callech che Sun, Moon, & StarsGods;and the DoRors of the He- 
WH brews upon that place of Geneſis where it is ſaid,that Abrahans 
"WH cave gifts to the {ons of the concubines,viz.Shemotb, Ste/toma, 
WE that is ſtrange names, bur left 7/acc heir of all that he poſſeſſed, 
WM fy, chat the ſons of the concubines werenot in the bleſſing of 
eAbraham, given to Fehovah the moſt highcreator, but to 
ſtrange gods and dieties,but that //ac and his ſeed were given 
tothe 0mnipotent Fehovah, and in no part to any ſtrange Di. 
eties;therefore they are upbraided in Deatornomy,becaule they 
ſerved ſtrange ,gods, and worſhipped them they knew not, 
and to whom they were not given; and alſo Foſbua Nave. af- 
WH cer that che people were brought into the land of promiſe, 
WE their enemies overcome, and the lots of the poſſeſſions of 1/- 
re diltributed, gave the people leave to chooſe that God 
whom they would worſhip, ſaying, leave is given you this day 
to,.chooke whom you will | eſpecially ſerve, "whether 
the gods which your fathers ſerved in Aſe/opotam1a, or the 
g0ds of. the.  mnorites, whoſe land you inhabite; bur the 
ople anſwered, we will ſerve the Lord Fehovah,and he ſhall 
oo ed : Foſbua faid to them, ye cannot do it, for the 
ord ehozah is bply,, ſtrong, and jealous; bur: the people 
perſcvering .-©0 ſerve fehovab; he faith to them, ye are 
witneſſes, your ſelves, that ye have choſen for your ſelves 
the Lord, to ſerve him ; take away therefore ſtrange gods 
' out of the midit of you, and incline your hearts to the Lord 
" If God of //-ae/; and he erated a greac ſtone: ſaying, this ſtone 
(halbe for a witneſs, lealt perhaps afcerwards ye will deny and 
Cc lye 


- 386 


Of Occult Philoſophy. Book 11l, 


Þ 
—_— 
lye to the Lord your God; therefore the other gods,to which i ' 
the other Nations were given, were the Sun, Moon,twely, - 

Tl 


Signs, and other Celeſtiall bodies, and Divine fabricks, yer 
not as they were bodies, but as the ſoul adhereth to them, and 
the whole Ailitia of Heaven, which 7eremy cals the queenof Ml 5c 
Heaven, that is the power by which the Heaven is governed, I 
viz. the ſoul of the world , of which Zeremy faith, The ſon Ml 
eather ſticks, and part thereof maketh a fire, and the women ſſl #* 
mingle oyl, that they might- make a cake for the Queen {MW © 
of heaven, neither was the worſhip of Dox/:a, to this Queen il 
and other Celeſtiall ſouls prohibited them, but of Latria on. MG! 
ly, which they that gave, are reproved of the Lord; but the {M7 
name of theſe ſouls or Gods, we have before declared ; bu MW '! 
to what Regions , People, and Cities they were aſcribed u |MW** 
proper and tutelar.gods ; Origen, Tertullian, Apnleins, D. 
e#dorus, and very many other hiſtorians, partly relate to w: 
Therefore all people worſhipped their gods with their proper 
ceremonies; The Beotians, Amphiarns; The Africans, Mopſm 
the Egyptians, Ofiru, and Iſis; the Ethiopians, who inhabit 
CMero, Jupiter and Bacchus; The Arabians; Bacchus and V- 
»#s ; the SYthians, Minerva; the Naxcratians, $ raps ; the 
Syrians, Atargates ; the Arabians, Diaphares ; the Africa: 
Celeſtus ; the Nornians, T ibelenxs : In Italy alſo by the fret 
Cities conſecration, Delventivs, was the God of the C 
menrfians, Viridianuolt the N arvenſians, Ancharia of the Af 
culans , Narfia of the Volfians, Valentia of the Otriculas 
Nortia of the Sutrinians, Curie of the Phaliſcians ; theb 
eſpecially were famous. The Latians did adore with lh 


eſt worſhip, Mars; The Egyptians, Ifir;the Moors, 
the Macadenians , Cabrixs; the Carthiginians, Oftan; 
Latines, Faunnezthe Romans, Lmirinus; the Sabivies , Saugi; 
the eAthenians, Minerva; Samos,F1uno; Paphos Yenus; Lemn.W-! 
Vulcan; Naxos, Bacchus; Delphos, Apollo; and as Ovidſinged 
if his Faſts, | 
Athens do Pallas; Crete, Dian” implore., | 
The Tlend Lemnos Vulcan doth adore. _ 
The Spartans, Jung —— "Rh 


Book I LI. Of Occult Philoſophy. 


337 


The {arthagtzians and Leucadians did worſhip Saturn;Cyere, 
Pyreus, Homole, Ida, Elis and Lybia, Jupiter, where was his 
Oracle: Epirus, Latium, Gnidus, Lycia, Piſa, Macedonia Mars; 
The Thermodoxians, Scythians, and Thracia, the Sun; the 
Scythians did worſhip onely one God, ſacrificing an horſe to 
him; the ſame alſo the Helopolitans, and eAſhrians did wor- 
ſhip ; and under the name of Apollo, the Rhodians, Hyper. 
boreans and A1ilefians;and the mountains Parnaſſus, Phaſtns 
Cynthus , Soratte, were holy to him, and the Iflands Delos, 
Claros, T enedos and Mallors,a place in the Ile Leſbos , and the 
Grinean Grove or Town, belides the Cities, Patara,Chry/a, 
T arapnas, Cyrrba, Delphos, Arrephina, Entrofs, Tegyra; Allo 
Thebes,the Iſland, Naxos, Niſe a City of Arabia, Callichoros 
ariver of Paphlagonia, were conſecrated to him under the 
name of Bacchus and Dionyſrrs; allo Parnaſſus, and Cytheros 
mountains of Boetis, in which every ſecond yeer by courſe, 
the fealts Baccbanalia were kept; allo the Thamaritans a peo» 
ile neighbars to the Hircaniens did worſhip Bacchws with 
heir own Ceremonies. The Aſ[jrian: firſt of all introduced 
he worſhip of Yenws; chen the Paphiavs in Cyprus, and Phe- 
T nos Cythereans, whom (as Agens reports) the Athe- 
was followed : amongſt the- Lacedomoni ans, Yenuns Armatha 
xs worſhipped; at Delphos, Venus Epitybia; (he was alſo a- 
lored of the {oaxs; and in Amathnsan ifland of the Epgeas 
ſez, and in Iſewphi a City of Egypr,and in Guido and Sicilia, 
id the 7 dalien 'Grove, and the City Hypeps and Erice a 
nountain of Sicilia, and in Calidonia, Cyrene and Samos ; and 
0 Diety of the old Gods *( Ariſtotle being witneſs) is re- 
orted to have been worſhipped with greater ceremonies,and 
0 more places; the French did. eſpecially worſhip Mercury, 
ling him Temtares; ſoallo the Arcadians, Hormopolites, E- 
ptiansand Memphites. The Scythians about mount Taurss, 
id worſhip the Moon under the name of Diana; and in Ephe- 
x;, (he had a moſt ſtately Temple; and in Mycena after the 
ath of Thoantes King of T avrica, her Image being ſtollen 
Way by Iphigenia and Oreſtes , ſhe was worſhipped nigh A- 
ia, The Rite of Ceremonies being changed, ſhe was wor- 
Cc 2 ſhipped 


— | oy ce FW CD aw *# 


TT” > > C»B . £35 55S WW G's 


2 7 SS » - 


388 


Of Occult Philoſophy. Book 11], 


(hipped likewiſe by the Magneſiars,a people of Theſſalia, and 
in P:ſa,a City of eAchaia, and in Tybur, and the eAventinuy 
a Roman hill, and in Perga a City of Pamphilia, and in Apry 
in the Kingdom of *Artica; and: the Catenian people are re. 
ported to have worſhipped the Moon under the /aſculin 
ſexe; there were alſo other places conſecrated to other Die. 
ties, as to Pallas, who is called Minerva, were conſecrated 
Athens, the mountains Pyrens , Aracynthus, the River Tr; 
tones, and Alcomeneum a City of Boetia, and Neo one of the 
Iſhnds of the Cyclades ; The holy places of Ceres are, Eleuji 
Attica, Enna, and {"ataza,Cities of Sicilia and mount «£m 
The chief worſhip to Vulcan was in the land of Lemnos, and 
in Imbyes, an Iſland of Thracia and Theraſea, an Ifland con: 
crated to Yulcan,and alſo Sicilia : Veſta was the goddeſs of the 
Trojans, whom runaway e/Eneas carryed into taly, andy 
her are given the Phrygians, Idea and Dindymus, mountain 
of Phrygiaand Reatuma City of Umbria; alſo the mountt 
Berecynthus, and Peſſinuntium,a City of Phrygia ; The Citi 
Carthage, Proſenna, Arhos, and Mycena, worſhipped 7u 
alſo the Ifland Samos and the people of Phali/cia , Orchefu 
a City of Boetia, and Texatus a Promontory of Laconia, wet 
conſecrated to Neprwne, and the Trezenian Nation and Cit 
were under the protetion of Neptune : of this ſort therefor 
were the gods of the Nations, which did rule and govern then, 
which oſes himſelf inDexteronomy calleth Gods of the cart 
ro the which all Nations were attributed, not Ggnifyingt 
thers then the heayenly Stars,and their ſouls. 


Book IT, Of Occult Philoſopty, 


——y 


389 


CHAP. XV, 


1hat onr Theologians think, concerning the Celeſtial ſouls, 


ire the heavens and the heavenly bodies are animated 


with certain Divine ſouls, 1s not only the opinion of Po. 

ets, and Philoſophers, but allo the aſſertion of the ſacred Scrip- 
wres,and of che Catholicks; for Eccleſiaſtes alſo deſcribeth the 
ſoul of heaven, and Ferom upon the ſame expreſly confeſſerh 
it: In like manner Orzges in his book of Principles, ſeemeth to 
think chat Celeſtial] bodies are animated, becauſe they are ſaid 
to receive commands from God, which is only agreeable to 
areaſonable nature ; for it is written, Ihaveenjoyned a com- 
mand on all the Stars; Moreover ob ſeemeth to have fully 
2ranced, that the Stars are not free from the ſtain ofſin ; for 
ere we read , the Stars alſo are not clean in his(ight; which 
not verily be referred to the brightneſs of their bodies ; 
norcover that the Celeſtiall bodies are animated, even 
Ey[ebina the Pamphilian thought,and alſo Aufin in his Enchi- 
2»; but of the latter writers Albertus Magnws in his book 
fffour co-equals, and Thomas Aquinas in his book of Spiritual 
reatures, and 7ehr: Scot upon the ſecond of the ſentences; to 
heſe the moſt learned Cardinall Aich: Cuſars may be added; 
reover eAwreolus himſelf tn a {trong diſputation doth con- 

ince theſe things; who moreover thinketh ic not ſtrange, that 
he Heavenly bodies are worſhipped with the worthip of 
Dow/ia, and that their ſuffrages and helps are implored;.to 
hom alſo Thomas himſelf conſenteth, unleſs the occaſion of 
dolatry ſhould hinder this rite; moreover Plotinus main- 
zinech that they know our wiſhes, and hear them ; bur if any 
"ne would contzadit theſe, and account them 1acrilegious 
nents, let him--hear eAr#ſi;x in his Enchiridion, and in his 
ook of RecraRations, and Thowas in the ſecond book againlt 
ie Gentiles, and .in his 2xodlibets, and Scorms upon the 
tences, and Galielmws Parifienfis in his ſum of the univerſe, 


ho unanimouſly anſwer, that co ſay the heavenly bodies are 
| Cc 3 | ant- 


Of Occult Philoſoply. — Book 111 


animated or inanimated, nothing belongeth to the Catholick 
faith. Therefore although it ſeemeth ro many ridiculons, thy 
the ſouls themſclves be placed in the ſpheres and Stars, andy 
it were the Gods of the Nations, every one doth governhj 
Regions, Cities, Tribes, People, Nations and Tongues, yer 
it will not ſeem ſtrange to thoſe who rightly underſtand 
it, 


_—_— 


CHAP, XVI, 


Of Intelligences and ſpirits, and of the threefold kind of they 
and of their diverſe names, and of Infernall and ſnbterrand 
ſpirits. | 


'” i 


N Ow conſequently we muſt diſcourſe of Intelligences, ji 


rits and Angels, An Intelligence is an intelligible 
ſtance, free from all groſs and pntrifyihg maſs of a body, is 
mortall , inſenſible, affilting all, having Influence over 
and the nature of all intelligencies, ſpirits and Angels istit 
ſame. But I call Angels here, not thoſe whom we uſuallyc 
Devils, bur ſpirits ſo called from the propriety of 'the we 
as it were, knowing, underſtanding and wiſe. Bur of theſe 
cording to the tradition of the Magicians, there are th 
kinds, the firſt of which chey call ſuperceleſtiall, and mink 
alrogether ſeparared from a body, and as it were intelle 
ſpheres; worſhipping the one onfy God, as it were theirn 
firm and ſtable unity or center; wherefore they even call che 
?ods, by reaſon of a certain participation of the divinity; fi 
they are always full of God, and overwhelmed with the 
vine NeRar. Theſe are only abour God, and rule not 
bodies of the world, neither are- they ficted for the gove 
ment of inferior things. bur infule the light received ftom Gt 
unto the interior orders,and diſtribute every ones daty to 
of them; The Celeſtiall intelligences do nexe follow theſe i 
the ſecond order, which they call worldly Angels viz. beit 
appointed beſides rbe Divine worſhip forthe ſpheres of te 
© oh Worg 


_—_— 


Book I L 1. Of Occult Philoſophy. 


world,and for the government of every heaven & Star,whence 
they are divided into ſo many orders, as there are heavens in 
the world,& as there are Stars in the Heavens, and they called 
thoſe Saturnize,who rule the Heaven of Saturn & Satan him. 
ſelf;others 7ovial,who rule the heaven of 7apiter and Fupiter 
himſelf,and in like maner they name diverſe Angels,as well for 
the name,as the vertue of the other Stars; and becauſe the old 
Altcologers did maintain fifty five motions, therefore they in. 
rented ſo many Intelligences or Angels:they placed allo in the 
Starry heaven, Angels,who might rule the figns, triphcittes,de - 
205,quinaries, degrees and Sears; for alchough the ſchool of the 
Feripateticks aſſigne one onely incelhgence to each of the 
Orbs of the Stars : yet ſceing every Star and ſmall part of the 
jeaven hath its proper and different power and influence, it is 
neceſſary that it allo have his ruling incelligence, which may 
"nfer power and operate ; therefore they bave eftabliſhed 
welve Princes of the Angels, which rule the twelve figns of 
ie Zodzack, and thirty (ix which may rule the ſo many De- 
e,and ſeventy two, which may rule the ſo many Puineries 
f heaven, and the rongues of men and the Nations, and four 
hich may rule the triplicities and Elements, and ſeven go- 
mors of the whole world, according to the ſeven planets, 
id they have given to all of them names, and ſeals, which 
hey call CharaRers, and uled them in therr invocations, in- 
ations,and carvings, deſcribing them in the inſtromerts of 
deir operations, images, plates, glaſſes, rings, papers, wax 
hes and ſuch like; and if at any time they did operate for the 
un, they did invocate by the name of the Sun, and by the 
mes of Solare Angels, and {o of the reſt. Thirdly they elta- 
liſhed Angels as Miniſters for the diſpoſing of rhoſe things 
dich are below,which Orzgen calleth certain inviſible powers 
the which thoſe things which are on earth, are committed 
be diſpoſed of. For ſometimes they being viſible to none 
0direR our journies and all our buſin: ſes, are ofc preſent at 
tels, and by ſecret helpes do give the deſired ſucceſſes to 
teir friends, for they are lard, that at their pleaſures they can 
[cure proſperity, and inflict adverſity. Jn like manner they 
ot Cc. 4 diltribure 


Of Occult Philoſophy. Book 11] 


diſtribute theſe into more orders, ſo as ſome are fiery, ſons 
watery,ſome acrial,ſome terreſtial ; which four ſpecies of Ay. 
gels: are computed according to the four powers of the Ce. 
leſtiall ſouls, viz. the mind, reaſon, imagination, and the yiy. 
fying and moving nature; Hence the ftery follow the mind (| 
the Celeſtiall ſouls, whence they concur to the contemp!'atig 
of more ſublime things, but the Aeriall follow the reaſon, an 
favor the rationall faculty, and after a certain manner ſeparye 
it from the ſenſitive and vegetative ; therefore it ſerveth fq 
an ative life, as the fiery for a contemplative , but the wat 
following the imagination, ſerve for a voluptuous life; Th 
earthly following nature, favor vegetable nature ; moreony 
they diſtinguith alſo this kind of Angels into: Saturnine ul 
7oviall, according to the names of the Stars. and the Heaven 
further ſome are Orientall, ſome Occidentall, fome Mend 
nal, ſome Septentrionall; Moreover there is no part of th 
world deſtitute of the proper aſſiltance of theſe Angels, w 
becaule they are there alone,but becauſe they reign there} 
cially, for they are everywhere , although ſome eſpecul 
operate, and have their influence in this place, ſome eltwhet 
neither truly are theſe things to be underitood, as thoughtts 
were ſubjeat to the influences of the Scars, bur as they 
correſpondence with the Heaven above the world, fr 
whence eſpecially all chings are direRed,, and to the which 
things oughe to be conformable; whence as theſe Ange 
appointed for diverſeStars, ſo alſo for diverſe places and tint 
not that they are limited by time or place, neither by che 
dies which they are appointed to govern, but becauſe the( 
der of wiſdom harh ſo decreed, therefore they favor mo! 
and patronize thoſe bodies, places, times, ſtars; ſo they} 
called ſome Diurnall, ſome NoRurnall, other Meridional|;! 
like manner ſome are called Woodmen, ſome Mounrianet 
ſome Fieldmen, ſome Domeſticks. Hence the godsoft 
Woods, Country gods, Satyrs, Familiars, Fairies of the fol 
tains, Fairies of the Woods, Nymphs of the Sea,the Naiad 
Neriades, Dryades, Pierides, Hamadryades, Porumides, H 
nides, Agapte, Pales, Pareades, Dodonzx, Feniliz, Lavent 
Pai? 


Book LIT. Of Occult Philoſophy. 


393 


Parex, Muſes, Aonides, Caftalides, Heliconides, Pegaſides, 
Meonides, Phebiades, Camene, the Graces, the Genii, Hob- 
goblins and ſuch l:ke ; whence they call them vulgar ſuperiors, 
ſome the demi- gods and poddeſles ; ſome of theſe are fo fa- 
miliar and acquainted with men, that they are even affeRed 
with humane perturbations, by whoſe inſtrution Plato think- 
eth that men do oftentimes wonderfull things, even as by the 
inſtruRion of men,fome beaſts which are molt nigh unto us,as 
Apes, Dogs, Elephants, do often ſtrange things above their 
ſpecies;and they who have written the Chronicles of the Danes 
and Norwegians, do teſtifie, thar ſpirits of diverſe kinds in 
thoſe regions are ſubjeRt ro mens commands ; moreover ſome 
of theſe ro be corporeall and mortall, whoſe bodies are be. 
2otten and dy,yet to be long lived is the opinion of the Egyp- 
tians,and: Platoniſts, and eſpecially approved by Proclus. Plu- 
tarchalſo and Demetrins the Philoſopher, and /Emilianss the 
Rhetoritian affirm the ſame ; Therefore of thele ſpirits of the 
third kind, as the opinion of the Platonilts is ; they report 
that there are ſo many Legions, as there are Stars in the Hea- 
ven, and ſo many ſpirits in every Legion, as in heaven ir ſelf 
Stars, but there are (as Arhanaſins delivereth) who think, 
that the true number of the good ſpirits, is according to the 
number of men ninety nine parts, according to the parable of 
thehundred ſhe ep; others think onlynine parts,according to the 
parable of the ten groats;others ſuppole the number of the An- 
gels equal with men, becauſe it is written, He hath appointed 
the bounds of the people according to the number of the An: 


gels of God; and concerning their number many have written | 


many things, bur the latter Theologians following the maſter 
of the ſentences, Auſtin and Gregory ealily reſolve themſelves, 
ſaying,that the number of the good Angels tranſcendeth hu- 
mane capacity; to the which on the contrary, innumerable un- 
clean ſpirits do correſpond, there being io many in the inferi- 
or world, as pure ſpirits in the ſuperior, and ſome Diyinesat- 
firm that they have received this by revelations; under theſe 
they place a kind of ſpirits, ſubterrany or obſcure,which the 


Platoniſts call Angels that failed , revengers of —— 
an 


Of Occult Philoſophy. 


— —— —_ 


Book TT 


nd ungodlineks according to the decree of the Divine iſe 


and they call them evill Angels and wicked fpirits, becauſe 

they oft annoy and hurt even of their own accords; of theſe 

alſo they reckon more legions, and in like manner diſtinguiſh. 

ing them according to the names of the Stars and Element, 

and parts of the world, they do place over them Ki ] 
Princes and Rulers and the names of them ; of theſe, four 
molt miſcheivous Kings do rule over the other, according to 
the four parts of the world; under theſe many more Princs Ml, 
of Legions govern, and alſo many of private offices.  Hene 4 
the Gorgones,Statenoftethe furies. Hence Tifiphone, Aleth, pl 
UMegera, Cerberus : They of this kind of ſpirits, Prophyy | 
faith, inhabite a place nigh ro the earth, yea wichin therarh 
it ſelf; there is no miſchief, which vhey dare not commit 
they have altogether a violent and hurtfull cuſtome, there. 
fore they very much plot and endeayor violent and#ſuddet 
miſchiefs; and when they make incurſions,ſometimes they ar 
wont to lic hide, but ſometimes ro offer open wolence, anl 
are very much delighted in all things done wickedly and cor- 
tentiouſly, 


Book I IT, Of Occult Philoſophy. 


CHAP. XVIL 
Of theſe according to the opinion of the Theologians, 


| Uc our Theologians, together with Diony/;#s,maintain the 
B three diſtinions of Angels ; every one of which they di- 
ride into three orders,they call theſe Hierarchies, thoſe quires, 
WH whom Proc/a allo diſtinguiſheth by the number nine, They 
Wl place therefore inthe ſuperior Hierarchies, Seraphim, Cheru- 
bm, aud Thrones, as it were ſuperceleſtiall Angels contem- 
placing the order, of the Divine providence; the firſt in the 
zoodneſs of God ; the ſecond in the Efſence of God, as the 
form ; the third in the wiſdom. In the middle Hierarchy 
they place the Dominarions, Vectues, avd Powers, as it were 
worldly Angels concurring to the goverament of the world ; 
be ficlt of rheſe command that which the other execute ; the 
kcond are Miniſters to the Heavens and ſometimes conſpire to 
x working of miracles ; the third drive away thoſe things 
zhich ſeem tobe able co diſturbe the Divine Law ; but ia the 
nfeciour Hierarchy they placerthe Princpalicies, Archangels, 
bom alſo Zawblicus reckoneth up, theſe as miniſtering ſpicics 
leſcend to take care of inferior things; the fiſt of theſe rake 
re of publike things, princes and magiſtrates, provinces and 
ngdoms, every one thoſe that belong to themſelves; when 
eread in Dawiel, But the prince of the Kingdom of Perſia 
thſtood me twenty one dayes; and fe/ar the fon of Syrach 
ſtifiech, that for every Nation a ruling Angel is appointed ; 
hich alfo Moſes by his ſong in Dewteronomy ſeemeth to ſhew 
th, ſaying, when the molt High divided the Nations, he ap- 
jointed them bounds according to-rhe pumber of the Angels 
God. The ſecond are preſent at ſacred duties, and direQ 
te Divine worſhip about every man, and offer upthe prayers 
id ſacrifices of men before the gods. The third diſpoſe eve- 
/ ſmaller matter, and to each thing cach one is apreſerver. 
re are alſo of theſe, who afford vertue. to the leaſt plants 
Id ſtones and to all inferior things; to whom .mapy chings 
ALE . 


, 


Of Occult Philoſophy. Book I 11, 


are common with God, many with men, and they are media- i, 
ting Miniſters ; but Athanaſius, beſides Thrones, Cherubins, IM 
and Seraphins, who are next to God, and magnifhie him un. MW; 
ceſſantly with hymns and continuall praiſes, praying for our ill ; 
ſalvation, nameth the other orders, which by a common name MW 1; 
he calleth the militia of heaven. The firſt of theſe is te Ml 
DoAtrinall order, of the which he was, who ſpake to Daniel, MW ;þ 
ſaying, Come, that I may teach thee what ſhall come to thy Wl 4 
eople in the laſt dayes ; Then there is the tutelar order, of 
the which we read alſo in Daniel. Behold, Michael one of the 
Princes cometh to my help.; and there, In that time (hull WW, 
riſe up Michael a great Prince, who ſtandeth for the ſonsof M,, 
thy people ; of this order was that Raphael alſo, who carryed BM a 
forth and brought back Tobiah the younger ; after this isthe 
Procuratory Order, of the which mention is made-in jo, 
where we read, it the Angel ſhall ſpeak for him, he will is 
treat the Lord, and the Lord will be pleaſed with him; and 
the ſame order is expounded alſo that which is written in tie 
ſixteenth Chapter of Eccl/eſiaſticus, about the end, The wot 
of the Lord have been made by his appointment from thee 
ginning,and he hath diftributed cheir portions from the tint 
they have been made; he hath adorned their works for ext, 
they have not hungred, nor been wearied, and have not 0 
ſiſted from their works, none of them ſhall oppreſs his neigh 
bor even for ever. The Miniſteriall order followeth, of 
which Paw/to the Hebrews faith, Are they not all Miniſtry 
ſpirits, ſent forth for thern 'who- (haſl be heirs of ſalvation! 
After theſe is the Auxiliary order, of the which we read! 
Eſay, The Angels of the Lord went forth and flew int! 
rent of the Aſlyrians 185. thouſands. The Receptory ordMithe 
of - ſouls-- followeth- this, of rhe which we read in LotiMare 
the ſoul of Lazarus was carryed by Angels into the boloaMcf 
of Abrahams, and there we are taught, that we ſhould makeiiſices 
our ſelves friends of the unrighreous Mammon, that we niMyil 
be received into eternall Tabernacles. Moreover, there is; 
orderof the Affſtants,of the which we reade inZachary. Thief 
are the rwo ſons of 'the Oyl of ſplendor, who - aflift rhe ru 


Book IIT. Of Occult Philoſophy. 397 


of the whole earth, but the Theologians of the Hebrews do o- 
therwife number and call theſe orders; for in the higheſt place 
are thoſe which they call WIPM1 NV\77 that is, creatures of 
ſanity,or by the which God TMX: giveth: the gifrof being. 
Inthe ſecond place ſucceed Ophanim Df R that is forms or 
wheels,by the which God 7:77 diſtinguiſheth the Chaos : In 
the third place are Ara/im DYIXOR great, ſtrong, and mighty 
angels, by the which 7ehova Elehim pronounced or Fehova 
joyned with Hem adminiſtreth form to the liquid mat- 
Wer : In the fourth place are Haſmalim D227 by which E/ 
WI God framerhthe effigies of bodies. The fifth order is Se- 
| raphim O'PW by the which God Elohim Gibor "I'1 DIR 
| WE draweth forth the Elements. The fixt 1s Malacbim D)9809 that 
sof Angels, by the which God Eloha 198, produceth merals, 
The ſeventh Elvhim O71 that is the gods by the which 
God Pehovah Saboath FY\NZX 17710 produceth vegetables ; 
The eighth Beni Elohim ©7178 012 that is the ſons of God, by 
the which God E l/ohim Sabaoth N\Rxov D158 procreateth 
Animals; The ninth & loweſt Chernbizm D)27719 by the which 
God Sadai 12 createth mankind; under theſe is the order 
Avimaſticus called Iſſim D'WR that is nobles, ſtrong men, qr 
bleſſed, by the which God Adoras IR beſtoweth propheſie. 


—_— 


CHAP. XVIII. 
of the orders of evil ſpirits, and of their fall, and divers natures. 


op are ſome of the School of the Theologians, who 
diſtribure the evill ſpirits into nine degrees,as contrary to 
the nine orders cf the Angels; Therefore the firſt of theſe 
are thoſe - which are called falſe gods; who uſurping the name 
ff God, would be worſhipped for gods, and require ſacrifi- 
$and adorations, as that Devil, who faith ro Chriſt, if thov 
wilt fal down and worſhip me,l will give thee all theſe things, 
hewing him all the kingdoms of the world ; and the Prince 
ff theſe ishe who ſaid, 1 will aſcend above the height of the 
clouds 


— = hos A FO _ 7 A 9 So OS 


Of Occult Philoſophy. | Book [LI 


clouds, and will be like to the moſt Righ; who is therefore 
called Beelzebub, that is,an old god. In the ſecond place fql. 

low the ſpirits of lies, of which fort was he who went forth, 

and was a lying ſpirit in the mouth of the Prophets of Ach, 

and the Prince of theſe is the Serpent Pytho; from whence 4. 

pollo is called Pythizs, and that woman a witch in Sagvxel, and 

the other. in the Goſpel, who had Pytho in their belly, There 

fore this kind of Devils joyneth himſelf tro the Oracles, and 
deludeth men by divinations, and predictions, fo that he nuy 
deceive, In the third order arethe veſſels of iniquity, which 

are alſo called the veſſels of wrath, theſe are the inventog 

of evil things and of all wicked arts, as in Plato, that deyil 
Theutus who taught Cards and Dice; for all wickednek 
malice and deformity proceedeth from theſe; of the which 
Geneſ;s, in the BenediRions of Simeon and Levi, Facob (ai 
veſſels of iniquityare in their habitations;into their counſel 

not my ſoul come; whom the P/a/mft calleth veſiels of dew 

E/ay veſſels of fury, and 7eremy veſlcls of wrath, Ezekiel 

ſels of deſtroying and laying, and their prince is Bekd 
which is interpreted without a yoak or diſobedient, a prev 
cator and an Apoſtate,of whom Pax! to the Corinthians (ai 

what agreement hath Chriſt with Belza//? Fourthly followt 
revengers of evil, and their Prince is eA/modens, viz. cat 
judgement ; After theſe in the fifth place come the deludet 
wholmitate miracles, and ferve wicked conjurers and witchs 

and ſeduce the people by their miracles, as the ſerpent ſeducl 

Eve, and their Prince is Satan, of whom is written in the Re-{Wſke 
velations,that he ſeduceth the whole world, doing great ſignyWpoi 
and cauſing fire to deſcend from heaven in the ſight of men,(e-Wihen 
ducing the inhabitants of the earch,by reaſon of the ſigns, whid 
are given him to do. Sixthly the Aeriall powers offer theweb 
ſelves ; they joyn themſelves to thundering and lightning 
corrupting the aire , cauſing peſtilences and other evils; 1 

the number of which, are the four Angels, of whom t 
Revelatiou ſpeaketh, to whom it is given to hurt tf 
Earth and Sea, holding the four windes, from the foi 
corners of the earth; and their prince is called ers 


398 


$4— _— —OC— 


—_"— 


BookIlT. —OFOcaut Philoſophy. 


he is the Meridian Devill , a boyling ſpirit, a devill 
nging in the South, whom Pax! tothe Epheſians calleth the 
Prince of the power of this air,and the ſpiric which worketh in 
the children of diſobedience. The ſeventh manſion the furics 
eſs, which are powers of evil, diſcords, war and devaſta- 
tions, Whoſe Prince in the Revelations is called in Greek ee. 
aljon , in Hebrew eLbaador , that is deſtroying and waſt- 
ne, In the eighth place ace the accaſers, or the inquiſitors, 
ole Prince is eAftarath, that is, g ſearcher out : in the 
Wreck language he is called Diabolos, that is an accuſer, or ca» 
Wmiztor, which in the Revelations is called the accuſer, of che 
\Wcechren,acculing them night&day before the face of our God. 
Whorcover che Tempters and Enfnarers have the laſt place, one 
Wſwhich is preſent with every man, which we therefore call che 
Will Genizer, and rheir Prince is Afanmen, which is interpreted 
; Wrctouſneſs : But all unanimouſly maintain that evil ſpirits do 
Wunder up &down in this inferiour world,caraged againl(t all, 
| Whom they therefore call Devils, of whom Awſt:ne in his 
k 
y 


t book of the incarnation of the word to ZJamrarias,faith : 
ncerning che devils and his Angels contrary to Vertues;the 
clefaſticall preaching hath raughe,that thereare ſuch things; 
what they are and how they are, he hath not clear enough | 
ounded : yer there is this opinion amongſt moſt, that this 
«Evil wasan Angel, and being made an Apoſtate, perſwad-+ 
6 - furox of the Angels to decline with himſelf, who eyen 
oo this day are called his Angels : Greece notwithſtanding - 
kerth not that all cheſe are damned, nor that they are all 
wſely evil, bur that from the Creation of the world, the . 
penſation of things is ordained by this means,that the tor- 
ting of (infull ſouls is: made over to- them « The other 
whogians- ſay that not' any. Devill was created evill, dat 
they wete driven and caſt forth of Heayen , from the or- 
$of good Angels for their pride, whoſe fall not only our 
the Hebrew Theolopians, but allo the Aſſyrians, Arabians, 
an; and Greeks do confirm by their tenents; Pherecydes - 
o-5j-ia» deſcribert the fall of the Devils and that Gphrgchas 
riÞ< Deviliſh ſerpent; was the head of that rebelling Army; 
Triſmeg1ſtus - 


Of Occult Philoſophy. Book LIL. 


Triſmegiſtus ſings the ſame fall in his P:mander ,and Homey yp. 
der the name of Ararws, in his verſes ; and Plztarch in hi; 
ſpeech of uſury , ſignifiech, that Empedocles knew that the 
fall of the devils was after this manner : the devils alſo then, 
ſelves often .confels their fall : they therefore being © 
forth into this valley of miſery, ſome that are nigh to us wan. 
derup and down in this obſcure air, others inhabit lakes, j, 
vers and ſeas, others the earth, and terrifie earthly things, af 
invade thoſe who dig Wells and Metals, cauſe the gaping 
of the earth ſtrike together the foundation of mountains, 
vex not only. men, bur alſo other creatures; ſome being 
rent with laughter and deluſion only , do contrive rather; 
weary men , then to hurt them, ſome heightning themiſcln 
to the length of a Giants body,and again (hrinking them 
up to the ſmalneſs of the Pigmics, and changing themle 
into divers forms, do diſturb men with vain fear : oth 
ſtudy lies and blaſphemies, as we read of one in the thi 
book of Kings, ſaying, Iwill go forth and be a lyingip 

in the mourh of all the Prophets of Achas : bur the wort 
of devils are.thoſe , who lay wait and overthrow padſſeny 
in their journeys, and rejoyce in wars and effuſion of ble 
and afflit men with moſt cruell ſtripes : we read of ſudi 
AMatthew , for fear of whom no man dutſt paſs that w 
moreover the Scripture reckoneth up noRurnall, diurnall, 
meridionall devils,and deſcribeth other ſpirits of wicke 

by divers names, as we read in E/ay of Satyrs , Scrichol 
Syrenes, ſtorkes, Owls; and in the P/alms of Alpes, Baſili 
Lions, Dragons; and in the Goſpel we read of Scorpions 
Mammon and the prince of this world and rulers of dark 
of all which Beelzebub is the prince, whom. the Scripture 
leth the prince of wickedneſs. Perphyrie faith, their print 
Serapts, who is ajſo called Pluto'by the Greeks , and 
{ erberns is Chief amongſt them, that three-headed dog:1 
Becauſe he is converſant in three clements, air, watel, 
earth, 3 moſt pernicious devill ; whence alſo: Proſerpink 
can do vry much in theſe 'tht ce elemdnis- 41s their 700 
which ſhe teſtifies of her lelf in her anſwers,in'thele yerſts 


Book ITT. Of Ogeule Philoſophy. 


gm_— 


Of threefold nature I Lucina fasr, 

T he daughter am, ſent from above the air ; 
T he golden Phoebe am,and With heads trine, 
Whom many forms do change,and the trine ſion 
Which [ bear with forms of earth, fire, and air, 
1 for black, maſtives of the earth do care. 


Origen's opinion concerning the devils, is : The ſpirits who 
I of their own free will, left the ſervice of God with their 
rince the devil;if they began to repent a little, are clothed 
ith humane fleſh ; That further by this repentance, after 
xe ceſurreAion, by the ſame means by the which they came 
ro the fleſh , they might at the laſt return to the viſion of 
0d, being then alſo freed from etheriall and acriall bodies, 
d then all knees are to be bowed to God, of Celeſtiall, 
ecreſtrial, and Infernall things, chat God may be all in all : 
oreover Saint renews approveth the opinion of fa{tine 
artyr , who hath ſaid, Satan never durſt ſpeak blaſphemy 
zinlt God, before that the Lord came on the earth , becauſe 
hat he knew not as yet his condemnation; but there are many 
f the devils who are fallen, who hope for their ſalvation : 
ery many think by the Hiſtory of Pax/the Hermite,written 
ferome, & reverenced by the Church with Canonical hours, 
{oby the Legend of Brandan, they are ſo taught ; and even 
[this Argument they maimain chat their prayers are heard; 
at we read in the Goſpels, that Chriſt heard the prayers of 
e devils, and granted that they ſhould enter into the Herd 
Swine ; to theſe alſo agreeth the 71. P/alm,accord.ng to 
r ſupputation, but according to the ſupputation of the 
brews the 72, where we read, the Ethiopians ſhall fall be- 
re him,and his enemies lick the duſt ; there it is read accord- 
2 to the Hebrew text , they that inhabit the deſert , (hall 
nd their knees before him,thac is,the aiery ſpirics (hall adore 
im, as the Cabali/ts affirm, ard his enemies ſhall lick the dult, 
ich they underſtand of Zaxzel!, and his Army : of which 


eread in Geneſis, Duſt (halt thou ear all the dayes of thy life, 
| Dd and 


Of Occult Philoſophy. j Book Il 


and elſewhere the Prophet ſaith, becauſe the dult of the earthi; 
his bread;hence the (abaliſts think, that even ſome devils (hal 
be ſaved, which opinion allo it is manifeſt that Origen Was of 


W— _ Cw, 


CHAT. ATA, 


Of the bacies of the Devils, 
Oncerning the bodies of Angels, there is a great diſſe 
tion betwixt the late Divines , and Philoſophers ; f 
Thomas affirms that all angels are incorporeall,yea evil angel 
yet that they do afſume bodics ſomeri mes, Which after awhik 
they put off again; Diony ſins 11 Divine names ſtrongly athim 
that Angels arc Incorporce al. Tet Auſtin upon Geneſis leb 
vers his opinion, that Angels are ſaid tobe Aery , and Fr 
Animals : becauſe they have the nature of Aeriall budies,nt 
ther can they be diſlolved by death, becauſe the element whe 
is more aQtive then patlive 15 predominant in them ; the kin 
ſeem to attirm,that all Angels in the beginning of thetr 
tion had Aeriall bodies, being formed ot the more pare, u 
{uperiour part of the air, being more tit to aQ, then to luſt 
and that rhoſe bodies were after the confirmation pr e!en 
.1n good Angels, but changed in the cvil in their fa!l,;r:co t 
quality of more thick air, that they might be torment. int 
nre : Moreover Magars B. flins doth attridure bytes! 
only to Devils,but allo to pure angels, as certain thin, Acri 
pure ſpirits; to which Gregcry N 4&ianzen doch agree. 1 
leirts5 was of opinion, that all anzels had not bodies ; for 10 
book of the Demon of Sccrates, he faith, that there 15 3 M0! 
'2roPittous kind of ſpirics,which being alwayes free from 
poreal bonds,are procured by certain prayers. but P/e/wrt 
Plutoni/t,2nd Chriſtians do think that the natore of ipurit 
not without a body;bur yer not that the body of ange|-,&« 
vils are the ſame;for that is without all matter; bur the bod 
of dzvils are in a manner marter:all, as ſhadows, 3nd __ 
paſſ 


O— 


Book 111. + Of Occult Philoſophy. £3 


_———— —  — —_ mn 
— — #4 Dt 


peſſion , that they being ſtruck are pained, and may be 


lM burnt in the fireginro confpicuous aſhes, which as is recorded, 

00. Mas done in 7 /c14- And although 1t be a ſpirituall body, yee 

tis molt ſenſible, and being touched, ſuffers ; and although ir 

becur aſunder, yet comes together again, as air and water, 

but yet in the mean time 15 much pained. Hence it is that they 
fexrthe. edge of the ſword, and any weapon. Hence in Jr- 
el the Sybil laith to ef ncas, 


Do thou 00 on thy way and draw thy ſword, 


Upon which Servizs faith that ſhe would have e/£xeas have 
is word conſecrated. Orphens allo deſcribes the kinds of 
Demonaicall bodies ; there is indeed one body, which onely 
bides the fire, but being ſeen,doth not ſuffer , which Orphens 
ls fiery, and Celeſtiall Demons : the other is contemperated 
th che mixtion of fire, and air, whence they are called 

eriall, and Aeriall ; ro which if any waterith thing was 
ded, there aroſe a third kinde, whence they are Called wa- 
fry, which ſometimes are ſeen : to which if any earthineſs be 
ded, this is not very thick; they are called Terrene Demons, - 
d they are more conſpicuous, and ſenſible, Now the bodies 
{ſublime Demons are nouriſhed of the moſt pure Etheriall 
kment, and are not raſhly to be ſeen of any, unleſs they be 
mt from God ; being weaved of ſuch bright threads, and ſ0 
alichat they tranſmic all the rayes of our (1ght by their tinels, 
id reverberate them with {picndor, and deceive by their tubs 
*v ; of which Cacidiie laith, Echeriall,and Aeriall Demers, 
Kaule their bodies have not {0 much nre as that they are con- 
PICUUS nor Vert ſo much earth that the 1ojidity of them refilts 


! (Oe :onch, and their whole compo:ure being mace up of the 
One! of thekie,and mo;fture of the air. hath joynied toge- 
noir an indiffoluble ſuperticies. The orher Demons are neither 


arPmeatable, nor inviſivle , being ſometimes conſpicuous 

Returned into divers figures, and put upon themiclves bodies 
Kethidows, of blood-!cl images, drawing the tilthine!s of 
rols budy , and they have too much communion with the ; 
; Dd 2 Word” 2wea 


—— 


404. Of Occult Philoſophy. Book oo 


Vw Weoed{ which the Ancients did call the wicked ſoul ) and by 
reaſon of their affinity with earth , and water, are alſo taken 
with Terrene pleaſures,and luſt; of which ſort are hobgobling, 
and Incubi, and Succubi, of which number it is no abſurd 
conjeQure to think that ſeluſina was : yet there is none gf 
the Demons ( as Marcus ſuppoleth ) is to be ſuppoſed mal: 
or female, ſeeing this difference of ſex belongs to compound 
bur the bodies of Demons are {imple , neither can any of the 
Demons turn themſelves into all ſhapes at their pleaſure ; by 
to the fiery, and aiery it is ealie ſo to do, vx : to change 
themielves into what ſhapes their imagination conceive; 
now ſubterraneall and dark -Demons , becauſe their nature 
being concluded in the (treights of a thick and unane 
body , cannot make the diverſity of ſhapes, as others a, 
But the waterie , and ſuch as dwell upon the moiſt ſuper 
of the earth, are by reaſon of the moiſtnels of the eleme 
for the moſt part like to women ; of ſuch kinde are the faire 
of the Rivers, and Nymphs of the Woods : but thoſe whi 
inhabite dry places, being of dryer bodies,ſhew themſelys| 
form of men, as Satyrs, or Oxoſcels, with Aſs legs, 0 
Fauni, and Incubi, of which he ſaith,he learned by experien 
there were many,and that ſome of them oftentimes di{l de 
and made compact with women to lie with them : andth 
there were ſome Demons, which the French call Dis , t! 
did continually attempt this way of luſt, 


Book III. =Of Occult Philoſophy: 


em —_—_— 


CHAP. XX, 

of the annoyance of evil ſpirits, and the preſervation we havc 

by good ſpirits. | 
tis the common, opinion of Divines , that all evil ſpitics 
Fi. of that nature, that they hate God as well as men ; 
herefore Divine providence hath ſer overu$more pure ſpirits, 
ith whom he hath eatruſted us, as with Shepheards.and Go- 
ernours , that they ſhould daily help us, and drive away 
jilſpicits from us, and curb, and reſtrain them , that:they 
hould not hurt us as much as they would ; as is read.in T 9614, 
hat Raphael did apprehend the Demos called' «4/modens, and 
ound him in the wilderneſs of the upper Egypr. Of theſe 
efod fairh, there are 30000 of Fpiters immortall ſpirits li- 
ing.on the earth, which are the keepers of morta}l men, who 
ue they might obſerve juſtice and mercifull deeds, having 
bthed themlelves with air,go.every where on the earth. For 
here is no Prince,nor potentate could be ſafe,nor any woman 
ontinue uncorrupted, no man in this valley. of ignorance 
ould come to the end appointed to him by God, if good ſpi- 
ts did not ſecure us; Or if evill ſpirits ſhould be permit- 
| to ſatisfie the wils of men ; As therefore amongſt the good 
irics there is a proper keeper or proteRtor deputed to every 
ne, corroborating the ſpirit of the man to good ; ſo of evil 
jicics there is ſent forth an enemy ruling over the fleth, and 
fire thereof; and the good ſpirit fights for us as a preſerver 
aint the enemie, and ficſh; Now man betwixt theſe con- 
enders is the midle, and left in the hand of his own Counlell, 
owhom he will give viRory ; .we cannot therefore accuſe 
neels,if they do not bring che Nations entrulted to them, to 
he knowledge of the truc .God, to true piety , and ſuffer 
hem ro fall into errours, and perverſe worthip : but it 1s 
0 be imputed ta themſelves, who have of their own 
cord declined from the right path, adhering to the ſpirits 
f errowrs, giving victory.ro the Devill; for it is in the hand 
f man to adhere to whom he pleaſe, and overcome whom he 
vill; by whom , if once the enemy the devill be overcome, 
Dd 3 he 


-Of Occult Philoſophy. Book 111. 


he is made his ſervant, and being overcome, cannot hight any 
more with another, as a waſp that hath loſt his(ting : to which 
opinion Origen afſents in his book Periarchon , concluding, 
that the Saints fighting againlt evil ſpirits,and overcoming, dg 
lefſen their armie, nexher can he thar is overcome by any, mo. 
leſt any more ; As therefore there is given to every man x 
]o0d ſpirit, ſo alſo there is given to every man an evil Dig. 
bolicall ſpirit , whereof each ſeeks an union with our ſpirir 
and endeavours to attraQitto it ſelf, and to be mixed with 
it, as Wine with water-; the good indeed, through all good 
works conformable to it ſelf, change us into Angels,by uniting 
us, as it is writ of John Baptiſt in Aalachie : Behold I ſend 
mine Angel before thy face : of which tranſmutation , and 
union it is Writ elſewhere ; He which adheres to God is made 
one ſpirit with him, An evil ſpirit alſo by evil works,ſtudiest 
make us conformable to it ſelf,and to unite\,as Chriſt ſaith 
7adas,tHave not I choſen twelye,& one of you is a devil ? And 
this is that which Hermes faich, when a ſpirit hath influence 
upon the ſoul of man, he ſcatters the ſeed of his own notion, 
whence ſuch a ſoul being ſowen with ſeeds, and full of fur, 
brings forth thence wonderfull things, and whatſoever are the 
offices of ſpirits : for when a good ſpirit hath influence upon 
a holy ſoul,it doth exalr it to the light of wiſdom ; but aney| 
ſpirit being transfuſed into a wicked ſoul, doth ſtir ir up to 
theft, to man ſlaughter, to luſts, and whatſoever are the 
offices of evil ſpirits. Good ſpirits (as ſaith Zamblicus) purge 
rhe ſouls moſt perfeRly ; and tome beſtow upon us other good 
things; they being preſent do give health to the body, venue 
co the ſoul, ſecurity to the ſoul, what 15 mortall in us they take 
away, cheriſh heat, and make it more efhcacious to life, and 
by an Harmonie do alwayes infuſe light into an intel: 
Igible mind. But whether there be many keepers of a man,0t 
one alone , 7 heologians difter amongſt themſelves ; we think 


there are more, the Prophct ſaying, he hath given his Angels 


a Charge concerning thee, that they ſhould keep thee in all thy 
wayes : Which as ſaith Hierome, 1s to be underſtood of any 


zan, 2s well as of Chriſt, All men therefore are governed by 


the 


———  —  --, -, << << Ju www a © ©1xXXw ua  - (« twh oc A wc &«=<« 


CC } a 


— My wx © $#7»> — — @ wy ==» 


& Et A = as WW 


= © 


Book ITT. Of Occult Philoſophy. 


pe 


the miniſtery of divers Angels,and are brought to any degree 
of vertue,deſerts,and dignity, who behave themſelves worthy 
of them ; but they which carry themſelves unworthy of them 
are depoſed, and thruſt down,as well by evil ſpirits, as good 
ſpirits,unto the loweſt degree of miſery,as their evil merits ſhall 
require : but they that are attributed to the ſublimer Angels, 
are preferred before other men, for Angels having the care of 


' them,exalt them , and ſubjeR others co chem by a certain oc. 


cult power ; which although neither of them perceive, yet 
he that is ſubjeRed, feels a certain yoke of preſidency , of 
which he cannot eaſily acquit himſelf , yea he fears and reve- 
renceth that power, which the ſuperiour Angels make to flow 
upon ſuperiours , and with a certain terrour bring the inferi- 
ours into a fear of preſidency. This did Homer ſeem to be ſen- 
ible of , when he faith, that the Aſſes begot of 7=piter, did 
alwayes as inſeparable companions aſſiſt the Kings begor of 
kupiter, who by them were made venerable, and magni- 
hcent. So we read that M, Antonixs being formerly joyned 
in ſingular friendſhip with Oftavns eAuguſtas,were wont al- 
waycs to play togerher. Bat when as alwayes Azgsſtus went 
way conquerour, that a certain Magician Counſelled M. Ar- 
tories thus. O Antoxy, what dolt thou do with that yong man ? 
ſhun, and avoid him, for although thou art elder then he, and 
art more skilfull then he, and art better deſcended then he, 
and haſt endured the Wais of more Emperours , yet thy Ge- 
1:us doth much dread the Genizs of this yong man, and thy 
Fortune flatter his Fortune ; unleſs thou ſhalt thun him , ic 
ſeemeth wholly to decline to him, Is not the Prince like other 
men , how ſhould other men fear, and reverence him, unleſs 
2 Divine terrour ſhould exalt him, and ſtriking a fear into 0- 
thers,depreſs them,that they (hould reycrence him as a Prince? 
Wheretore we maſt endeavour, that being purified by doing 
well, and tollowing ſublime chings, and chooling opportune 
times, and ſeaſons,we be entruſted or committed to a degree 
of ſublimer, and more potent Angels, who taking care of us, 


we may deſervedly be preferred betore others. 
a T7 CHAP. 


Of Occult Philoſophy. | Book It, 


CO ——— — 


CHAP, NXXI. 


Of obeying a proper Genius, and of the ſearching ont the natu 
_ thereof. 


A :S every Region in the Celcſtials hath a certain Star, an 
Celeſtiall image which hath influence upon it before 6. 
'thers-:'ſo allo in ſaperceletitals doth it obtain a certain Intel. 
ligence ſer over it, and guarding it, with infinice other min; 
ſtring ſpirits of its order, all which are called by a con. 
mon-name, the Sons of Elohim Sabaothry Rox n75x ' 
.e;Sons of the God of hoſts. Hence;as often-as the moſt high 
doth deliberate of War, or {laughter , or the deſolation & 
avy Kimpgdom , or ſubduing of any people in theſe infer 
ours, then no otherwiſe,when theſe ſhall come upon the earth 
there proceeds a confi of theſe ſpirits above,as it is written 
in 7/aiah, The Lord of hoſts ſhall viſit che Army of the high 
in the heavens ; -and\the Kings of the earth, in the earth ; of 
which-confli of ſpirits and preſidents , we read alſo in Ds 
niel,viz. of ithe Prince of the Kingdom of the Perſians,of th 
Prince of the Grecians, of the Prince of the people of 1/7ae; 
and of their conflit amongſt themſclves,of which alſo Homr 
ſecmed formerly to be fenlibie of, when he ſang. 


Great Was the rumonr it the Conrt above, 
When that the gods War mutually did move: 
Yhen Phoebus did to Neptune battle pive, 
Pallas with Mars the god of War did ſtrive, 
Diana did Withſtand in hoſtile way 
Juno,ard Latona did for to ſlay 

Mercury attempt. 


Nevertheleſs ſeeing there be in every region ſpirits of al 
ſorts, yet they are more powerfull there which are of the 
ſame order with the preſident of that region. So in the Solar) 
«cgion, the So/ary ſpirits are molt potent ; in the Lunar, 

Lugar), 


Book ITT. Of Occult Philoſophy. 


Lwnary, and ſo of the reſt, And hence it is that various events 
of our affairs offer themſelves, 8& follow us in places and pro- 
vinces, being more Fortunate in one place more then another, 
atk where viz. the Demon our Genius ſhall receive more power, 
or we ſhall there obtain a more powerfull Demon of the ſame 
order. So Solary men,if they (hall travell into a Solary region, 

, an( Wl or province , (hall be made there far more fortunate, becauſe 
re 0.0 there they ſhall have more powerfull, and:more advantagious 
ntel-W eonduRters or Gens/, by the preſent aid of whom they thall 
nin-W be brought beyond expeRtation , and their own power, to 
con. WM happy events. Hence it is that the choice of a place, region, or 
C2 time doth much conduce to the happineſs of life where any 
high WY one (hall dwell, & frequent,according to the nature & inſtin 
n 0B of his own Geri. Sometimes alſo the change of the name 
"fer WM doth conduce to the ſame, for whereas the properties of names 
art. being the fgnificators of things themſelves, .do as it were in a 
"tteo iN olaſs declare the conditions of their forms;thence it comes to 
high Wi paſs,that names being changed, the things oftentimes are chan- 
; of ged. Hence the ſacred writ doth not without cauſe bring in 
D« WH God, whilcft he was bleſſing Abrawm,and Facob,changing their 
f ri: names, calling the one Abraharn, and the other 1/-ae/. Now 
ral; the ancient Phyloſophers teach us ro know the nature of the 
om Genius of every man by Stars, their influx, and aſpeats, which 
are potent.in the Nativity of any one ; but with inſtru&tions 
divers, and differing amongſt themſelves, that it is much 
difficult to underſtand the mylteries of the heavens by their 
direRions. For Porphyrie ſeeks the Genius of the Star, 

which is the Lady of the Nativity : but Jfaternw either from 
thence, or from the Planets, which had then moſt dignities, 

or from that into whoſe houſe the Moon was to enter 

after that, which at the birth of the man it doth retain. Bur 

the (aldeans enquire after the Genias, either from the Sun 
above, or from the Moon. But others, and many Hebrews 

F all think it is tobe enquired after from ſome corner of the hea- 
the] ven,or from all of them. Others ſeek-a good Genizs from the 
lar) | eleventh houſe, which therefore they call a good Demon ; bur 
ary, an evil Genjiss from the ſixth, which therefore they callan evil 
ary, A Demon... 


Of Occult Philoſophy. Book 111, 


Demon. But ſeeing the inquiſition of theſe is laborious, & moſt 
occult, we (hallfar more eaſily enquire into the nature of our 
Genius from our ſelves, obſerving thoſe things which the 
inſtinR of nature doth diQate to, and the heaven inclines us 
to from our infancy, being diſtratted with no contagion, or 
thoſe things which the minde, the ſoul being freed from yain 
cares,and (iniſter affeRions, and impediments being remoyed, 
doth ſuggeſt to us: Theſe withour all doubt are the perſwa. 
ſions of a Genizs which is given to every one from their birth, 
leading, and perſwading us to that whither the Star thereof 
inclines us to. 


CHAP. XXII, 


T hat there us a threefold keeper of man, and from whence each if 
them proceed. 


FP? man hath a threefold good Demon, as a proper 
keeper, or preſcrver, the one whereof is holy, another of 
the nativity, and the other of profeſſion, Fhe holy Demonis 
one, according to the DoQrine of the AXgyprians, aſſignedto 
the rationall ſoul, not from the Stars or Planets, bur from 1 
ſupernaturall cauſe, from God himſelf, the preſident of De- 
mons, being univerſall, above nature:This doth dire the life 
of the ſoul, & doth aiwaics put good thoughts into the minde, 
being alwaies aRive inilluminating of us, although we donot 
alwaies take notice of it ; but when we are purified, and live 
peaceably, then it is perceived by us, then it doth as it were 
ſpeak with us, and communicates its voyce to us, being before 
filent, and ſtudyeth daily to bring us to a ſacred perfeRion. 
Alſo by the ayd of this Demon we may avoid the malignicy of 
a Fate; which being religiouſly worſhipped by us in honeſty, 
and ſanity, as we know was done by Socrates ; the Pythago- 
riaxs think we may be much helped by it, as by dreams, and 
(1gns, by diverting evillchings, and carefully procuring good 
things. Wherefore the Pytbagorians were wont with one _ 
ene 


411 


Book I Il. Of Occult Philoſophy. 


ſent to pray to Fupiter , that he would cither preſerve them 


from evill, or ſhew them by what Demon it ſhould be done. 
Now the Demon of nativity, which is called the Genius, 


doth here deſcend from the diſpoſition of the world, and 


from the circuits of the Stars, which were powerfull in his 
nativity. Hence there be ſome that think, when the ſoul is 
coming down into the body, it doth out of the quire of the 
Demons naturally chooſe a preſerver to it ſelf, nor only 
chooſe this guide to it ſelf,; but hath that willing to defend 
it, This being the executor,and keeper of the life, doth help it 
to the body, and takes care of it, being Communicated to 
the body, and helps a man to that very office, ro which the 
Celeſtials have depured him, being born. Whoſoever there- 
fore have received a fortunate Genzzs, are made thereby ver- 
tous in their works, efficacious, ſtrong , and proſperous. 
Wherefore they are called by the Phy/oſophers fortunate, or 
luckily born. Now the Demon of profeſſion is given by the 


Stars, to which ſuch a profeflion, or ſe&, which any man hath . 
profeſſed, is ſubjeRed, which the ſoul, when ir began to | 


make choyce in this body, and to take upon it ſelf diſpoſiti- 
ons, doth ſecretly delire. This Demon is changed, the pro- 
kſſon being changed ; then according to the dignity of the 
profeſſion, we have Demons of our profeſſion more excellent 
and ſublime, which ſucceſively take care of man, which pro- 
ares a keeper of profeſſion, as he proceeds from vertue to 
rertue. When therefore a profeſſion agrees with our nature, 
there is preſent with us a Demon of our profeſſion like unto 


us, and ſutable to' our Gexizs , and our life is made more- 


peaceable, happy, and proſperous : bur when we undertake 
2 profeſſion unlike, or contrary to our Germs, our life is. 


made laborious, and troubled with diſagreeing patrons. So 


tfalls out that ſome proftic more in any ſcience, or art, or 
office, in a lictle time, and with lictle pains, when another 
takes much pains, and ſtudies hard, and all invain: and 
although no ſcience, art, or vertue be to be contemned, yer 
that thou maiſt live proſperouſly, carry on thy affairs happily; 


n.the firſt place know thy good Gerixe, and thy nature, and . 
what . 


"Of Occult Philoſophy. Book 111, 


what good the celeſtiall diſpoſition promilſerh thee, and God 
the diſtributor of all theſe, who diſtributes to each as he pleza 
ſeth, and follow the beginnings of theſe, profeſs theſe, be 
converſant in that vertue to which the moſt high diſtributor 
doth elevate, and lead thee, who made efbraham excellin 
juſtice, and clemency, 1/aac with fear, Zacob with ſtrength, 
Moſes with: meekneſs, and Miracles, Fo/2na in war, Phinias 
in zeal, David in religion, and victory, Solomon in know- 
tedge, and fame, Peter in faith, oh» in charity, 7acob inde. 
votion, Thomas in- prudence, AMagaalen in contemplation, 
Martha in officiouſneſs. Therefore in what vertue thou think. 
eſt thoa canſt mold eaſily be a proficient in,uſe diligence to at- 
tain to the height thereof; that thou maiſt excell in-one, when 
in many- thou canſt not: but in the reſt end@avour to be as 
oreat a Proficient as thou canſt : but if thou ſhalt have the 
overſeers of nature, and religion agreeable, thou ſhalt finde 
a double progreſs of thy nature, and profeſſion : bur if they 
ſhall be diſagreeing, follow the berter, for thou ſhalt berter 
perceive ai '»me time a preſerver of an excellent profeſſion, 
then of nat: ty. 


CHAP. XXIIT. 


; 
Of the tongue of Angels, and of their ſpeaking among Fit tHem- 
ſelves, and with us. WO 4 


V - FE might doubt whether Angels, or Demons, ſince 
they be pure ſpirics,uſe any vocal ſpeech, or tongue 
amongſt themſelves, or to us ; but that Paxl in ſome place 
ſaith, If I ſpeak with the tongue of men, or angels : bur 
what their ſpeech- or tongue is, is much doubted by many. 
For many think that if they uſe any Idiome,it is Hebrew, be- 
caule that was the firſt of all, and came from heaven, and was 
before the confuſion of languages in Babylon, in which the 
Law was given by God the Father, and the Goſpell was 
preached by Chriſt the Son, and ſo many Oracles were given 
0 


SY TW FT a2 


s © -__ £23 FF% FE MR" ME x 


Book ITT. * Of Occult Philoſeply. 


tothe Prophets by the Holy Ghoſt : and ſeeing all tongues 
have, and do undergo various mutations, .and corruptions, 
this alone doth alwaies continue inviolated. Moreover an 
evident (ign of this opinion is, that though each Demon, and 
Intelligence do uſe the ſpeech of thofe nations, with whom 
they do inhabit, yet to them that underſtand it, they never 
ſpeak in any Idiome, but inthis alone. But now how Angels 
ſpeak it is hid from us,as they themſelves are. Now to us that 
we may ſpeak, a tongue is neceſſary with other inſtruments, as 
are the jaws, palate, lips, teeth, throat, lungs, the aſpera arte- 


' ria, and muſcles of the breaſt, which have the beginning of 
' motion from the ſoul. But if any ſpeak at a diſtance to an- 


other,he muſt uſe a louder voice;but if neer,he whiſpers in his 
ear: and if he could be coupled to the hearer, a ſofter breath 
would ſuffice ; for he would flide into the hearer without any 
noiſe, as an image in the eye, or glaſs, So ſouls going out 
of the body, ſo Angels, ſo Demons ſpeak : and what man 
doth with a ſenſible voyce, they do by impreſſing the con- 
ception of the ſpeech in thoſe to whom they ſpeak, after a 
berter manner then if they ſhould expreſs it by an audible 
voyce.So the Platoniſts ſay that Socrates perceived his Demon 
by ſenſe indeed, bur not of this body, but by the ſenſe of the 
etheriall body concealed in this : after which manner Avicen 
believes the Angels were wont tobe ſeen, and heard by the 
Prophets : That inſtrument , whatſoever the vertue be, by 
which one ſpirit makes known to another ſpirit what things 
are in his minde, is called by the Apoſtle Pax the tongue of . 
Angels. Yet oftentimes alſo they ſend forth an audible 
voyce, as they that cryed at the aicention of the Lord, Ye 
men of Gealile, why ſtand ye here gazing into the heaven ? 
And in the old law they ſpake with divers of the Fathers with 
a ſenſible voyce, but this never but when they aſſumed bodies. 
But with what ſenſes thoſe ſpirits and Demons hear our 
invocations, and prayes, and ſee our ceremonies, we are alto» 
gether ignorant. 

For there is a ſpiritual body of Demons everywhere ſenſible 
by nature, ſo thatit toucheth, ſeeth, heareth, without = me- 

tum, 


Of Occult Philoſophy. Book L 11, 


O—  _ —  -- - 


dium, and nothing can be an impediment to it : Yet neither 
do they perceive after that manner as we do with different 
organs, but haply as ſponges drink in water, fo do they all 
ſenſible things with their body, or ſome other way unknown 
to us ; neither are all animals endowed with thoſe organs; for 
we know that many want ears, yet we know they perceive a 
' ſound, but after what manner we know not. 


CHAP. XXIIII. 


Of the names of Spirits, and their various impoſition; and of 
the Spirits that are (et over the Stars, S1ons, Corners of 
the Heaven, and the Elements, . 


Any and divers arc the names of good ſpirits, and bad : 


but their proper, and true names, as thoſe of the Stars, 

are known to God alone, who only numbers the multirude of 
Stars, and calls them all by their names, whereof none can 
be known by us but by divine revelation, and very few are 
expreſſed tons in the ſacred.writ, But the maſters of the He- 
brews think that the names of Angels were impoſed upon 
them by eAaam, according to that which is written, The 
Lord brought all things which he had made unto Adam, that 
he ſhould name them, and as he called any thing, ſo the name 
of it was. Hence the Hebrew ecabils think, together with 
Magicians, that it is mn the power of man to impoſe names 
upon Spirits, but of ſuch a man only who is dignitied, and 
elevated to this vertue by ſome divine gift, or ſacred anthori- 
ty : but becauſe a name that may expreſs the nature of d:vini- 
"ty, or the whole vertuc of angelical eſlences cannot be made 
by any humane voyce, therefore names for the molt part are 
p.t upon them from their works, (ignifyins ſome certain 
office, or effeR, which is required by the quire of Spirits : 
\:1ich names then.no otherwite then oblations, and facritices 
oftered to the Gods, obtain elficacy and vertue to diaw any 
ſpiritual ſubſtance from above or Leacath, for to make «/ 
deſire 


of 


Book ITT. Of Occult Philoſophy. 


delired efteR. I have ſeen, and known ome writing 0n vir. 
gin parchment the name and ſeal of ſome ſpirit inthe hour of 
the Moon : which when afterward he gave to be devoured 
by a water-frog, and had,mutrered over ſome verſe, the frog 
being let go into the water, rains, and (hours preſently fol- 
lowed. 1 ſaw alſo the ſame man inſcribing the-name of ano- 
ther Spirit with the ſeal thereof in the hour of 14s, which 
was given toa Crow, who being let go, after a verſe mutte- 
red over, preſently there followed from that corner of the 
heaven, Whither he flew, lightnings, ſhakings, and horrible 
thunders,with thick clouds : Neither were thoſe names of ſpi- 
rits of an unknown tongue, neither did they ſ1gnifie any thing 
{ſe but their offices. Of this kinde are the names of thoſe an- 
oels, Raziel, Gabriel, Michael, Raphael, Haxiel, which is as 
much as the vilion of God, the vertue of God, the ſtrength 
of God, the medicine of God, the glory of God. In like 
manner in the oftices of evill Demons are read their names, a 
player, deceiver, a dreamer, fornicator, and many {uch like, 
So we recieve from many of the ancient Fathers of the He. 
brews the names of Angels ſet over the plancts, and ligns ; 
over Saturn Zaphiel : over Jupiter Zadkiel : over Mars Ca- 
mael ; over the Sun Raphac! : over Venus Haniel : over Mer 
cury Michael: over the Moon Gabriel. Thele are thole ſeven 
Spirits which alwaies ſtand before the face of God, to whom 
isentruſted the diſpoſing of the whole celeſtial, and terrene 
Kingdoms, whichs under the Moon. For theſe ( as lay the 
more curious Theologians ) govern all things by a certain vi- 
ciſſirude of hours, dates, and years, as the Altrologers teach 
concerning the planets which they are ſet over ; which there» 
fore Mercarins Triſmegi/tizs calls the feven governers of the 
world, who by the heavens, as by inſtruments, diltr;vuce the 
influences of all the Stars and (1gns upon theie 1atertours, 
No:v there are ſome that do active chem to che Stars, by 
names ſomewhat differing, ſaying, that over Saturn 1s [et an 
Intelligence called Oriphie/; over Jupiter Zachariel; over 
Mars Zamael ; over the Sun fich..cl; over Venus Jet ; 


over-Mercury Raphael ; over the Moun Gavricl, And every 
one 


416 Of Occult Philoſophy. Book [ I]. 
one of theſe governs: the world 354 years, and four month . 
and the government begins from the Intelligence of Satyry, 
afterward in order,the Intelligences of Venus, Zupiter, Mercy. 
ry, Mars, the Moon, the Sun raign, and then the govern. 
ment returnsto the Spirit of Saturn, eAbbas Tritemins writ 
ro Maximilign Ceſar a ſpeciall Treatiſe concerning theſe, 
which he that will throughly examine, may from thence draw 
reat knowledge of future times. Over the twelve Signs are 
et theſe, viz. over eAries Malchiaael; over Taurus Aſ- 
model ; over Gemins Ambriel ; over Cancer Muriel ; over 
Leo Verchiel; over Virgo Hamaliel ; over Libra Zuriel, 
over Scorpio Barchiel ; over Sagittarius Aavachiel ; over 
(apricors Hanael ; over «Aquarius Cambiel ; over Tiſce 
Barchiel. Of theſe Spirits ſet over the planets,and Signs, ?oh 
made mention in the Revelation, ſpeaking of the formerin 
the beginning ; And of the ſeven Spirits which are in the pre- 
ſence of ths Throne of God, which I finde are ſet over the 
ſeven planets, in the end of the book, where he deſcribes the 
platform of the heavenly City, ſaying that in the twelve pates 
thereof were twelve Angels. There are again twenty eight 
Angels, which rule in the twenty eight manſions of the Moon, 
whoſe names. in order are theſe, Geniel, Enediel, Amixitl, 
Azariel, Gabiel, Dirachiel, Seheliel, Amneazel, Barbiel, Arae- 
fiel, Neciel, Abaizael, Fazeriel, Ergediel, Ataliel, Azernel, 
eAariel, Egibiel, Amutiel, Kyriel, Bethnael, Geliel, ,Requicl, 
Abrinael, Azael, T agriel, Alheniel, Amnixiel. There are allo 
four Princes of the Angels, which are ſet over the four winds, 
and over the four parts of the world, whereof Michael is ſet 
over the Eaſtern wind ; Raphael over the Weltern ; Gavriel 
ovycrthe Northern ; Nariel, who by ſome is called Vrielis 
over the Southern. {here are alſo aſſigned to the Elements 
theſe, viz. to the air Cherxwb; to the water Tharſis; to the 
Earth Ariel ; to the Fire Seruph ,or according to T hilon, N4- 
thaniel, Now every one of theſe Spirits is a great Prince, 
and hath much power and freedome in the dominion of his 
own planets, and (igns, and in their times, years, months, 


daics, and hours, and in their Elements, and parts of ” 
wo! 


D—— 


— mm 


Book I 11. Of Occult Philoſophy. 417 


world , and winds. Andevery one of them rules over many 
legions; and after the ſame manner amongſt evil ſpirics, 
there are four which as moſt potent Kings are ſer over the reſt, 
according to the four parts of the world , whoſe names 
; are theſe, viz. Uriew, King of the Eaſt ; Amaymon, King of 
G, the South ; Paymon, King of the Weſt ; Egin, King of the 
North, which the Hebrew DoRors perhaps call more rightly 
thus, Sammel, Azazel, Azael , Mahazuel, under whom ma- 
- ny other rule as princes of legions, and rulers ; alſo there are 
innumerable Demons of private offices.Moreover the ancient 
"3 Theologians ol the Greeks reckon up fix Demons, which they 


» call Telchines, others Alaſtores; which bearing ill willto 
i WW men, taking up water out of the river Styx with their hand, 
tn ſprinkle it upon the earth, whence follow Calamicies, plagues, 
, and famints ; and theſe are ſaid to be Aﬀews, Megalezing, Or- 
-þ menus, Lycus, Nicon, mon. But he which delires to know 
te exaly the diltinR names, offices, places, and times of An- 


he zels, and evil Demong, let him enquire into the book of Rab- 
(es bi Simon of the Temples. And in his book of lights, and in his 
A treatiſe of the greatneſs of ſtature, and in the treatiſe of the 
n Temples of Rabbs I/mael,and in almoſt all the Commentaries 
el, of his book of formation, and he (hall finde it written at large 


| concerning them. 

ol - 

he CHAP. XXV. 

let WY How the Hebrew  AMecubals draw forth the ſacred names of An- 
jel gels out of the ſacred writ, and of the ſeventie 1d Angels, 
AL Which bear the name of God, with the T ables of Zirmph, and 
b the Commutatioss of letters, and numbers, 

Go Here are alſo other ſacred names of good, and evil Spi- 
wy rits deputed to cach offices, of much greater efficacy then 


ns WW the former, which the Hebrew Mecubals draw forth out of 
bs, WW facred writ, according to that art which they teach concer- 


he ning them ; as alſo M7 EPs of God are drawn —_ 
C Ou 


Of Occult Philoſophy. Book 111: 


ont of certain places : the generall rule of thele is, that Where- 
ſoever any thing of divine eſſence is expreſſed in the Scrip- 
ture, from that place the name of God may rightly be gathe. 
red ; but in what place ſo. ver in the Scripture the name of 
God 1s found exprefled, rhere mark what &ffice lies wider 
that name. Vhereſoever therefore the Scripture ſpeaks of 
the office or work of ary |pirit, good, or bad, from thence 
the name of hat ſpir't,v;h-ther good, or bad, may be gather- 
cd;this unalterable rule being oblerved,that of good ſpirits we 
receive the names of good ſpirits,of evill the names of evill.& 
let us not confound black with white, nor day with night, 
nor light with darkneſs : which by theſe verſcs, as by an ex- 
ample,is manifeſt. - Let them be as duſt before the face of the 
winde, and let"the Angel of the Lord ſcatter them : Let their 
waies be darknelis, And ſlippery, and let the angel of the Lord 
perſue them. 
' AIM RIND) M1 9230 pron 17 
DET mm Ri n:pe pam nn ba wh 

In the 35.Pſalme with the Hebrews, but with us tha 34.0ut of 
which the names of thoſe angels are drawn. 811 Midael, & 
W412 Miracl,of the order of warriers. So out of that verlc, 
Thou ſhalt ſet over-him the wicked,and Satan ſhall (tand at his 
right hand. Out of the Pſalm 109.with the Rebrevws, but with 
the Latines the 108: 1919) 5x 118) few ywh why "p27 
is extraRed the name of the evill ſpirit $chi; Www whichlg- 
nifies a ſpirit that 1s a work of engines. There 1s a certain text 
in Exodus conteined 2 three verſes, whereof every one is 
writ wich ſeventy two letters, beginning thus : The firſt, J'aji/s 
yD11 the ſecond, YVajabo N31) : the third, Yajor 2911 : which 
are extended into one line, 0v:z. the firſt, and third from the 
left hand to the right, but the middle in a contrary order,be- 
ginning from the right to the left , is terminated on 
the left hand: then each of the three letters being ſubordi. 
nate the one to the other, make one name, which are ſeventy 
two names, which the Hebrews call Schembamphore : to 
which if the divine name E/ Sg or ah 7 be added, they pro- 
duce ſeventy two trifſyllable names of angels, whereot every 
one 


Book I IT. Of Occult Philoſophy. 


one carries the great name of God, as it is written : My An- 
gel ſhall go before thee ; obſerve him, for my name is in him. 
And theſe are thoſe that are ſet over the ſeventy two Celeſtial 
quinaries, and ſo many Nations, and tongues, and joynts of 
mans body, and cooperate with the ſeventy .two ſeniors of 
the Synagogue, and ſo many diſciples of Chriſt : and their 
names according to the extraftion which the Cabaliſts make, 
are manifeſt in this following table, according to one mannec 
which we have ſpoke of. Now there are many other manner 
or waies of making Schemhamphore out of thoſe verſes, as 
when all three are in a right order written one afrer the other 
from che right to the left, beſides thoſe which are extraQed 
by the cables of Zir«ph, and the tables of commurations, of 
which we made mention above. And becauſe theſe tables 
ſerve for all names, as well divine, as angelical, we ſhall 
therefore ſubjoyn them to this Chapter. 


Theſe are the ſeventy two Angels, bearing the name of 
God, Schemhamphore, 


— 


Prix [Fj I} A 1 OEOEINT id 1 bd by 


- - ” 
—_ — — 


prienſ2y TH parx[g[2[-[7| win YU [Aſrmat]Y=[Zjv 


— 
. 


Book II] 


man $1} | TITTIES GRELE yawryrH| [0 wy U|L 
 Þaoſ-2[2[Z[aſ yryryry| IEA up prrn| of © Talks 
nu] 211012] enapyl [1h na 217fe(7; Fi 


PF17 | Sid "[Z| Pmpaj [| 1 evans Li and ls BYE PRPPI [Fl "4: | - 
51 JE rang] 10 paoſy]O7[Z, empnſafeſd[. 
GE NCTE dl BE BCE Tl 


Wa (AYP | Ze | I (al PHY |S] 1G] qr1y>o$| ST ol ind yriprty Haz 


pnruu y| -| | -|S| yr11r2$| i lad pratſ2 I bg PreenſeT * - 7 
ly1eT |; CEE yriyrÞI|d = 1]I| ol COTE LE] PEI; 


c— [ll 
pqrn |, #16] D\T | IVDTEINTH: hs qrieqq!N[3 [IIS yeregy | |Z 'I'z 
_ bea[[ [519] Peng 1 _ emqeg [2] HEE] PYPT} 142 }Y 


_ bir g1lþ dj PyzqeH | F<, TE. Jſ IFTRIRICET {ryrxex[1]E[2 0 


proto engl amaly TT manſgee 


rguFWAN | 21915]] prpy [Fo KETF(EIRIG GH 19 
P!9d|| "1S[©] was 18d bl yrnryeq in us W F—_— 


CEL PPI[Z] [| 
quzqaw | A A[W(O} lauy|IJj Zi yemo7;; ps 1. yeinyaA | = 
th Z|_|71*1 EEE GEE 


— 


———ETRI —_ — 


[591U3]y 


Of Occult Phil o 


ko Arie 


Tn LO 


L 
7 
_ 
Pg 
& 
"I 
L 
4 


=_ 


Ile | - 1 | Caliel 


"Book I11T. = Of Occult Philoſophy. 


The Right Table of the Commurations, 


| 


—— 
— 


FA 
ing) by! fra! buy 


od bibs 
[I]E]- 


Toy bad ht Ld fe 
"10 


fee has 


OTE—_— —— _——— 


bod bg bt od Ent 


1 —_ 
|| —o by 


—_ 


[-19/4j41v[z[5|E<o[v] 


Wilked hos 
«/oſ<|0]- 


«| 


— — 


—c —_— 


—— —— —_ 


[- | I[ I E1R]I[ Vf IDE] fe 


"1219121199172 


[U]'- 


—— 


—_—_—  ——— << __ — 
—— —— 


|Z|I|E|I[V|*|\ 


[V/%Z 


"wy 


— —— OO ——  — 


U| -1G[3]*[-|I|[L[Z]I]E[] 


td heul Bal bd 1) at Bu Bod foud 


wk 


—*— 


J1|* 


[01%] IE 


| 


-15]|vY]U[  jejI* 


PI 


ul bas 5 


| 


U|Z|I|E|L 


bd bedded Bd ed 


Fo! wu bad 


 — — ed 


— 
. 


— —_ 


nd ad Bl bud 


Fat Vat at had bt 


—_— 
— 
nen# 


od ba & 


ln 


Z|I|E 
9]E|- 


dLJENIE 
Z 
5 


— 


bay Ru md ug 


IH 


(9]=1©21v]=|8|3j7121Þ] 
Ho bad bod BY But 5s fd ad bo 


|V]L 


ve 


E|-|* 


- —\-[\n\z 
Pi 


cle |! z|Glalris 
pIf\Claln/z/cl/elcls 


— —— 


[cls | | la 
OE Tal, 


| FRF s)-lal>lb 


— — 


lnlZ 


Book 111. 


The Averle Table of rhe Commurarions. 


Aſs 


_— — — 


D 
Q, 
S 

D 

IM 

... 
DB, 
w 
WS) 

WY 

© 


|-lnl- 


|-|ni- lalcl-l-| 


LS 


Alz lal>lol- 
az 6a lalalelal. 


Book 111. Of Occult Philoſo phy. 422 


——_—_———— 


Another Averſe Table, called the irregular. 


ALLIP MAI $ [clal- | niclol-| 5 and = a |= ls Ic 
nll [fc ln lel-lolse.! I ole tes bs 


Lie. | inlnk tote | ololalels. als. Iclz 0 rk 


"_ 

r rl-|-|clel. lobes toe - Inlolalslr llc zl | :1 ll 
rl-1c|clsl-lolclolo l&elolcle lflz_lolslc_l- |: 
| col! Inlslolols lalo-lels Fil Uh boy r la 


alclai-lnlolal.lels Ie Iglclalglz lnl- ke = Io 


| 

| 
clol. _[{-lololalaln l-lelclzln |. | LY 2 77 bs 

| 

| 


9l.[nlclololals [lr -fplclzirs ls Hy x 


S>YSSR FEE 
ll olal lellOl ul El fol. |. 
-|c lol. |- Ie 


— — ——— _ 


I 2ST DE 10 ole ll. lols. 55 _ 


F413 41 — 


ELL FELL FELT EREESS a7 | 
olalelclalcizlnlnls l£l-l.\.V-lclo l-l& l- 


= ak arr, Ir |c l-iclelnler in - |. 
alnla\clzlnl.. alrcl. clalnlcla 1: 
2\r iclz\nlalr = lol. Ion 


= rl. iSIic | mi 4 


Eca 


Of Occult Philoſophy. Book I11, 
The Table of the Combinations of Ziruph. 


MA, =p (a 171 |wa_ na. [28 
ho 1 [na [a8] 
moe y ——_ 
Þy, Wa. 10 - WI_INN {15 IR_ 
po_\y>_B | _ #1 [55 \ax” 
yo | 182 _|Þ:_|3 M_ſM2_M_|N_ 
1__ > p2 15 Ma_lha hh Is 
£1 [zz 919 113. [15787 
TN Mm T 
D. | S:2M o_[ 
1) ; 
W) n 
Wo INI M 
no jMm_{w2_ 
—C % 
v7 1153 
ny "1 jar Dn 1 _ 
- Wu | |D7_ |y2 
[29 | D2 | 
> |» | |3t_|D) 7m” D7 [$2 


2-H = In L- MEI 2n [87_|Þ2 
2 | Ba lr leis 5 2 


Set bad bat Tow wh wes es a oe 5 5 2? it OW hd bot BY ad Br 


425 


Book [TT]. Of Occult Philoſophy. 
Another table of Ziruph,which is called theRational. 
75 PPTo Tv RH» Tr UTTAR 
TD |) bY & fw jb rouWw MM abr x. 
29> [5 9 |Þ_[L_o_ fr T1 [8 
bo |S [2 Þ2_Mb_ [wir jp jy Mm [a8 
gp [oO jo MD WW jo = " "GOPR, 2: EPs; 235 1. 9 bk 
aſp Mo Ow ep TD» Mm aw a [N_ 
ps [9 [Up IND RD Z Ma_v_\w Inxs 
p_ivz [ro by pe ſo aA M2 5 IM joe 
wn _|FpÞ_[2% a I Fo Ww_ ny \oI NN 
ru [an PÞ_ WY og ji &e mm uu > _}3N 
Bn bo [TT |Þ |__| my wp 1 535 | 
TA TT bo Ra VWÞ_ Revo 1 m6 [2 le 
m7 ja 7" Iv 9 fp I Po jm [oo fe | 
mm im 2M foo 5. 227 JD oY ing [2 = 
mM _|T_j2_kK_ fr_pÞo M7 _ÞpÞ_q_\o9 [ox 
—_ Mm [07 ja 3 fn pu | f-Þ [Us ox | 
N: _— DD Þ3 53 nh [=v [5 8p [#8 
2M Ju —-_01_-. 27 i032 |þn [ov 125 ſox | 
ow _ E _ &__|»5+ ſon y3 [93 [zn [zu [WR | 
= mM jon 3 I ſyT1 95 3 fan ſn ſux. 
FT | wi | in Pp [2 {v3 jFR_| 
mo TM a Yo a oO I Wwoulin wm ax 


Of Occult Philoſophy. | Book | Il, 


a WW - 


(0) D 15 


- 


- SU OH od uri jel wntN 2112 Jo SOJqQE. LL 


| 


-SUONJ od zur 13 jeiownt 2142 JO SDJqQEr, TL. 


Wok 111. 


Of Occult Philoſophy. 


LO ——_— 


Ign_| 


Pe” --: [JD © 
Fn JE 
—_ 
Tn mn PRvOTT 
m_ EEE 
= HT: 
=" "= 
t OD TM 
= 
wry 
CO W__1|89 
Dy_|\D 
yoo 
vU9 
OY Q9 
[jv jo 
q92_|L2.. 
F [10 'I0 [10 [10 


50 [10s [100 100 ſ100 


OD 11 if Ma int 


l 'DD iv? TM 
500 [1000 1006 [1008 1000 [1000 | 
x. 0 ni KT. 


1000 


2_ 


Of Occult Philoſopky. Book 111, 


CHAP. KXXYL | 
Of finaing ont of the names of ſpirits , and Genius's from the 
diſpoſition of Celeſtiall bodies, 


fe ancient Magicians did teach an art of finding out 

the name of a ſpirit to any deſired effet, drawing it 
from the diſpoſition of the heaven ; as for example,any Cele. 
ſtiall Harmonie being propoſed to thee for the making an 
image or ring, or any other work to be done under acer. 
tain conſtellation ; if thou will finde out the ſpirit that is the 
ruler of that work ; the. figure of the heaven being ereQed, 
calt forth letters in their number and order from the degree 
of the aſcendent,according to the ſucceſſion of ſignes through 
each degree by filling the whole circle of the heaven : then 
thoſe lecters which fall into the places of the Stars the aid 
whereof thou wouldeſt uſe , being according to the number, 
and powers of thoſe Stars, marked without into number, 
and order, make the name of a,good ſpirit : but if thou ſhalt 
do ſo from the beginning of a degree falling againſt che pro. 
oreſſe of the (ignes, the refulting ſpirit ſhall be evil. By this 
art ſome of the Hebrew and Caldean maſters teach that the 
nature, and name of any Genizs may be found ont ; as for 
example,the degree of the aſcendent of any ones,nativity be- 
ing known, and the other corners of the heaven being Co- 
equated,then let that which had the more dignities of Planets 
in thoſe four corners which the Arabians call eAlmurez, bt 
firſt obſerved amongſt the reſt : and according to thar in the 
ſecond place, that which ſhall be next co it'in the number of 
dignities, and ſo by order the relt of them,which obtain any 
dignitie.in the foreſaid corners: this order being uſed, thou 
maiſt know the true place,& degree of them in the heaven, be- 
ginning from the degree of the aſcendent through each degree 
according;to the order of {igns to calt 22. of the letters of che 
Hebrews, Then what letrers (hall tall into the places of the 
) aforeſaid Stars, being marked, and diſpoſed according to ihe 


ordcr found out above in the Stars, & rizhtly joyned tore 
ACCOLd- 


- — — OO ——__ CC >———_—_—_ 
_—_ —— —— 
—__—_— 


Book [11. Of Occult Philoſophy. | 429 


according to the rules of the Hebrew tongue, make the-name 
of a Genimz : to which, according to the cultome, ſome Atorn- 
the ſyllable name of Nivine omniporency,viz. E1, or [ah is ſub» 
joyned. Bur if the caſting of the lecters be made from an 
angle of the falling, and againſt the ſucceſſion of ſigns, abd 
out WW the letters which (hall fall in che ACaair ( that is the oppolite 
it MF point ) of the aforeſaid Stars, be atter that order as we ſaid, 
cle- Wl joyncd rogether , (ſha!l make the name of an evil Genizs. Bur 
an Wl the Chaldearns proceed another way ; for they take not the 
cer- MW e4lmwtez of the corners, but the A/mnutez of the eleventh 
[the Wl houſe, and do in all things as hath been faid. Now they 
ted, MI finde out an evil Genins from the A/mutez, of the angle of the 
pree WM twelfth houſe , which they call an evil ſpirit, caſting from the 
ugh Wl degree of the falling againſt the progreſs of the ſigns. There 
then Ml are alſo the eArabiass, and many others, and ſome Hebrews, 
aid Wi who finde out the name of a Gerizs by the places of the five 
ber, WM H/eg1an5,and making projeRion alwayes from the beginning 
ber, Wl of Aries , and the letrers being found our according to the 
order of Hylegians with the Aſtrologers, being reduced into 
:known order, and being joyned together,make the name of 
1p00d Gexixs: but they draw the name of an evil Genizs from 
the oppoſite Hylegian places,projeRtion being made from the 
ltdegree of Piſces againſt the order of figns. But other. ſome 
do not take the places of Hj/egians, bur the places of 4!- 


'Co- MW nutez upon the five Hy/egians making, projetion from an 
nets RI Herocope,as aboveſaid : and theſe names being thus diſtribut- 
., be Medaccording to the proportioned numbers to the Starry ac- 
1 the {MWcoant,compaRted of joyned and changed letters, alchough 
-r of Minknown in ſound , 2nd ſignificative , we muſt' of neceſſity 


1 any {Weonfeſs may do more by the ſecret of the chiefeſt Philoſophy 
chou Minamagick work , then ſignificative names, whileſt the mind 
n, be- {Wicing aſtoniſhed at the obſcurity of them, and deeply intent, 
-orce Mirmly believing that ſomething Divine is under it, doth re- 
{ che FWierently pronounce theſe words , and names,although nor un- 
f the {rſtood, to the glory of God , captivating himſelf with a 
» the Whiricuall affeRion of piety, in the obedience of hum. 


CHAP.. 


Of Occult Philoſophy. Book 111, 


CHAP. XXVII. 


Of the calculating Art of ſuch names by the tradition of Ca. 
baliſts. 


Here is yet another Art of. theſe kinds of names, which 
T they call calculatory, and it is made by the following tz- 
bles , by entring with ſome ſacred, Divine, or Angelicall name, 
in the column of letters deſcending ; by taking thoſe letters 
which thou (halt find in the common angles under their Stars, 
and Signs: which being reduced into order,the name of a good 
ſpirit is made of the nature of that Star, or Sign, under which 
thou didſt enter : but if thou (halt enter in the column +- 
ſcending, by taking the common angles above the Stars, and 
Signs marked in the loweſt line , the name of an evil ſpirit 
made. And theſe are the names of ſpirics of any order, o 
heaven miniſtring ; as of good, ſo of bad, which thou mail 
after this manner multiply into nine names of ſo many orders, 
in as much as thou maiſt by entring with one name draw fonh 
another of a ſpirit of a ſuperior order out of the 5ame, s 
well of a good, as bad one. Yet the beginning of this cal. 
lation depends upon the names of God;tor every word hathz 
vertue in Aſagick,, in as much as it depends on the word of 
God, and is thence framed. Therefore we muſt know tha 
every "Angelicall name muſt proceed from fome primary 
name of God.' Therefore Angels are ſaid to bear the name of 
God , according to that which is written, becaxeſe my name 
i» bim, Therefore that the names of good Angels may be 
diſcerned from the names of bad, there is wont oftentimes 
to be added ſome name of Divine omnipotencie, as E/, 0r 
On, or Fah, or 7od, and tobe pronounced together withit: 
and becauſe 7ab is a name of beneficence,and Jodrhe named 
a diety,therefore theſe two names are pur onfy to the names 
angels ; Bur the name E4becanke: t imports power, and vir 
tic , 15 therefore added-not only ro: good bur bad fpirits, for 
neither can evil ſpirits either ſub{iſt , ordo any thing without 

the 


Book 1 11. Of Occult Philoſophy. 


431 


of the ſame Star and Sipn are to be taken, unleſs entrance be 
made with a mixt name,as arc the names of Gerti,and thoſe of 
Ca- Wl which ir hath bin ſpoken in the preceding Ch. which are made 
of the diſpoſicions of the heaven, according to the harmo- 
ny of divers Stars. For as often as the table is to beentred with 
hick WE theſe,che common angle is to be taken under the Star,or Sign 
> t2- fl of him that enters. There are moreover ſome that do ſoex- 
ame, MW tend choſe tables, that they think alſo if there be an entrance 
ters WM made with the name of a Star, or office, .or any deſired 
tars, Ml effet, a Demon whecher good, or bad, ferving to that of- 
fce,or effeA, may be, drawn out. Upon the ſame account they 
that enter with the proper name of any perſon, beleeve that 
they can extra the names of the Gert, under thar Star which 
hall appear to be over ſuch a perſon, as they (hall by his Phy- 
lognomy , or by the Paſſions and inclinations of his mind, 
nd by his profeſſion, and fortune, know him to be Marrial, 
or Sat#urnine, Or Solarie, or of the nature of any other Star. 
And although ſuch kinde of primary names hzve none or litrle 
power by their ſignificarion, yet ſuch kind of extrated names, 
ind ſuch as are derived from them,are of very great efhcacy;. 
$the rayes of the Sun collefed in a hollow glaſs, do indeed 
noſt ttrongly burn, the Sun it ſelf being ſcarce warm. Now 
there is an order of letters in thoſe tables under the Stars, 
nd Signs, almoſt like that which is with the Aſtrologers, of 
tens , elevens, twelves. Of this calculatory Art A/fonſ5 
Cyprius once wrote, and I know who clſs,and alſo ficted it ro 
Latine CharaRers ; Burt becauſe the letrers of every tongue, as 
weſhewed in the firſt book, have in their number, order, and 
fpure a Celeſtiall and Divine originall , I ſhall eaſily granc 
this calculation concerning the names of ſpirits ro be 
made not only by Hebrew lecters,but alſo Chaldean,and Ara- 
ck, /Egyprian,Oreek, Latine,and any other, the tables being 
Wiightly made atcer the imitation of the preiidents. Bur here ic 
$0b!eRed by many , that ir falls our, that in theſe rables men 


of the ſamenels of name obtain the ſame Gerzzzs of the fame 
name, 


11chout 
the 


theyertue of E/,Gud. But we muſt know that common anzles 


of a &ffcring nature, and Forrune, do oftentimes by reaſon | 


Of Occult Philoſophy. Book 111. 


eee nm 


name. We muſt know therefore that it mult not be thought 
abſurd that the ſame Demon may be ſeparated from any one 
ſoul, and the ſame be ſet over more. Belides,as divers men 
have many times the ſame name, ſo 3lſo ſpirits of divers of 
fices and natures may be noted or marked by one name, by 
one and the ſame ſeal, or CharaRer , yet in adivers reſpe&: 
for as the ſerpent doth ſometimes typihe Chriſt , and ſome. 
times the devill; ſo the ſame names, and the ſame ſeals maybe 
applied ſometimes to the order of a good Demon, ſometimes 
of a bad. Laſtly,the very ardent intenſion of the invocator,by 
which our intelle& is joyned to the ſeparated intelligencies, 
cauſeth that we have ſometimes one go , ſometimes ano- 
ther , although called upon under the ſame name, made ob. 
ſequionsto us. 

There follow the tables of the calculation of the names of 
ſpirits, good and bad, under the preſidency of the 7. Planets, 
and under the order of the 12. Militant Signs. 


Book [1], ==OfOcork Phigeply. 


bat eu had Bud bud Bd Kev 51 ud but 


The entrance of the evil Angels. 


aſa 


= 


mn # 
=s 4 
LOWE 
T7 
#. 
4 i 
3: 8 
D 
”— 
i 3 
y 45's 
8 
,, 
o_ 
N 
_— 
EY 


| — 


- 


_ 


4]3|-19]-\ «a 


——— 


— — 


PTRA[zÞ--1Þ] 


I 


[Z[&|6|vjo[-||5|=||V] 


ee EI, —_ 


« [7-310 


Je ie EEE Ar En, 


OO  — —  —— — 


had nd MN be) bad og bay ed be ad bed BY 


=— 


joy ne 191.6 


| — 


-[=[219]21Z 


 — 


© |V1214121S1=JE| 


-|E|=[©[2|Az 


591413111161 


1] - 


= 


2-1-1_12 


EFT T1197 


— 


> — 


m— 


h en 
__ of good. 
NIN] 
<A M 
Oj 2 | 
nn | 
| 
EE mn 
W| 7 3 
oF 
D|v 3 
Fl nl 6 
71T7S 
EM! 7 
P|D 
7.71 

-Z &- i o 
1 (#] 
TIE 
2 iS 
IS &£ 
” I 
vViwv 
IW.H 

P | 


on, 


Book 111, 


Of Occult Philoſophy. 


434 _ 


The entrance of che good —_ 


ae er opt 


= [z|clolalslolalcls 


|lalsl- ol 


CAS R 


—CQ __—-_—_— 


I-lolol-l- ll 
-lolr\cllel 
lr [@lN _E 

vet f 


"| DTT YNNT' 


——C—— — 


A UII er I Eee 
— ——— —_—_— 


*$PSUy [14d 211J0 JIUPINU 21 L 


*S$jpguYy pPoos 2112 JO D2UPNUD YL 


Book III, OF Occult Philoſophy. 


435 _ 


CHAP. XXVIII, 


Hop ſometimes names of Spirits are taken from thoſe things 
over which they are ſet, 


| Finde yet another kinde of names given to the ſpirits from 
thoſe things, which they are ſet over, their names being as 
it were borrowed from the Stars, or men, or places, or times, 
or Juch like things, the divine name being added at the end, 
thus. The Spirit of Sarzrn is called:Sabathie/: the Spirit of 
Jupiter, Zeaeksel : the Spirit of Alars, Madimiel : the Spi- 
rit of che Sw, Semeliel, or Semeſchia ; the Spirit of Vena, 
Noganel ; the ſpirit of Mercury, (ochabiah, or (ochabiel ; 
the Spirit of the ſoon, Zareahel, or Levanael. In like manner 
alſo they call the Spirits which are ſer over the ſignes by the 
names of (ighes in order ; from e-fries Teletiel, Smriel, To- 
mimiel, Sattamiel, Ariel, Betwliel, Maſmel, Acrabiel,Cheſe- 
tiel, Gediel, Deliel, Dagymiel. And if we call them from the 
latin words, Ariel, T arrriel, Geminiel, Cancriel, Leouiel, Virgi« 
nel, Libriel, Scorpiel, Sagittariel, (apriel, Aquariel, Piſciel ; 
and from the Planets, Satwurniel, oviel, CMartiel, Soliah, Ve- 
neriel, Mercariel, Lunael, or Lunaiah. Now becauſe ( as we 
aid before all ſpirits, as well good as bad, ſeek for a union 


with man, which oftentimes in ſome ſort they obtain, we read 


that ſome men are called Gods, and angels, and Divels. So 
the names of them which are endowed with any ſingular ex» 
cellency of vertue, or with ſome deſperate wickedneſs have 
departed this life, have obtained a place amongſt the names 
of g00d and bad Demons,*and are reckoned amonſt them, 
whether we ſhall think that the ſouls of choſe men or the Ge- 
14 whether good or badare ſignified. So we readin Eſdras 
that the name of the Archangel /eremie! was from [eremiah 
the Prophet, So Zachariel from Zacharia; and Uriel from 
Uriah the Prophet, whom Toachim (lue. In like manner Same 
ed, Ezckiel, Daniel, were the names of Angels as well as Pro- 
Ff 2 phets 


— 


Of Occult Philoſophy: Book 111, 


436 


phets. Phaniel is the name of an Angel, and ofthe place 
where Jacob wreſtled all _ eAriel is the name of an an+ 
gel, andis the ſame as the Lion of God; ſometimes alſoir 
is the name of an evil Demon, aud of a City which is thence 
called Arispolis, where the Idol Ariel was worſhipped, We 
tinde alſo in ſacred writ that many names of evil Demons had 
their riſe trom molt wicked men, or from the habitations of 
wicked men ; as the name Aſtarorh which is the name of an 
evill Demon , was formerly the name of the City of Og King 
of Baſan, in which dwelt giants ; in like manner Aſtaroch was 
formerly the City of the «Amorrhei; Ruphaim a valley, and 
[eramiel the country of the Alfophylsi; and alſo they were the 
names of Idots, and evill Demons; as Remma was the (tatue 
of the Idol of Damaſcus; Chamss the Idol of Moab; Melchim 
the Idol of the Amore ; Bel the Idol of Babylonians; Adra 
melech the Idol of of the e4fſrrians ; Dapgon the Idol of the 
Allophyli. And Philo makes mention of ſevenggolden Statues 
which the eAmorrhei had, which they calted th&holy Nymphr, 
which being,called upon did ſhew to the Amor#hei every hout 
their works ; and the names of them were the names of wo- 
men, which were the wives of feven wicked men, which con- 
fecrated them 3fter the floud, viz. Chanaan, Phut, Selath, 
Nebroth, Abirion, Elath, Deſnat, and there were put upon 
them pretious ſtones, engraven,and confecrared, one of which 
had a vertue to reſtore light to the blind ; neither could any 
hre burn thefe (tones ; and the books were conſecrated with 
{tones, which in like manner could not be burnt with fire, not 
cut with yron, nor obliterated with water, until the-angel of 
the Lord took them, and buried them in the bottome of the 
ſea. Moreover we know that Nimbroth, Chodorlaomor, Ba- 
lach, Amalech,names of Kings, have obtained the order ofevill 
{pirits. Allo giants are called with divels after a common 
naine Enakim 29 becauſe they did not partake of the image 
of God e i.they have nor received the ſplendor of the ſpiritual 
meelleR, but their reaſon hath mulciplicdevil kinds of frauds & 
lms. Therefore they arc not reckonePof the ſpecjes of man/ 5 


faith Kibb; Moſes the Egyprian ) bur of the fpecics of _ 
| an 


. | Baoklll. — Of Occult Philoſophy 


437 


e and divels, only that they have the ſhape of a man, and ſuck 
_ (he faith) were the ſons of Adam, which were predeceffors 
it to Seth after Abel! ; of which the wiſe men of the Hebrews 
Go faid, that Adam begat Tochot NNN 5. e. divels. But after 
/7e Wl that he bad found favor in the eyes of God,he begot Serh af- 
zd Ml ter his own image, and likneſs, 5,6. who according to the i- 
of MW mage of God obtained a human perfeAtion, which he that hath 


an Wl not, is not reckoned of the ſpecies of man, by reaſon of the 
0g IN pravities which are the cauſe of all evils and miſchief, Ir is alſo 
'as Wl (as fairh Porphyry )the opinion of Magicians, that evill fouls are 
nd Wl curncd into the nacure of Divels, and become as permcious as 
he Ml they ; which Chriſt confirmed, when he ſpake concerning 7a 
ue Wl ds //carict : Have not I choſen twelve, and one of you 1s a 
in Wl dvel > which divels therefore they call adventittous, becaufe 
4+ Wl of mens ſouls, they are become Divels, Whence the names 
he il of wicked men and divels are che ſame, whether by theſe we 
ues Wl all rheic ſouls, an evil Gems, | which have taken npon them the 
hs, Wl names of wicked men, as if & were their perſons, Alfo Brbe- 
out i wozb, and the Leviathan hanihe bealts, and divels. By rhcie 
'0- WW examples he that is inquiſitive ſhafl finde out the names of 
0n- Wl z0od, as well as of evil ſpirits, 


CHAP. XXIX. 
Of the (haratters and Seals of ſpirits. 


E muft now ſpeak of the Charafters and Seals of 
ſpirits. ChagaRers therefore ascnothing elſe then 
certain unknowable letters and writings, preſerving the ſe- 
gets of the Geds, and games of ſpirits Gon the uſc and 
reading of prophane men, which the Ancients called Hyero- 
glyphicall, or ſacred letters, becanfe devored to the ſe» 
Crets of the Gods only. For they did account it unlawfull re 
"rite the myſteries of #y-God with thoſe CharaQers with 
which profane and vulgar things were wrote. Whence Per - 


Fr g | ' phbyy 


Heedy 


Of Occult Philoſophy. — Book 111 


phyry faith, that the Ancients were willing to conceal God, 
and divine vertues by ſenſible figures, and by thoſe things 
which were viſible, yer ſignifying inviſible things, as being 
willing codeliver great myſteries in ſacred letters,and explain 
them.in certain Symbolical figures; as when they dedicated all 
round things to the World, the Sun, the Moon, hope, and for. 
rune, 4 circle to the heaven, and parts of a circle to the Moon, 
Pyranide and Obelisks to the tire, and Olympian Gods; z 
Cylindar to the Sun and Earth; a mans Yard to generation 
and Juno, to whom alſo by reaſon of the femunine ſex the tri- 
angular figure, Wherefore this kind of CharaRters hath ano- 
cher root beſide the pleaſur:, and authority of the inftirutor, 
of him 1 izy,v;ho received power of inſtituting, and conſecrat- 
ing theſc kind of letters, fuch as were many Prelates amongſt 
divers Nations, and Sets of Religions, whoſe inſtitutions 
came not to us, by reaſon that few of them were delivered by 
the Authors ſcatteringly, and by fragments. Of this kind of 
CharaRer therefore are thoſe which Peter Apponus notes, a 
delivered by Honorixc of Thebes, the figures whereof are ſuch, 
being related to our Alphabet. 


AJAARNWTY 


F G 


OY, W192. 211 


mm 027 © BY 


US VU By 


Tt: 


Bo. CHA! 


— — - 


If Book INI. OF Occult Philoſophy. | 439 


—_—_— 


as CHAP, XXX. 


in W Another manner of making Charalters, delivered by Cabaliſts. 


- Mong(t theHebrews 1 finde more faſhions of CharaQtrs, 
JN, whereof one is moſt ancient,viz. an Ancient writing 
32 WM which Ao/es, and the Prophets uſed, the form of which is noc 
on. Wl raſhly to be diſcovered to ary ; for thoſe letrers which they 
ti» WF vfe at this day, were inſtituted by E/dras. There is alſo a- 
10- WM mongſt chem a writing which they cal Celeſtiall, becauſe they 
or, WW ſhewic placed and figured amongſt the Stars, no otherwile 
at- WF then the other Aſtrologers produce images of ſigns from the 
jolt Wl lineaments of Stars. There is alſo hr gn, which they call 
ons Bi alachim, or Melachins i * e. of Angels, or Regal ; there is 
by If iſo another, which they the paifing through the _—_ 
| of i and the CharaQers df, ures —_ all I theſe; are ſuch. 

» 8 Celeſtiall writing. 

ch, Zain Vau He Daleth Gimel Beth _ Aleph 


' RMIMCRS, 


Nun Mem Lamed (ph Tod Theth Cheth 


355400 


Tau Shin Res Kuff Zade Pe eAin Samech 


[aWIÞ& 99 U 


 Ff4 


' Of Occult Philofophy. Book I [| l 


— 


The writing called Malachim. 


He Daleth Gimel Beth Aleph 


AN AVE: 


Cheth £ ain 


' Samech Samech Schin T au Nun Mem Lamd 


T&AWY Hg 


Kuff Zade Pe 


VUIXO 


Book I 11. Of Occult Philoſophy. 441 
The writing called the paſsing of the River. 


Vau He Daleth Gimel © Beth Aleph 


=, 3-5 


Sameelh Nun Mem Lame Cath lod, Tewb Cheth 


LO 


There is moreover another faſhion amongſt the Cabaliſts, 
ly had in great eſteem, but now it is ſo common, that ic 
SD 


former tis ſo: 

is pl r 4 a9 ann} & . gThe wve - 
Cn FOhar pf the Hebrews nay diſh na ws 4 yp 
Claſſes, wheteof Every ancwemaine: er T_ 


vis, BNINYANIIN which are the ſeals or marks of imple 
numbers, and of intelleuall things, diſtribured into nine 
orders of Angels. The ſecond hath SÞYD) Lk + the marks 
of tens,and of Celeſtial things,in the nineOrbs of the heavens, 
The third hach the orher four letters, with the five tina), by 
Th: order,viz. POTN WHP which are marks of hundredsand 
inferior things, viz. four ſimple Elements, and of five kinds 


of perfe& compounds, They do now and then — 
theſc 


Of Occult Philoſophy. Book 111. 
theſe three Claſſes into nine Chambers, whereof the firlt is of 
unites,viz. intelleQual,celeſtial and elemental : The ſecond is 
of Twos. The third of Threes,and fo of the reſt: Theſe Cham- 
bers are framed by the interſeRion of four paralcll lines, in. 
terſeRing themſelves into right angles, as is expreſſed in this 
following figure. ' 


VL ſaga [nIK 
nadnyiS2n[Rran 


Tgv|02h|» 


Out of which being diſſected into parts, proceed nine particu- 
lar figures,vizs « 


LUJCOINNAT 


Which are of the nine Chambers,CharaQerizing their letter 
by the above written Notarncon:whichifitbe of one poynt? 
(hews 


w 


eter 
ynt* 


ew?! 


Book Il. Of Occult Philoſophy. 


hews the firſt letter of that Chamber; if of two,the ſecond ; 
if of three , thethird letter; as if thon wouldeſt frame the 


CharaRter Michael NR9'D, - that comes forth thus, extended 
ith five figures, viz. 
=, , Which then are 


LS bu contracted to 
| three figures, 
after this man- 


ner. 


sw Which then are con- 
rracted inroone, yet 
the points Notariacon 
are wont to be 0- 
mitted, and then chere 
comes forth ſuch a 
Charafter of Aſichae!. 


© % W S 


LL 


Fa 


There is yet another faſhion of Charaters, commonto al- 
moſt all Sek and tongues, and very caſic, which 5 by the 


Ln — 


444 of Occult Philoſophy. Book 111. 


gathering together of letters; as if the name of the Angel 4; 
chael be given,the CharaRers thereof ſhall be framed thug, 


Tn Hebrev. In Greek. Is Latin. 


- 7, 
pray © 


s «4 


And this Faſbion amongſt the Arabians is moſt received; Nei. 
is there any writing, which is readily, and clegantly joyned 
co it ſelf, as the Arabick. Now you muſt know that Angeli. 
call ſpirits, ſeeing they are of a pure intelleR, and altoge- 
ther incorporeall,are not marked with any marks or Char: 
ers, and pingible figures, ox any other humane figns ; but 
we not knowing their <fſence,or quatity,ds from their names, 
or works, or otkerwiſe,according to our fancies devote and 
conſecrate to them figures, and marks , by which we cannot 
any way compel chem ve tis, bur by which we riſe up to them; 
as not to be ktjown by fach CharaQers , anil figures, and fil 
of all we db fer our ſenſes dork inward and outward, 
npon themy then by a' certain admiration of our reaſon we 
are induced to a Religious veneration of them, and then are 
wrapt with our whole minde into an extaticall zdoration,and 
then with a wonderfull belief, an undonbted hope,quickening 
love we calling upon them fpirit, andrruth, by true names 
and CharaRters do obrain from them that yertue, or power 
whigh we deſire. 


CHAP, 


- - —— th 
— 


Book I 11. Of Occult Philoſepty. 445 


CHAP, XXXI. 


There 1s yet another faſhion of (harafers, and concerning marks 
of (þirits which are received only by revelation, 


—_ is another kind of CharaRer received by Revelation 
only,which can be found out no other way : the vertue of 
which CharaRters is from the diery revealing , of whom there 
ae ſome ſecret works, breathing out a harmony of ſome 
Divinity : or they are as it were ſome certain agreements or 
compaQts of a league berwixt us and them. Of this kind there 
was a mark or ſign (hewed to Conſtantine which many did 
call the Crofſe wrice upon in Latin letters, 1» hoc vince 5.e. in 
WM this overcome ; and there was another revealed to Antiochns 
ei. by Sirname Soters in the figure of a pentangle , which ſigni- 
ed WW fes health; for being refolved into letters it Grades the word 
ll- Wi ive 5.c. Health : in the faith , and vertue of which ſienes 
ze WM both Xi»ps obtain'd a great victorie againſt their enemies. So 
t- Bi ?u4z;, who by reaſon of that was afterward firnamed Macha- 
but tw,being to fight wich the 7ews againſt Antiorhus E npetor, 
"es, WM received from an Angel that notable fign 9p in the vertne 


and Wl of which they firſt flew 14000 with an infinite number of 
not WM Elephares, then again 35000. of their enemies : For that ſign 
em; Wd repreſent che name Jehovah and was a memorable emblem 
firſt WMWof the name of 72. letters by the equality of number, and 


ard, 
1 WC 
art 
and 


the expoſition thereof is, mm I9RI PHI 1 5.0. Who is 
there amongſt the ſtrong as Fehovah ? The figures of theſe me- 
norable ſigns are to be framed thus. 


Book 11. 


«« and CharaQters Porphyrie ſpeaks in 
his book s that they did ſignific the god 
themſelves , b did enjoy things - and by wh 
they were calle i be offered to them: 
And did ſhew the figures har chey (ſhould be; 
and that he perceived theſe things Conce 
Proſerpina. He ſaith moreover that Heca 
;mapes ſhould be conſtituted to her, and that they were tot 
cirrounded with wormwood,and that domeſtick mice Wert 
to be painted; &the 6neſt ornamentsſuch as WETE moſt pl 
roher, and ſo many Mice as her forms were to be taken ; the 
blood, myrrhe , ſtorax , and other things were to be burnt: 
Which things if they were done, ſhe would appear , and i 
ſwer the worker thereof by dreams. But WE ſhall here vndet- 
write the Oracle of Hecate:for thus ſhe ſpeaks, 


e Marke I will teach What ſtatue thou ſhalt make 
For we; boughs of the Wood, and worm Wood take, 

T hen garniſh it, on t paint domeſtick mice; 

Let ornaments be fair, and of great price. 

Then frankgncenſe, myrrh. ſtorax mit with blood 

Of mice, then ſing thou words ſecret and good, 

As thou ſeeſt ſhapes of mine, [o 0n it 1a), 

As many reall mice; then take the bay, 


Book III. Of Occule Philoſophy. 
| Audout of th erik theredf a caſe prepare 


To put it in; then ſee thou have a care, 

T hat to the Statue thow devoutly pray, 

eAlſo thy debts, and vows take care thou pay ; 
If that theſe things that here required be, 

T hou ſhalt perform, in dreams thou ſvalt me ſee. 


Such were in old time the ſecret myſteries of the gods and 
Demons of the Gentils, by which they did perſwade them- 
ſelves ro be compelled, detained, and bound by men. Hence 
famblicws , and Porphyrie teach that he that cals upon ſacred 
Demons muſt obſerve them, with their proper honour,and to 
diſtribute to each what is convenient to every one, as thanks, 
oblations, gifts, facrifices, with words, CharaRers ſutable to 
their conditions, and moſt like unto them ; or elſs he ſhould 
never obtain the preſence of the Dieties, and Demons, and 
the deſired effeRt ; Moreover if they were called upon, yet 
they ſhall be conſtrained ro hurt them eſpecially who did ic 
neglegently. 


CHAP. XXXII.' 


How good ſpirits may be called up by us, and how evil ſpirits 
may be overcome by us. 


| - BY the efficacy of Religion the preſence of ſpirits doth 

diſpoſe the effeR, neither can any work of wonderfull 
efficacy in Religion be done, unleſs ſome good ſpirit the ruler 
ind finiſher of the work be there one Now good ſpirits, 
if they may be divers wayes called up, yet can by no bonds, 
or very hardly be allayed by us, but we mult by ſome facred 
things beſecech them, as we read in Apaleirs , by the Cele- 
ſtall Stars, by the infernall dieties, by the naturall elements, 
by the lilence of the night, by the increaſe of the Country of 
Nilzs, by the ſecrets of Memphs and elſewhere in Porphyrie : 
Thou. who art riſen out of the mud, who fitteſt in thy place, 
who ſaileſt in ſhips, who every hour doſt change thy ſhape, and 


Ati art 


— ——_— 
 m— 


448 


——Of Occult Philoſophy. Book 1l, 


art changed in.cach lign of the Z lack, SYrhefe z and ſuch 
like Symbolicall orations and hyranes, becauſe they are fignes 
of Divine vertues, ſpirirs did ſometimes apply themfelves to 
humane uſes : not as being compelled by any kind of neceſſity, 


| but of their own accord, and by a kind of cuſtom did, being 


overcome by the prayers of them that called on them, more 


eaſily yeeld : whence in Porphyrie in his book De Reſporſu 
Hecate ſaith, 


I by thy prayers being overcome 


Came t hu her ———— 


And in another place in the ſame book he faith, 


Congquer'd by prqy'r the Dieties above 
(ome down on th' earth and future things foreſhew. 


Alſo the divining of ſatable things works ſo with mang 
mind,that good ſpirits do aflult us willingly,and communicate 
their power and vertueto us, dayly helping us with illumi- 
nations, inſpirations, oracles, prophecyings, dreams,mirackes, 
prodigies, divinations, and auguries, and working upon and 
ating upon our ſpirits, as images like to them, by framing 
them by their influences, and making them moſt like to theay 
ſelveseven ſo far, as that ofcentimes our ſpirit doth as ſurely 
work wonderfull things as the Celeſtiall ſpirits are wont to 
do.But evil ſpirits are overcome by us through the aſſiſtance of 
the good, eſpecially when the petitioner is very pious and 
deyout , and ſings forth ſacced words, and a horrible ſpeech, 
as by copjuring the Divige power by the venerable names,and 
figns of ſupernaturall powers,by miracles, by Sacraments, by 
ſacred myſteries, and ſuch like ; which eonjurations, or adji- 
rations, in as much as they are done by the name and powet 
of Religion, and Divine vertue, thoſe evil ſpirits are afraid df; 
waence alſp oftentimes prophane mend bind or allay by ſud 
kinde of ſacred conjurations , evil ſpirits, not enduring fu> 
things, whence Cyprian in his book, Qed Idvla Di w 
ſint, ſaich ; that ſpirits being adjured by the true God do Jr 

ſe 


Book III, Of Occult Philoſophy. - 4ag 


c ſntly yeeld to * or confeſle , and are forced to go out of 
es IN poſſeſſed bodies, and either preſently leap out, or by degrees 
to I vaniſh, according as the faith of the Patient is helping, or 
ty, WY grace of the ſwearer aſpires. And Athanaſius in his book De 
ns Wl Variis 2weſtionibns ſaith that there ts no word more terriblc 
Ire Ml and more deſtruRtive to the power of Devils then the begin- 
vis MW ning of the 68. Pſalm, Ari/e O God, and let thine enemies be 
ſcattered ; For aſſoon as that wordis ſpoken, the devill vaniſh- 
eh away howling. And Origen againſt Cel/zs ſaith , that the » 
naming the name 7e/#s hath ofrentimes caſt many devils as 

well out of the ſouls of men as their bodies, and hath ex- 

erciſed much power in them out of whom the devils were 

alt. Alſo we do oftentimes with threats and revilings bind or 

repell evil ſpirits, eſpecially the leſſer, as Haggs, Inc«b5, and 

ſuch ſike,as we read in Lacan concerning that witch ſaying, 


nang I will now call you up by a true name, 

ct The ſtygian dogs 1 in the light ſupreme 

umi- WI. 1/44 Jeawe, and follow you alſo through grave, 

cls, From all the Urnes in death 1 will you ſave, 

and T hee O Hecate, unto the goas will ſhevv, 

ning ( To Whoms t adareſſe thy ſelf in other hew, 

1c Thou Waſt Wont ) in wan, form and Without grace, 


wrely ?And thee forbid to change Erebus hu face. 

ne to 2 

ceo i And in Philoſtratus we read , when Apollonins, and his 
; and WH companions were travelling in a bright Moon-ſhining night, 
eel, Wl that the Phantaſwe of 2 Hagge mer them, and ſome times 
6,200 i changed it ſelf into this ſhape, & ſome times intothat, andſome 
S, by WE times vaniſhed out of their ſight. Now afſoon as Apollonins 
a0)V- Wf knew what it was, grievouſly reviling it adviſed his compani- 


ons to do the like : for he knew that that was the beſt remedy 
zain(t ſuch invaſions. His companions did az he adviſed , and 
the Phantaſme preſently with a noiſe vaniſhed away like a fha- 
dow:For ſo fearfull is this kind of ſpirits,that they are moved, 
tremble,and are compelled by a feigned terrour,and falſe and 
impoſſible threats. Whenee Cheresn the holy ſcribe faith 

: Ge that 


"450 Of Occult Philoſophy. — Book 111, 


that theſe are thoſe things by! which eſpecially the ſpirits are 
compelled. There is moreover as hath been above ſaid, z 
certain kind of ſpirits not ſo noxious, but moſt neer to men, 
that they are even affeRed with humane paſſions, and many of 
theſe delight in mans ſociety, and willingly dwell with them: 
Some of them dote upon women, ſome ”_ children, ſome 
are delighted in the company of divers domeſtick and wild 
animals, ſome inhabit Woods and Parks, ſome dwell about 
fountains and meadows. So the Fairies , and hobgoblins in. 
habit Champian fields ; the Naiades fountains : the Potamide; 
Rivers ; the NVymphs marſhes, and pones : the Oreages moun. 
tains ; the Humedes Meadows ; the Dryades and Hamadr. 
ades the Woods, which allo Satyrs and Sylvan inhabit, the 
ſame alſo take delight in trees and brakes,as do the Napre,and 
apte in flowers : the Dodone in Acorns ; the Palee and 
Fenilie in fodder and the Country. He therefore that will 
call upon them , may eaſily doe it in the places where their 
abode is, by alluring them wich ſweet fumes , with pleaſant 
ſounds,and by ſach inſtruments as are made of the guts of 
certain animals and peculiar wood , adding ſongs , verſes 
inchantments ſutable to ic, and that which is eſpecially to be 
obſerved in this, the ſinglenefs of the wit , innocency of the 
mind , a firm credulity, and conſtant ſilence ; wherefore they 
do often meet children, women , and poor and mean men, 
They are afraid of and flie from men of a conſtant,bold, and 
undaunted mind , being no way offenſive to good and pure 
men, but to wicked and impure , noxious. Of this kind are 
hobgoblins, familiars, and ghoſts of dead men. Hence Plo- 
tinss ſaith, that the ſonls of men are ſomerimes made ſpirits: 
and of men well deſerving are made familiars which the 
Greeks call Eudemons,1i.e. bleſſed ſpirits : but of ill deferving 
men, hags, and hobgoblins, which the Greeks call Cacode- 
mons. 3.e. Evil ſpirits ; But they may be called ghoſts when 
it is uncertain whether they have deſeryed well or 111. Of thefe 
" apparitions there are divers examples ; ſuch was chat which 
Pliny the Junior makes mention of concerning the houſe of 
eAthenodorns tie Philoſopher of Thar/is in which there 'P 
peare 


VN 


Book III. OF Occult Philoſophy. 451 


| peared with a ſudden horrible noiſe the ghoſt of an old man, 

b and Philoſtratys tels of the like of a hag of Menippus Lycins 
",'0 Wl the Philoſopher turned into abeautifull woman of Corixth, 
y of WM whom T yarens Apolloniss took to be a hobgoblin ; the ſame 
-M: WO at Ephe/#s,the like in the ſhape of an old begger who was the 
"Me i cauſe of the peſtilence, who therefore being by his command 
ſtoned, there appeared a maſltive dog, and preſently the peſti- 
"Out WW lence ceaſed. We muſt know this that whoſoever ſhall intel- 
i WF [eQually work in evil ſpirits, ſhall by the power of good ſpi- 
1der M cits bind them ; but he that ſhall work only worldlily, (hall 
"un. WH work to himſelf judgement and damnation, 


— 


the WI — 
and CHAP, XXKXIIIL 


will of the bonds of ſpirits, and of their adjurations , aud caſtings 


nf, 


_ He bonds by which ſpirits are bound , beſought, or caſt 

out,are three ; Some of them are taken from the ele- 
mentall world , as when we adjure a ſpirit by any inferiour 
, and naturall things of affinity with or adyerſe to them, in as 
00) WY much as we would call upon or caſt them out , as by flowers, 
and herbs, by animals , by ſnow, by ice, by hell, by fire, 


and and ſuch like, as theſe alſo are oftimes mixed with Divine 
y praiſes, and bleſſings and conſecrations, as appears in the 
91. 12g of the three Children, and in the Pſalm, Praiſe ye the 
. WM Lord from the heavens, and in the conſecration and bleſ- 
< ing of the Paſchal taper. This bond doth work upon the ſpi- 


7 its by an apprehenſive vertue under the account of love, or 

"> W hatred , in as much as the ſpirits are preſent with or favour,or 
abhor any thing that is naturall or againſt nature, as theſe 
things themſelves love or hate one the other. Hence that of 
Proclus, As the Lion fears a cock,eſpecially a white cock : ſo 
of | 4orha ſpirit appearing in the form of alion vaniſh away at 
the (ight of a cock. The ſecond bond is taken from the Cele- 
ſtial world,viz:when we adjure them by the heaven,by Stars, 


Ge 2 by, 


Ot Occult Philoſophy. Book I 11. 


by their motions, rayes, light, beauty, clearnels, excellency, 
fortitude, influence,and wonders,and ſuch like : and this bond 
works upon ſpirits by way of admonition , and example, 
It hath alſo ſome Command, eſpecially upon the miniſtring 
ſpirits, and thoſe who are ofthe loweſt orders. The third 
bond is from the Intelleual and divine world, which is per. 
feed by religion, that is to ſay, when we ſwear by the (a- 
craments, by the miracles, by the divine names, by- the ſacred 
Seals and other myſteries of Religion ; wherefore this.bond 
is the higheſt of all and the ſtrongeſt, working upon the ſpuits 
by Command and power; But this is to be obſerved, that 
as after the univerſal providence, there is a particular one; 
and after the univerſal ſoul, particular ſoules ſo in the firlt 
place we Invocate by the ſuperior bonds, and by the names 
and powers which rule the things, then by the inferior, and 
the things themſelves ; We muſt know furcher, that by thele 
bonds not only Spirits, but alſo all creatures are bound, as 
Tempeſts, burnings, flouds, plagues, diſeaſes, force of armes, 
and every animal , by aſſuming them , either by the 
manner of Adjuration, or by the way of deprecation or be- 
nediftion, asin the charming of Serpents, beſides the natu- 
rall and celeſtial, by rehearſing out of the myſteries and Rel. 
gion, the curſe of the Serpent in cerreſtial Paradiſe, the lift. 
ing up of the Serpent in the wilderneſs;moreover by aſſuming 
that verſe of the Pſalm 91. Thou (halt walk upon the Aſpe 
and the Bafiliske, and ſhalt cread upon the Lion and Dragon: 
Superſtition alſo very much prevaileth in theſe, bythe tranſl 
ting of ſome Sacramental rites to that which we Intend to 
bind or hinder,as,of Excommunication,burial or-exequies for 
the driving away of diſeaſes, Serpents, Mice or Wormes, 
which thing we read to have bin thus done in diverſe places, 
and it £5 wont to be done even as yer. 


CHAP, 


m_— 


BookIll. —Of Occult Philoſoply. 453 


. CHAP. XXXI11T. 

: Of the Amimaſticall cyder,and the Heroes. 

1 Frer the Quires of the blefled ſpirits, the Animaſtic al 
F] order 1s the next, which the Hebrew T heologians call 


id Iſim, that is, ſtrong and mighty men; the Magicians of the 
ts Gentiles;call Heroes and Dems: gods, or gods halt men: whom 
at Fulgentius, an Author not to be contemned, ſuppoſeth were 
e: WI called, either becauſe that for the meannels of their deſert 
{4 Wl they are not judged worthy of Heaven, nor yer are accounted 
ics WM Terreſtrical for the reverence of Grace ; of this kind in old 
nd Ml time were Priapns, Hippo, Vertumnus ; or becauſe they being 
os Wl cninent in this life for divine vercues, and benefits for man- 
2s tinde, after this mortal man pur oft, are tranſlated into the 
es, Ml quire of the bleſſed _ ; alwayes providing for mortal men 

che WY the ſame vertues and benefits which they long ſince had in this 

y+. WW fe: or becauſe they were procreated from the ſecret ſeed of 
ir. Wl the ſuperiors, whom they think were begotten by the mixture 

of Gods or Angels with men, & therefore obtaining a certain 

1ifr, WI niddle nature, fo as they are neither Angels nor men : which 

opinion La&antizs allo followeth ; and there areeven at this 

ime who have commerce and conjugall mixture with ſpirits; 

nd all now believe that 2erline, a Britiſh Prophet, was the 

ſon of a Spirit, and born of a virgin : and allo they imagined, | 
that Plato the Prince of wiſdome was born ofa virgin, im- } 
regnared by a phantaſme of e Apollo, And it is delivered in | 
Hiſtories, that certain women of the Gothes ( which they call 
Iamne ) eminent both for beauty aud ingenuity, long lince 
t Filimire,or ( as others ſay ) at 1danthreſie, going forth out 
fthe tents of the King of the Gothes, wandred in the defarts 
If Scythia in eſa beyond the Marſhes of Meotzs, and there 
xing impregnated by Fanrs and Sasyres, brought forth the 
iſt Hynns; more over P/ſellus is the Author, that Spirits 
imetimes caſt forth ſecd, from the whichcer tain little crea- 
Gg 3 tres 


Of Occult Philoſophy. Book I, 


tures ariſe : Therefore theſe Heroes have no leſs, power in di 
poſing and ruling theſe inferior things, than the Gods and an- 
gels, and have both their offices and their dignirics diltriby. 
red to them : and therefore to them no otherwiſe than tothe 
Gods themſelves were Temples, Images, Altars, Sacrifices, 
Vows, and other myſteries of religion dedicated. And their 
names invocated had divine and magical vertues for the ac. 
compliſhing of ſome miracles : which thing Ex/ebirs decla. 
reth that many tried by the invocation of the name of Apel. 
lonins of Tyana ; and . more of this kinde we read of, bothin 
the Poets, and alſo in the Hiſtorians and P3/oſophers, concer. 
ning Hercnles, Atlas,z/E/culapins and the other Heroes of the 
Gentiles ; but theſe are the follies of the Gentiles ; but as con. 
cerning our holy Heroes we beleve that they excel in divine 
power,and that the ſoul of the AZeſchihe doth rule over them 
( as the Theologians of the Jews allo telt.fy ) that 1s Je'us 
Chriſt, who by divers of his Saints, as it were by members Ml - 
firted for this purpoſe, doth adminiſter 3nd diſtribute divers 
gifts of his grace in theſe inferior parts, and cvery one of the 
Saints do enjoy a peculiar gift of working. Whence they being 
1mplored by us with divers prayers and ſupplications accot- 
ding to the manifold diſtribution of graces, every one doth 
moſt freely beſtow their gifts, benefits, and graces'on us much | 
more readily,truly,& alſo more abundantly than the Angelial 
powers. by how much they are nigher to us, and more allycd 
co our natures, as they who in times palt were both men, and b 
faffered humane affcRions and infirmities ; and their name, 
degrees and offices are more known unto us ; Thereforeolt de 
of the number of theſe almoſt Infinite, there are twelve chic 
viz. the twelve Apoſtles of Chriſt, who ( as the cvangelidl 
eruth ſaith (fit upon twelve thrones, judging the twelve tribe 
of Iſrael, whoin the Revelations are diſtributed upon twell 
foundations, at the twelve gates of the heavenly City, whi 
rule the twelve Signs ,and are ſealed in the twelve preticy 
Stones, and the whole world is diſtributed to them; bur thet 
true names are theſe ; the firſt 957 Pyow SymeBn Hacerhi 
this is Peter, The ſecond 1 MYR eZlonſe, whom we call Anare 
Ih 


-— I Was M—— MA a 


Book I 11. Ot Occult Philoſophy. 


The third N21 Jahacobah, this is Zames the greater. The 
fourth wyarh1g Polipos whom we call Philip. The fift 19799 Bas 
rach:ah,this is Bartholomew. The ſixt 15711) Fohanah,whom we 
name /ohn.The ſeventh is 13471 T hamai, whom we call Thomas, 
The eighth is called 7112 Medon, for whom we ſay Matthew. 
I Theninth is 2ppp Zahaced, this is Fames the lefs. The tenth is 
ww Catepha, this is Thagews, the eleventh DRNOW Saman, 
who 15 Simon the Canaanite, The twelfth mnnna CMatarttiah, 
who is called Matthias. Aﬀter theſe are the ſeventy two dif. 
ciples of Chriſt, who alſo themſelves do rule ſo many Quina. 
rics of Heaven, & Tribes, People,Nations and Tongues. After 
whom is an Innnumerable multitude of Saints, who alſo 
themſelves have received divers Offices, Places, Nations and 
People into their proteRion and patronage, whoſe molt ap. 
parent miracles at the faithfull prayers of thoſe that Invocate 
them, we plainly ſee and confels, 


le 


— — 


CHAP. XXXV. 


Of the Mertall and Terreſtrial Gods. 


Ext after theſe arc the mortall Gods, whom in like man- 

ner alſo we call Heroes, and Terreltrial gods,ar Compa- 
nions of the ſuperivur Gods: viz. Kings, Princes, and Prieſts, 
by whom this world is governed, and diſpoſed by their Laws, 
whom therefore as Gods we receive, worſhip and reverence, 
becauſe God himſelf hath ſuffered his name to be communica- 
ted ro them, and by a proper denomination hath confirmed it 
tothem,calling them gods,even as he ſpake to Moſes, laying, 
lhave made thce a God to Pharoah; and elſewhere he hath 
commanded concerning them ſaying, Thou ſhalt not detraRt 
from ehe gods; and again, if Theft ſhall lie hid, the Maſter 
of the Houſe (hall apply himſelf to the Gods ; and the Pſalmiſt 
ith, The princes of the people were gathered togerher with 
the God & eAbrahaim : becauſe that the miphty gods ofthe 
Earth are vehemently lifred vp ; and elſewhere God ſt60din 
Gg 4 the 


Of Occult Philoſophy. Book I 11, 


456 


the counſels of the gods, but in the midſt he Judgeth the 
-0ds; and a little after, I have ſaid ye are all gods, and ſons of 
the moſt high; moreover he hath commanded concerning 
the worſhipping and reverencing of them,decreeing tithes and 
firſt fruits for them, and giving them the power of the om. 
and forbidding any to curſe them, and commanding obedj. 
ence to be yielded to them, though wicked. Hence all Ant. 
quity called their princes gods, and worlhipped them as di. 
vine powers, as Zan teſtificth in 0v:4, in his firlt bookof 
Faſti ſaying., 


When th' earth of 1h! Gods was potent, I dia raign 
And dieties mix'd were with ſeats ham ane, 


And Divine Plato in his third book de Repablica appointed 
that princes both alive and dead (huuld be celebrated with 
divine honors, which Inſtitution hath ben received amongſt all 
Nations, even from the firſt age, viz. to deify their princes 
with divine honours, and to conſecrate them with eternal 
memory ; Hence they did impoſe their never dying names on 
Cities, Provinces, Mountains, Rivers, Lakes, Tlands and Sex; 


And dedicated to them with great pomp, Piramides, Co- 


loſſes, triumphal Arches, Trophies, Statues, Temples, Plays, 
Feaſts ; and allo called the Heavens, Stars, Dyaes and Months 
by their names. Hence {-nuary from 7 anc, 7#ly from Juli, 
Auguſt trom Auguſtus; lo dies Mercurii from Mercury Tri 
mepiſt Dies Fovis trom Jupiter, which cuſtome we read ws 
objerved not only by the epyptians Greeks and Romans, bil 
alſo by the extream barbarous people, as Gothes, Danes and 
Tentones, Hence Saxo Grammaticus being witneſs, what day 
the former call Dies AMercarii, theſe do call Othizes day: whit 
day the former name from 7upiter, theſe call Thoys day, fron 
Othin and T hor in times palt Kings of Gotland and Denmark; 
neither are they for any other reaſon called Gothes, then thit 
they callin their language their cheifeſt god Gor. Hence allo 
he Dutch are thus call<d, becauſe they named the pod M4 
whom they worſhipped, Texan ; by which name the Ganle 
allo 


em, 


Book ITI, OF Occult Philoſophy. 457 


——— 


alſo called Mercary. Therefore are Kings and Prieſts ( if they 
ff be Jult ) companions of the gods, and endowed with the like 
g power. Hence they cure diſeaſes by their couch and word and 
d ſometimes command the times and the Feavens, as Virgl , 
d, ſaog of Anguſtas, : 


It rains all night, "th' morn the rates retry, 


Czlar With Jove divided hath the throne, 


of And the Scripture teſtifieth of Foſpnah, who fighting in 
Gibeon, commanded the Sy and Moon, ſaying, Sunltand (till 
in Gibeox,and thou Moon tn the Valley of 4jalon; and the Sux 
and the Moor itood (till at his command, neicher did the Sur 
ſet in the ſpace of one day,untill he had revenged himſelf of his 
Enemies, and the Lord obeyed the voyce of man ; Alſo 1oſes 
divided the red Sea, and Foſpua Forday, and led the people 
over dry ſhod ; The like did Alexander the Macedonian, lea- 
ding forth his Army ; Sometimes alſo they are endowed with 
a prophetick ſpirit, 'as we read of ( hazaphas in the holy Scrip- 
ture, that he propheſied, for that he was High Prieſt char 
year : Secing therefore it is ſo that the Lord of the Earth 
would that Kings and Prieſts be called gods by communicati- 
on of name and power, ſurely we ought alſo to deſerve well 
of them, and to prefer their Judgments before ours, and (im- 
ply to obey, ſupplicate and adore. and worſhip with all kinde 
ot worſhip and reverence the moſt high God in them. 


— 


CHAP. XXXVL | . 


pf Man, how he Was created after the Image of Goa. 


He moſt abundant God ( 3s Tri/megi/ts faith )) bath 
(& + {nine ewo Images like himſelf, viz. che world and man, 
al that in one of cheſe he might ſport himſelf with certain 
0M wondertull operations : but in che other, that he might en- 
"MM joy his delights, who ſeeing he 15 one, hath created the. world 


ls one, ſeeing thaths is intinice, hath created the world rourd 
ſeeiwg 


Of Occult Philoſophy. Book LL 


— ——— 


ſeeing he is eternall, he hath created the world incorruptible 
and everlaſting: ſeeing he is Immenſe, he hath created the 
world the greateſt of all things; ſeeing he is the chiefeſt life,he 
hath adorned rhe world with vitall ſeeds, begetting all things 
out of himſelf ; and ſeeing he is omnipotenr, by his will alone, 
not by any neceſlicy of naturehe hath created che world, not 
out of any foregoing matter,but out of nothing ;and ſeeing he 
is the chief goodneſs, cmbracing his word,which isthe firſt Idez 
of allthings, with his choiſeſt will, and effenciall love, he hath 
fabricated this externall world after the example of the In. 
ternall,viz. Ideall world, yet ſending forth nothing of the ef. 
ſence of the 7dea, but created of nothing that which he had 
from eternity by the [dea: God alſo created man after his 1- 
mage ; for as the world is the Image of God, ſo man is the l- 
mage of the world. Hence ſome think thar itis ſpoken, that 
man is not created ſimply the Image of God, bur after the 
Tmage, or the Image of the Image; therefore he is called 244. 
cxocoſme,that is the leſſer world; lhe world is a Rationall crea- 
rure ,Immortall'; man in like manner 1s rationall but mortal, 
chat is, diſſolvable ; for ( as Hermes ſaith ) ſeeing the world it 
ſelf is immortall,it is Impoſſible that any part of it can periſh, 
Therefore to dye, is a vain name, and even as Vacuum is no 
where, ſo alſo Death; Therefore we ſay a man dieth, when 
his Soul and body are ſeparated, not that any thing of them 
periſherh or is turned into noching. Notwithſtanding the 
crue Image of God is his word. The wiſdome, life, light and 
Truth exiſting byhimſelf, of which Image mans ſoul is the I- 
mage, in regard of which we are faid to be made after the I- 
mage of God,not after the Image of the world,or of the crea- 
tures ; for as God-cannor be tonched, nor perceived þy the 
ears, nor ſeen with the eyes; ſo the ſoul of man can neither 
bee ſeen; heard nor touched. And as God himſelf is infinite, 
and cannot be compelled by any, fo alſo the minde of man is 
free, and cannor be enforced or bounded. Further, as God 
comprehendeth this whole world, and whatſoever is in it in his 
minde alone ; fo mans minde- comprehendeth. it even in 
thought; and that which is peculiar to' him alone with Gn 
Go 


Book ITI. Of Occult Philoſophy. 


God moveth gnd governeth all this world by his beck alone, 
ſo mans minde ruleth and governeth his body Therefore it 
was neceſſary , that the minde of man thus ſealed by the word 
of God, ſhould put on alſo the corporeall man, 'after the 
moſt compleat example of the world : Therefore man is called 
the other world, and the other Image of God, becauſe he 
hach in himſelf All that is contained in the greater world, ſo 
that there remaineth nothing wh'ch is not found even truly 
and really in man himſelf, and all theſe things do perform the 
fame duries in him, as in the great world ; There are in him 
the four Elements, with the moſt true proprieties of their na- 
ture, and in him an ethereal body, the Chariot of the ſoul in 
proportion correfponding to th. Heayen : There are in him 
the vegetative life of Plants, the ſenſes of animals, of celeſtial 
ſairits, the Angelical reaſon, and the Divine underſtanding, 
:nd the true conjunRion, and divine poſſeſſion of all thefe 
things flowing together into one. Herce in ſacred Letters 

man is called every creature, and not onely man being made 

another world doth comprehend all the parts thereof in him- 

ſe;f tut alſo doth receive and contain even God himſelf. Hence 

Xyſt1zs the Pythagorian, faith, that the ſoul of man is the 

temple of God : which thing Parl alfo more OE exprelled, 

faying,ye are the Temple of God;8& the ſame th. lacredScrip- 
ture reſtifiech in many places : Theref ore man 15 the moſt cx» 
preſs Image of God,feing man conteineth in himſelf all things 

which arc in God: but God by a certain eminency conteineth 
all chings through his power, & ſimply,as tie cauſe and begin- 


ning of all things; but he hath given this power to man. that he . 


ſhould in like manner conrein all things, but by a certain at 
& compoſition,as the knot, tye,and bond of all things: There- 
fore man only rcjoyceth in this honor, that he hath a {1milt-» 
tude wich all, operation with all.and converſation with all: He 
Symbolizeth with che matter in a proper fubjeRt ; with the 
Elements in a fourfold body ; with Plants in a vegetative 
rertue; with animals in a ſenſitive faculty ; with the treavens 
in an Etherial ſpirit, and influx of the ſuperior parts on the 


inferiour ; wich the Angels in underſtanding and wildome ; 
£ with 


Of Occult Philoſophy. Book 1 LI. 


6 
with God,in conteining all things : He is preſerved with God, 
and the Intelligences,by faith and wiſdome : with the heavens 
and heavenly things, by reaſon and diſcourſe : with all Inferi. 
our things, by ſenle and Dominion : and aRteth with all, and 
hath power on all, even on God himſelf, by knowing and [o.- 
ving him;and as God knoweth all things,ſo alſo man can know 
all chings Intelligible, ſecing he hath tor an adequate ObjeR, 
Ens in general, or(as others ſay) Truth it ſelf ; neither is there 
any thing found in man, nor any diſpoſition, in which ſome. 
thing of divinity may not ſhine forth; neither is there any thing 
in God, which may not alſo be repreſented in man : Whoſl. 
ever therefore ſhall know himſelf, (hall know all things in 
himſelf ; eſpecially he (hall know God , according to whoſe 
Image he was made; he (hall know the world, the reſem. 
blance of which he beareth ; he ſhall know all creatures, with 
whick he Symbolizeth; and what comfort he can have and ob. 
tain, from Stones, Plancs, Animals, Elements, Heavens, from 
Spirits, Angels,and every thing, and how all things may be hit- 
ted for all things, in their time, place, o1der,meaſure, proporti. 
on and Harmony, and can draw and bring to himſclf, even as 
a Loadſtone Iron; AndGeber in his ſumm of Alchimyteacheth, 
that no man can come to the perfeRion of this art, who ſhall 
not know the principles of ir in himſelf; but by how much the 
more eyery one {hall know himſclf, by ſo much he obtaineth 
the greater power of attraQting ir, and by ſo much operateth 
greater and more wondertull things, and will aſcend to 0 
o]reat perfeRion, that he is made the Son of God,and is tran(- 
formed into that Image which is God, and is united with him, 
which 1s not graunted to Angels, the world,or any creature, 
but ro man only, viz. tv have power to be made the Son of 
God, and to be uniced co him : but! man being united to 
God, all things which arc in man, ate united, clpccially his 
minde, then his ſpirits and animal powers, and vegetative fa- 
culty, and the Elements are to the matter, drawing with it 
ſelt even the body, whoſe form it hath been, leading it forth 
into a better condition, and an heavenly nature, even untill 
it be glorified into Immortality, And this which we have ſpo- 

ken 


Book Þ Bf Of Occult Philoſopby. 


ken is the peculiar gift of man, to whom this dignity of the 
ns divine image is proper, and common to no other creature : 
le But there are ſome T heologians, who make. thoſe powers 
nd of mans memory, underſtanding , wilt, the image of the 
0-" WW Divine trinity; and there are who going further, do place this | 
W I image not only in theſe three faculties which they call firſt as, | 
& WM but-lſo in the ſecond as; And as the memory repreſenteth 

i Bl the father,the underſtanding the fon,the will the Holy Ghoſt ; 
\c- Wl Soalſo the word produced from our underſtanding, and love 
nz WW fowing from our will , and the underſtanding it ſelf having a 
[0- preſent objeR and producing it , do ſer forth the ſon, ſpiric 
in WF 2nd father ; and the more myſterious Theol/ogians teach that 
ole moreover all our members do repreſent ſomething in God 
m- whoſe image they bear ; and chat eyen in our paſſions we re» 
ith preſent God, bur by acertain Analogy : for in the holy word 
b- BW we read of the wrath, fury, repentance, complacency, love, | 
M i hatred, pleaſure , deleRation, delight, mg of God, : q 
"it WM 2nd fuch like, and we have above ſpoken ſomething of the 

'ti- WM nembers of God , which may be congruent here ; Alſo Mer- * 
13 WH cwins Triſmegitns confeſſing the divine Trinity, deſcribeth | 

t, WM i underſtanding, life and brightneſs, which elſewhere he | 
all WF clech the word,the minde and the ſpirit, and faith that man | 
the WW nide after the image of God,doth repreſent the ſame Trinity ; || 
eth Wl for there is in him an underſtanding minde, a verifying word, j 
eth WW :nd a ſpirit, asit were a Divine brigheneſs diffuſing ic ſelf on | 

10 Meer fide , repleniſhing all things, moving and Kknittin 

nl WW them rogether : bur this is not to be undcrltood of the 
im, WM ccurall ſpicit which is the micdle by the which the 
re; Wl foul is uniced with the flcth and the body , by the which ; 
of WM the body liveth and aReth, and one member worketh on. | 
'0 WW :nother, of the which ſpirit we have ſpoken in the firſt book. 

his WW bur we here ſpeak of che naturall ſpicic, which yer in ſome f 
fa” Wor is allv corporeall, notwithſtanding it hath nor | 
1it Wizrofſe body, tangible and viſible , bur a molt ſubtile body ; 
th Wind eafie ro be united with the mind viz. that ſuperiour and. 

Ul WF Divine one which is in us ; neither let any one wonder, if we 


PO* Wir that the rationall ſoul is that ſpirit, and a corporeall.ching,, | 
ken : : Or , 


Of Occult Philoſophy. Book 111 


CO— —— — 


or that it either hath or ſavoureth ſomething of carporiety 
while it is in the body anduſerh it as an inſtrument, if ſo be 
that ye ſhall underſtand , what, amongſt the Platoriſts, tha 
Etheriall body of the foul, and chariot of the ſame may be; 
therefore Plorine and all the P/:roniſts, after Triſmegift, in 
like manner, place three things in man, which they call the $y- 
preme,loweſt and middle : The Supreme 1s that Divine thing 
which they call che mind,or ſuperiour portion, or illuminated 
intelle&. Aoſes in Geneſis calleth it the breath of life , viz, 
breath from God or his ſpirit inſpired mto us; The lowelt is the 
Senſitive ſoul which they alſo callan Image : Pax/ the Apoltle 
nameth it the Animall man. The middle is the reaſonable ſpirit 
knitting and tying together both extreams, viz. the Animal 
ſoul with the mind ſavouring of the nature of both extreams: 
yet it differeth from that Supream which is called the il[umi. 
nated intelleR, the mind, light and ſupream portion ; it dif. 
fereth alſo from the Animall ſoul, from the which, the Apoftl: 
teacheth us, that we ought to ſeparate it,by the power of the 
word of God,ſaying,the word of God is lively and powerfull, 
more penetrating then a twoedged ſword, peircing even to 
the dividing of the ſoul and ſpirit : for as that ſupream por- 
tion never ſinneth, never conſenteth to evil, and alwayes t& 
fiſteth errour and exhorteth to the belt things; ſo that inferior 
portion and Animall ſoul is alwayes overwhelmed in evil, n 
ſin and concupiſcence, and draweth to the worſt things, df 
the which Pax! ſaith, I ſec another Law in my members, lead- 
ing me Captive ro the law of (in: The minde therefore the 
ſupream portion is never damned ;-but when its companions 
are to be puniſhed, goeth away unhurt into its Original : But 
the ſpirit , which by Plotixus is called the reaſonable ſou), ſer 
ing it is by its nature, free, and can according to his pleaſure 
adhere to citker of them, if itconſtantly adhere to the ſv 
periour portion, is.at length united and beautifivd with ir, un- 
till it be aſſumed into God : if it adhere unto the inferior tou), 
it is depraved, and becomes vitious, untill it be made a wicked 
ſpirit. But thus much concerning the mind and ſpirit : now [et 


us fee concerning the ſpeech or word, Mercarixs thinketh Fw 
0 


\ 


—————— ——_ 4 © _—  - _- 


Book III. OF Occult Philoſophy. 463 


—— 


of the {ame value for immortality : for ſpeech or word is 


7 that without which nothing is done or can be done; for it is 
at the expreſſion of the expreſſor and of the thing expreſſed ; 
£ and the ſpeaking of the ſpeaker, and that which ſpeaketh, 
% is ſpeech or word : and the conception of the conceiveg | 
* and that which conceiveth, is the word : and the writ- | 
w W ing of the writer and that which writerh, is the word : | 
4d WM 2nd the forming of the former and that which formeth, is the 
4 word; and the creation of the Creator, and that which createth 


he isthe word : and the doing of the doer, and that which is 
le WM done is the word : and the knowledge of him that knoweth 
rie W and the thing knowen is the word ; and every thing that 4 
al W can be ſpoken is but a word,and its called equality: for it car- 
s: WM ricth it ſelf equally towards all; ſeeing that it is not one thing 
Nl- more then another,cqually beſtowing on all, that they may 
if, WI be,that which they are,neicher more nor leſle ; and ir ſelf being 
tl WI ſenſible, doth make it ſelf and all things ſenſible, as light ma- 
he WY keth it ſelf & all things viſible;therefore the word is called by 
all, WM 2ercrins the bright ſon of the mind ; for the conception-by 
to Wl the which the _ conceiverth it ſelf, is the intrinſecall word 
or. W generated from the mind viz. the knowledge of it ſelf: 
re» WI But the extrinſecall and vocall word,is the of-ſpring and mani- 
ior Ml feltation of that word, and a ſpirit proceeding out of the 
in MI mouth with ſound and voice, ſignifying ſomething : but eve- 
ry voice of ours, ſpeech and word unlcſle it be formed by the 
ad- WI voice of God, is mingled with the air and vaniſheth ; bur the 
che Wl ſpiric and word of the Lord remaineth, life and ſenſe accom- 
ons WI panying it; Therefore all our ſpeech, words, ſpirit and voice 
Bur WY have no power in Magick, unleſs they be formed by the divine 
ſe WI word: & Ari/torle himſelf in his Meteors,and in the end of his 
ſire MI Efbicks confeſſech, that there is not any vertue cither natural oc 
. (y- MW Dorall,unleſs through God ; & in his ſecret tenents,he afhirm« 
an- WJ *b char our underſtanding being good and ſound can do very 
| much on the ſecrets of nature if ſo be that the influence of the 
ked MI Divine power be preſent, otherwiſe nothing at all : So alſo 
; let | Our words can do very many miracles, if they be formed by 
this I the word of God, in which alſo our univerſall generation 19 
pertgAed 


448 


 —_— 


Of Occult Philoſophy. Book 11 1. 


perfeced, as ſay ſaith, by thy countenance O Lord we have 
conceived,as women rightly conceive by the countenance of 
their husbands,and have brought forth ſpiric. Hicher in ſome 
ſort belongeth that which is delivered by the Gymmeoſophiſi 
of the Indians, viz. that Badda 3 prince of this opinion, 


Þrought forth a virgin out of his (ide ; and amoneglt the Ma» 


hametans there is a conſtant opinion, that many , whom in 


their tongues they call Nefe/ohls , are born by a certain oc- 


cult manner of Divine diſpenſation without carnall copulati- 
on, whoſe life is therefore-wonderfull and impaſlible and as 
it were Angelical and all together ſupernaturall ; but theſe 
triffles we leave ; only the King Meſſias, the word of the fa. 
ther, made fleſh, Chriſt Jeſus hath revealed this ſecret , and 
will further manifelt it at a certain fulneſs of rime : therefore 
a mind very like to himſelf ( as Lazarillus ſang in Crater of 
Hermes. ) 

God gave manreaſon that like dicties 

He might bring forth gods With capacity. 

O happy be that knows his worth,and how « 

He equall & unto the gods above ! 

T hey repreſſe dangers,make diſeaſes flir, 

T hey give preſages, and from mijery 

Deliver men, reward the good, and ill 

( haſtiſe, and ſo the will of God fulfill ; 

T heſe are Diſciples, and the ſons of God 

Moſt High —— 

Who are not born of the will of fleſh, or of man, or of1 
men{ruous woman, but of God : but it is an univerſall gene- 
ration in which the Son is like the Father in all manner of 
{imilitude, andin the which, that which is begor is the ſame 
in ſpecie with the begetter ; and this is the power of the word 
formed by the mind, and received into a ſubjeR rightly dif 
poſed, as ſeed into the matrix for the generation ; but 1 fay 
diſpoſed & rightly received; becauſe that all are not partakers 
of the word after the ſame manner,burt others otherwiſe ; and 


theſe are the molt hidden ſecrets of nature which ought not to 
be further publiſhed. 


CHAP, 


Book I I I. Of Occult Philoſophy. 


465 


—— —— 


CHAP. XXXVII 


of mans ſoul and through what means it 1s joyned to the body. 


He ſoul of man is a certain divine Light,created after the 
image of che word, the cauſe of cauſes and firſt example, 

nd the ſubſtance of God, figured by a ſeal whoſe CharaRer is 
the eternall word;alſo the ſoul of man is a certain divine ſub. 
ſince , individuall and wholly preſent in every part of the 
body , ſo produced by an incorporeall Author , that it de- 
penderh by the power of the Agent only, not by the boſome 
of the matter : The ſoul is a ſubſtantiall number , uniform, 
converſive unto it ſelf, and rationall, very far excelling all 
bodies and mareriall things ; the partition of which is not ac 
cording to the matter, nor proceeding from inferiour and 
xoſſcr things , but from the efficient cauſe : For ir is not a 
qunticative number, but removed {from all corporeall Laws, 
whence it is not divided nor mulciplyed by parts. Therefore 
the ſoul of man 1s a certain divine ſuoſtance,flowing from a di- 
vine fountain, carrying along with it felt number:-nor that di- 
fine one by the which the creator hath dilpoſed all things, but 
urational number by the which ſcerng ir hath a proportion to 
ll things,it can underſtand all chings: Yheretore mans ſoul be. 
ing ſuch, according to the opinion of the P/atoxiſts, immediate. 
proceeding fromGod isjoyned by competent means to this 
roſſer hody; whence firlt of all in its deſcent,it'is involved in a 
Celcſtiall and acriall body, which they call the celeſtiall vehicle 
ofthe toul,orh« cs rhe chariot of the ſoul: Through this middle 
thing, by the command of God who is the center of the 
world, it is firſt infuled into. the middle point of the hearr, 
which is the center of mans body , and from thence it is dif- 
fifed through all che parts and members of his body , when ir 
pyneth his chariot to the naturall heat, being a ſpirit generat- 
ed from the heart by heat ; by this it plungeth it ſelf into the 
humours, by the which ic inherech in all che members, and ro 
ll theſe is made equally che nigheſt, although it be diffuſed 
Hh throubg 


Of Occult Philoſophy. Book I [+ 


through one to another ; even as the heat of fire adhereth molt I - 
nigh to the air and water,alchough it be transferred by the air Ml ? 
to the water ; thus it is manifeſt, how the immortal ſoul, by I © 
an immortall body, viz. an Erheriall vehicle, is included in a Ml Þ 
erofle and mortall body, but when by a diſeaſe or ſome miſ- l 
chief, theſe midle things are diſſolved or fail , then the ſoul Ml " 
it ſelf by theſe middle things recolleReth it ſelf, and floweth i " 
back into the heart which was the firſt receptacle of the ſoul; Ml * 
but the ſpirit of the heart failing, and heat being extinR, it} " 
leaveth him, and man dieth,and che ſoul flieth away with this Ml * 
Celeſtiall vehicle, and the Genius his keeper and the Demon Ml © 
follow it being gone forth, and carry it to the Judge, whereMl " 
ſentence being pronounced , God quietly leadeth forth the 8 
00d ſouls to glory : the evil the herce devill draggeth toll ? 
puniſhment. | 4 d 


Tg | — = 


CHAP. XXXVII1L : 


What Divine gifts man receiveth from above, from the ſeveral 
Orders of the Intelligences and the heavens, 


Y che ſeven Planets as it were by inſtzuments all power 

are diffuſed into man from the Supream fountain of 
py by Saturn a ſublime contemplation & profound under 
anding, ſolidity of judgement, firm ipeculatiom, ſtability an 
an immoveable reſolution : by 7piter, an unſhaken prudence 
temperance, benignity, pie'y, modeſty, Juſtice, Faith, Grace 
Religion, equity, clemency, royalty; by Cars , truth 
not to be terrified, conſtant courage and fortitude , a fet 
yent deſire of anim-ity,the power of aQing and the praftic 
and an inconvertible vehemency of the mind. By ch: Sm 
nobilicy of mind, perſp'cuty of imagination, the nature 0 
knowledge and opinion , maturity, counſel), zeal, light 0 
juſtice,reaſon and judgement diſtinguiſhing right trom wrong 
purging light ir. m the darkneſs of ignorance, the glory 0 
truch fvund out,and charity the Queen of all vetues;by Ye 
| a terven 


Book 4 2p Of Occult Philoſophy. 


i fervent love, molt ſweet hope, the motion of deſire, order, 
concupiſcence , beauty » (weetnels , deſire of encrealing and 
BY propagation of it ſelf; by Mercury a piercing faich and be- 
MW licf, clear reaſoning, the vigour of interpreting and Pro- 
| Wl nouncing) eravity of ſpeech, acuteneſs of wit, diſcourſe of 

exſon , and the ſwift motions of the ſenſes : by the Aoor 

1 peace: making conſonancy, fecundity,the power of genera- 
d of growing greater, of increaſing and decreaſing, 
and faith which being conver- 


ntin manifeſt and occult chings,yeeldeth direion ro all;alſo 
ling of the earth for the manner of life and 


ol 8's growth tO --ſelf and others ; bur theſe influences are 
0 principally drawn 
fore the face of God, who diſpoſe the ſoul the ſear of theſe 
vertues : but the planets diſpoſe the body only giving a tracta= 
ble complexion proportionated and tempered for every 
z00d thing , and they are 3s it were rhe inſtruments of che 
Intelligences ; but God as the primary caule doth yeeld both 
he influence&1ncreale tO all. hey theretore who have fought 
ur the vercues and diverſe diſpoſiaons of the ſoul , do judge, 
thar they obtain diverſe natures, by reaſon of the diverſity of 
neans , by the which they have a paſſage tO as, and that theſe 
Culs are not joyned with the bodies themſelves unleſs they be 
pre-portioned by theſe Stars ; Soina body bronght to a teM- 
Iapiter they think that the ſoul infuſed is tempe- 

«rand intelligence of Jupiter, and ſo of the 
h diſpoſition if the ſoul work well in 


this body , When Its purged and expiared, it recurnerh to that 


divine power and Man(ion,from whence it deſcended.Further- 


race 
ruch 


f 
Fon more from the Angelicall orders man 1s ſtrengrhened with 
fan wonderfull vertues,viz.from the angels,that he may be 4 mel- 

f the mind of 


ſenger of the divine will and an interpreter 0 


= l God ; from the f rchangels, chat he may rule over all beaſts of 
rong the field, fill of the (c2, and fowls of the air , Over the which 
ry 0 command is given him 3 from the Principalities, that all things 
only ay be ſubdued to him,he comprehending the powers of all, 
-xven ind drawing all powers t0 himſelf by a certain force molt 
h 3 ſecret 


4.68 


Of Occult Philoſophy. Book 111, 


ſecret and ſupercelc{tiall ; From the Vertues, it receiveth 
power, by the which ir conſtantly fighting is ſtrengthen. 
ed 3gainlt the enemies of truth, for the reward of which 
we run a race in this hfe ; from the powers apainlt the 
enemics of this carthly Tabernacle :- from the Dominati- 
ons, it hath help by the which we can ſubje& any dome- 
ſtick enemy we carry along with us, and can obtain gur 
delired end. From the Thrones, we are knit together, and 
being colleQRed into our ſelves, we fix our memory on thoſe 
eternall viſions : From the Cherubins, is light vf mind, power 
of wiſdom, very high plantaſies and higures,by the which we 
are able to contemplate even the divine things ; From the 
Seraphins, that by the perfect flame of love we may at length 
inhere in them : Theſe are the degrees, thele the ladders, by 
the which men eaſily aſcend to all kinds of powers by acer 
tain naturall connexion and chariot, according to the diveile 
diſpolition of body and mind, and by the favour of the Starz, 
in the diſpoſing of the body, and of the Intelligences ruling 
them , the nature of which che foul in its deſcenle purterh on, 
even 3s lipht the colour of the glafle, through which it paſſcth; 
the ſupream power of the Creator favouring, from whom i 
all good, and without which no good nor perfeR thing canbt 
obtained ; Therefore all thoſe do labour in vain, wh truſt 
ing only on the courſe of nature, 2nd the power and favour ot 
interiour things, do think to attain ro divine things ; and thotk 
who faining to haye a foot in the heavens, do endeayout t9 
receive thoſe things from the favour of the heavens , whid 
ought to be received from God 2alone; for theſe inferiout 
have, I mean animals, Herbs, (tones, metals, their powel 
ſ\ubſervient to the heaven ; but the heaven from the Intell 
gences ; but theſe from God, in whom a!l things pre-exiltin 
the greateſt power; as in man the little world there is 
not a member which hath not correſponderce with lome 
element,plant, intelligence, and with ſome meaſure and nume 
ration inthe Archetype : as we have ſhewen betore. 


C HAP, 


m——_— 


469 


On, 


Book [ [ I. Of Occult Philoſophy. 


CHAD. XXXIX, 


How the ſuperior Influences, ſeing. they are good by nature, are 
depraved in theſe inferior things, and are made cauſes of evil, 


ng every power and vertue is from above, from God, 
from the Intelligences and Stars, who can neither erre ner 
do evill, it is neceſſary, that all evill, and whatſoever is found 
diſagreeing and diflonant in theſe inferiour] things, do pro- 
ceed, not from the malice of the Influence, but from the evill 
diſpoſition of the receiver; thus Chy/ipps rightly ſang, 


T hey ao like fooles accuſe the Gods falſly 
Make them the cauſe of all their miſery, 
When as their folly hurts themſelves ——» 


Hence'7-:piter calling to minde the caſe of giſthus lain 
by Oreſtes, by Homer in the counſel of the Gods, faith, 


Us Goas do men accuſe ( what vice us this? ) 
Tobe the cant, fountain of what's amiſs, 
when they themſelves by their own wickedneſs 
Run into danger ——— 


When therefore the perverſity of the ſubjeR receiveth the 
Influences of che perverſe, or its debility cannot endure the effi- 
cacy of the ſuperiors, then by the lnfluence of the heavens 
thus received into a matter full of diſcords, doth reſult ſome- 
thing diſſonant, deformed andevill ; yet the celeſtiall powers * 
alwaies remain good, which while they exiſt in themſelves, 
and from the giver of light have their Influence by the holy 
Intelligences and the heavens, even till they (hall come to the 
Moon, their Influence is good, as it were in the firſt degree ; 
but then when it is received ira viler ſubjeRzit alſo is vilitied ; 
then alſo in reſpcR of the different nature of the recipient it 15 
received afcer diverſe manners, and by the qualities diſagree- 
Hh 3 | ins 


Of Occult Philoſophy. Book I 11. 


ing inthe ſame ſubje amongſt themſelves,it alſo ts varied and 
patiently ſuffreth in the ſubjeR'; whence from all comprehen. 
dc in the ſubjeR, at length ſome other thing doth reſult than 
that the Superiors ſend down ; therefore the hartfull quality 
in theſe Inferiors, .is far different from the influx of the hea. 
vens; and therefore as the diſtemperof the bleareyed, is not 
to be impated to the light, nor burnings to the fire, nor 
wounds to the ſword ,nor fetters and Priſons to the Judge,bur 
to the evill diſpoſed and offenders ; ſo neither is the fault of 
wicked ones to be caſt on the celeſtial Influences : Therefore 
we being well diſpoſed, the celeſtial influences cooperate all 
things for good; bur being evill diſpoſed, and having for our 
fins, that divine good, which was in us, departed from us, all 
things work forevill : therefore the cauſe of all our evills is 
ſinne, which is the diſorder and diſtemper of our ſoul ; from 
the which then, rhus evilly governing, or falling down or 
declining from that which the celeſtial icfluences require, all 
things rebel, and are diſtempered for our deſtrution : then 
in mans body otherwiſe moſt cremperate and compoſed with 
moſt ſweet Harmony, the diſtemper of the El:ments begin- 
ncth, cvill humors ariſe: and even the good being Gilordered 
and ſevered from one another, by a certain viciſſitude both 
vex and torment the body : then is a molt vehement diflo- 
nance perceived, either by ſuperfluity or diminution, or ſome 
intrinſeral accident, or by ſuperfluous meat, whence ſuperflu- 
ous humors are generated, and by the ſame cauſe infirmities 
follow ;yca the animal ſpirits,the bridle being broken, do fall 
to contention. Then the celeſtial influences, otherwiſe of 
themſelves good, are made þurcfull ro us, even as the light of 
the ſun to eyes 11] diſpoled : Then Satrrn darceth down an- 
guiſh, tediouſnes, melancholy, madnes, fadnes, obſtinacy, ri- 
gidnes, blaſphemy , deſperation.lying, Apparations,affright- 
ments, walkings of the dead, ſtirrings of Duvels : Jupiter then 
{:rdeth down covetouſnes, evill occaſions ro get wealth and 
tyranny : Aſars, furious wrath, prophane arrogancy, violent 
boldneſs, fierce ſtubbornnes : but the Sx» imperious pride, 
and inlatiable ambition ; Yen, the deceits of concupiſcence, 
laſcivious 


% 


Book [ [. Of Occult Philoſophy. 


[aſcivious loves and filthy luſts : Aſercary deceits, couſenages, 
lyes, ſubtile deſires of evill, propenſity to ſin ; The Hoon the 
inconſtant progreſs of all things, and whatſoever is contrary 
to mans nature:and by this means man himſelf by reaſon of his 
unlikeneſs with the heavenly things receiverh hurt, whence he 
onght to reap benefic:by reaſon of the ſame diſſonancy with 
the heavenly things ( as Prec/us ſaith.) men alſo are ſubjeRed 
even to wicked ſpirits who as the officers of God do diſcharge 
themſelves in puniſhing them: Then do they ſuffer grievances 
by evill ſpirits, even untill they are againexpiated by due pur- 
gations, and man returneth to a divine nature:therefore an ex- 
cellent Mazitian can prohidite manymiſchifes about to fall on 
him from the diſpoſition of the Stars, when he foreknoweth 
their nature by preventing,raking heed, and defending, leaſt 
they ſhould meer him, and leaſt an il] diſpoſed ſubjzR, as we 
have faid,ſhould receive hurt whence it ought to reap benefit. 


—C—— 


CHAP. XL. 


T hat on every man a divine Charatter u imprinted, by the ver- 
tne of which man can attain the Working of miracles, 


Y no ſmall experience it is found that a certain power of 
ruling and predominating is implanted in man by nature; 

for ( Pliny teſtitiech ) that an Elephant meeting a man wan- 
dring in adefart. is reported co ſhew himſelf gentle and cour- 
teous,and toſhew the way to him; and the ſame creature alſo 
is ſaid, before he i. :th mango tremble, to ſtand ſtill, ro look 
abour, to quake at the ſteps of man, for fearlof treachery : in 
like manner the Tiger the moſt fierce of all beaſts, at the ſight 
of man doth remove her yong ones; and more of this kinde we 
read in divers authors, who have writ great volumes of crea- 
tares; but from whence do theſe animals know, that man is 
to be feared, whom they never ſaw : and if they have ſ.en 
and known, whence do they fear.him ſeeing they do excell-hin 
i1 greatnes, force and ſwifrnes > what is this nature of man, 
ſtriking this terror 0n wild beaſts > all the Hiſtoriogra- 
Hh 4 phers 


Of Occult Philoſophy. Book 1 LI, 


phers of animals do finde out and grant this, but have left to 
others to teach and prove it.Concerning this therefore Apollo. 
nius Tyanews ( as we read in Philoſtartus ) ſeeing a child lead. 
ing an huge Elephant, anſwered Dam asking him, whence 
came that obedience of ſo huge a Creature to the little child: 
That it was from a certain aQtive terror, implanted in man by 
his creator, which inferiour creatures and all animals percet- 
ving do fear and reverence man, which 1s as it were 4 Lerrifi- 
ing CharaQer, and a ſeal of God imprinted on man, by the 
which every thing is ſubje& to him, and acknowledges him 
ſuperior, whither'it be ſervant or animal. For otherwile nei- 
ther could a child rule his herd and Elephants, neither could 
a King terrify his people, nor the Judge the guilty. There- 
fore this Characer is imprinted on man trom the divine [4ea 
which che Cabaliſts of the Hebrew call Pahid yy and the 
Ictt hand or ſword of God: furthermore man hath not only 1 
ſcal by the which he is feared, but alſo by the which he is be 
loved, the 7dea of which in the divine numerations is called 
He/ed 10pp1 which ſ1gnifieth Clemency , & the right hand and 
Scepter of God : from theſe divine numerations, by the in. 
telligences and Stars, Seals and CharaRers are imprinted on 
us to every one according to his capacity and purity : Which 
ſignes the firſt man cr22ted, without doubt did poſſeſs in all 
integrity and Zalne 5, when all creatures being attraRted by 
ſecret gentlenes, and ſubjeRed by terror, came to him asto 
their lord, that he might pive them names : but after the (in 
of prevarication he fell from that dignity with all his poſte- 
rity ; yet that CharaQter is not all together extinR in us, Bat 
by how much every one'is laden with ſin, by ſo much he is 
farther oft from theſe divine CharaRers and receiveth lels of 
them ; and whence he onght to receive frendſhip and reve- 
rence, he falleth into the ſlavery and terror of others, both 
of animals and alſo men and devils: which Caiz percei- 
ving feared, ſaying to God, every one who findeth me, will 
killme; for he feared beaſts and devils, not only men, who 
were very few ; but inthe old times, many men who lived 
innocently, a very good life, as yet did enjoy that ob. diene 

and 
| 


| 
R 
/ 


a =-A_ =»: 


Oe — 


Book [ IT. Of Occult Philoſophy, 


and power, as Sawp/on, David and Daniel over the Lions, E1;. 
ſa over the Bear, ,Paul over the Viper?; and many eAvcho- 
rites lived in the deſerts, in Caves and Dens of wild beaſts, 
not fearing, nor receiving any hurt ; for as by fin that divine 
CharaRter is obſcured, ſo lin being purged and expiated, it a- 
2ain more and more ſhineth forth, 


LR __— 


CHAP. XLI. 


What concerning man after death, diverſe Opinions. 


N generall it is appointed for all men once to dye; death is 

facall to all ; but one is naturall, another violent, another 
voluntarily received, another inflited by humane lawes for 
offences, or by God for (in, that they ſeem not to have ren- 
dred a due to nature, but a puniſhment for fins ; which ( as 
the Hebrew Maſters ſaith } God remitteth to none ; Whence 
the Aſſembly delivered ro Ezechiah, that after the houſe of 
the SanAuary was pulled down, although there remained not 
any order of judiciary execution, yet there ſhould _ 
fold kind of puniſhment by the which-they might be con- 
demned, that no man guilty of death ſhould eſcape without 
retaliation ; for he which had deſerved to be ſtoned to death, 
was, God diſpenſing, either caſt down headlong from the 
houſe, or trodden in peeces by wild beaſts, or overwhelmed 
by ruine or fall ; but he which had deſerved tobe burned, 
was either conſumed by burnings, or finiſhed his life either 
by venemous bitings, or ſtings of a ſerpent,or by poyſon ; but 
he which ſhould dye by the (word, was killed either by the vic = 
lence of the (uriſdition, or by the tumult of the people or 
ion, or by the treachery of thieves ; he that ought to be 
hanged, was ſuffocated either in- the waters, or extinguiſhed 
by ſome other ſtrangling puniſhment ; and by the ground of 
this doQrine , that great Origen ſuppoſed} the Goſpel of 
Chriſt to be declared, He whe uteth the ſwordſhall perriſh by 
ivord. Moreover the Erthnick Philoſophers pronounced that 
xetaliation 


— 


Of Occult Philoſopby. = Book 111, 


retaliation of this kinde is Adraſtia, viz. an inevitable power 
of divine laws, by the which in courſes to come, is recompen- 
ſed to every one according to the reaſon and merits of his for. 
mer life; ſo 'as he who untaſtly ruled in the former life, in the 
other life ſhould relapſe into a ſervile {tate;he which hath pol. 
luted his hands with blood, ſhould be compelled to undergo 
retaliation ; he that lived a brutiſh life, ſhould be precipitz 
red and revolved into a brutiſh body ; of theſe things F/otiny 
writeth in his book of che proper Geniz« of every one ; ay. 
ing, whoſoever have kept humane propricty, do again aril 
men : but whoſoever have uſed ſenſe only, do return brute 
animals : yet ſo, as thoſe who uſe ſenſe eſpecially together 
with wrath, do ariſe wild beaſts ; but whoſoever uſe ſenſe by 
.concupiſcence and pleaſure, do return leacherous and glutte- 
nous beaſts : but if they ſhall live, not by ſenſe together with 
them,ſo much as by the degeneration of ſenſe, plants growup 
again with chem;for the vitals only, or chiefly, are living ;&all 
their care was that they might be curned into plants. Buc they 


= - I —- ©. 2 —" x; _ w_d« ._ 


which have lived being too much allured by muſick, not being Ml - 
depraved in other things, are born again muſical animals; w. 1 
they which have raigned without reaſon, become Eagles,unles p 
they have been tainted with any wickedneſs. But he which : 
hath lived civilly and vertuouſly,returnes a man. And Solow Wl © 
himſelf in the Proverbs calls man ſometimes a Lion, Tiger, n 
Bear, a Boare. Sometimes a Hare, ahunting dog, a Cory; A 
ſometirhes a Piſmire, a Hedghog, a Serpent, a Spider ; ſome- n 


times an Eagle, a Stork, a Cock, or any other bird, and many 
ſuch as theſe. But the Cabalits of the Hebrews do not admit 4 
thar ſouls are turned into brutes; Yet they do not deny but 
thar they that have wholly loſt their reaſon, ſhall in an other Ik 
lite be left to a brutiſh affeRion and imagination : they aſlert 
alſo that ſouls are revolved hither thrice, and no more; be- 
cauſe this number ſeems ſufficiently to ſuffice for the purgat- 
on of fins, according to that of Fob, He hath delivered Ty 
ſoul that it ſhould not proceed co death, but ſhould live, and 
and lee the light. Behold all cheſc things doth God work three 
times though each, that he might reduce their ſouls from cor- 
ruption, 


Book 1 IT. Of Occult Philoſophy. = 


ruption, and illuminate them with the light of the living. Bur 
now let us ſee what the Ancients opinion is, concerning the 
dead. When man dies, his body returnes into the earth, from 
which it was taken : the ſpirit returnes to the heavens, from 
whence,it deſcended, as faith the Preacher, The body returnes 
to the earth from whence it was,& the ſpirit returnes co God 
that gave it ; which Zacretie hath expreſſed in theſe verſes; 


what came from earth to earth returnes again ; 
What came from God, returnes from whence it came, 


But Ov:d expreſieth it better in theſe verſes. 


Fokr things of man there are; Spirit, Soul, Ghoſt , Fleſ; 
Theſe fonr fowre places keep and do poſeſs. 

The earth covers fleſh, the Ghoſt hovers o're the grave. 
Orcus hath the ſoul, Stars do-the ſpirit crave ; 


The fleſh being forſaken, & the body being defun& of life,is 
called a dead Carkaſs; Which as ſay the divines of the Hebrews, 
sleftin the power of the Demon Zaxzel, of whom it is ſaid 
in the Scripture, Thou ſoalt eat duſt all thy daies ; and els- 
whete, The duſt of the earth is hs bread, Now man was 
created of the dult of the earth, whence alſo that Demon is 
alled the lord of fleſh, and blood, whileſt the body is nor 
apiated and ſanRified with due ſolemnities. Hence not with- 
qut cauſe the Ancients ordained expiations of Carkaſles, thac 
thac which was unclean might be ſprinkled with holy water, 
rerfumed with incenſe, be conjured with ſacred orations, 
ave lights ſer by, as long as it was above ground, and then 
ulengch be buried ina holy place. Hence E/penor in Homer, 
Ibeſcech thee ( ſaith he ) V/yſſes, be mindful of mee, and 
kave mee not unburied, leſt being unburied I become an obs 
iR of the Gods wrath, Bur the fpicic'of a man, which is of a 
cred nature, and divineffipring ; becaule it is alwais fauir- 
ks, becomes uncapable of any puniſhment ;z Bur the ſoul if 
thath done well, rejoyceth together wich the ſpirit, and go- 


ve forth with itsAcrial Chariot, paſſeth freely co the quires 
of 


——ww——_—_— wy” Oe 7 . 


26 Of Occult Philojoply. — Book11] 


mn... 


of the Heroes, or reacheth heaven, where it enjoys all its 
ſenſes, aud powers, a perpetuall bleſſed felicity, a perfeRt 
knowledge of all things, as alſo the divine viſion, and poſleſſi 
on of the kingdom of heaven, and being made partaker of 
the divine power beſtows freely divers gifts upon theſcin. 
feriors, aS if it were an immortal God. Bur if it hath doneill, 
the ſpirit judgeth it, and leaves it to the pleaſure of the dive, 
and the ſad ſoul wanders about Hell without a ſpirit, like an 
image, as Dido complaines in Virgil; 


Arad now the great image of mee ſhall go 
TU naer the earth 


Wherefore then this ſoul being voyde of an intelligible el 
ſence, and being left to the power of a furious phantaſy, i; 
ever ſubjeRed by the rorment of corporeall qualities, know- 
ing that it is by the juſt judgement of God, for ever deprived 
of the divine viſion ( to which it was created ) for its {ins : the 
abſence of which divine viſion, as the Scripture teſtifies, isthe 
ground of all evils, and the moſt greivous puniſhment of all 
which the Scripture calls the pouring down of the wrath of 
God. «This image therefore of the ſoul enters into the phol! 
as an eAerial body, with which being covered doth tome- 


times adviſe freinds, ſometimes ſtir up enemies, as Dias threat: 
ens e/Eheas in Virgil ſaying, 


T.ll hant thee, and thee tortures I Will give, 


For when the ſoul is ſeparated from the body, the pertut- 
bations of the memory aud ſenſe remain. The Platoniſts fay 
that the ſouls, eſpecially of them that are ſlain, ſtir up ene 
mies, mans indignation not ſo much doing of it, as the divine 
Nemeſis and Demon foreſeeing, and permitting of it. $ 
the ſpirit of Vaboth ( as the maſters of the Hebrews interpret 
it ) becauſe in the end of its life it went forth with a deſire 0 
revenge, was made, to execute revenge, the ſpirit of a lye, an 
went forth,God permitting it, a lying ſpirit in the mouth 0 

| | 


” 8 —_ cnnw TY CY Faw 0 


\- 


Book Il. Of Occult Philoſophy, 


—— —— — p_ — _ 


— 


all che prophets, untill it made Achab go up unto Ramnthe 
Gilcad And Virgil himſclfe together with the Pythagortans, 
and *Pl.:toniſts, ro whom allo our Axſtin afſents; confefleth 
that ſeparated ſouls retain the freſh memory of thoſe thinss 
which they did 1a this life, and their will, whence he bings; » 


What care they Living had of horſes brave 
e1nd Arms, the ſame doth folly them lo th* grave. 


And Agazelin his book De Scientia Divina, and other 
Arabians , and Mahumatiiſts which were Fhilotophers, think 
that the operations of the ſoul , being common to the con- 
joyned body, impreſle upon the ſoul a Charatter of uſe and 
exerciſe , which ic being ſeparated will uſe, being Rrongly im- 
preſſed to the like operations and paſſions which were not de- 
ſtroyed in life time. And although the body and organ be 
corrupted, yet the operation will not ceaſe, but like aftcRions 
and diſpoſitions will remain. And theſe fouls the ancients call 
with a common name Lanes, whereof thoſe that were in this 
life innocent , and purifyed by morall vertues, were very 
happy ; And of them as Virgil ſings, 


——-T hat did for their conntry die, 

with prieſts Who in their lives vow'd chaſtity, 
eAnd ſacred Poets, who pleaſ'd Phacbus beſt, 
Or by invented arts mans life aſſiſt, 

And others in their memories renowned, —- 


Although they departed this life without the jutification of 
faith , and grace, as may Divines think , y£t their ſouls were 
carryed without any tuftering into happy pleaſant fields ; and 
as ſaith Virgil, 


T hey went to places and to plea/ant greens, 
And pleaſant [eats the pleaſant groves between, 


Where they enjoy certain wonderfull pleaſures, as alſo 
{enſitive 


Cm. om... an — - PR: Py 
- +. wm . 5 mn 


47 8 


Of Occult Philojophy. Book 111. 


ſenſitive, intelleAuall and revealed knowledge ; alſo per. 
haps they may be indoArinated concerning faith, and jultif. 
cation , as thoſe ſpirits long ſince to whom Chriſt preached 
the Goſpel in priſon. For as it is certain that none can be ſaved 
without the faith of Chriſt, ſo it is probable that this faith 
is preached to many Pagans and Saracens after this life, in 
thoſe receptacles of ſouls unto ſalvation, and that they are 
kept in thoſe receptacles, as in a common priſon, untill the 
time comes when the great Judge (hall examine our aQti- 
ons. To which opinion Laftantins, Irenens, Clemens, Ter« 
tullian, Auſtin, Ambroſe, and many more Chriſtian writers 
do afſent. But thoſe ſouls which are impure, incontinent, 
depart wicked, do not enjoy ſuch happy dreams, but wander 
full of moſt hideous Phantaſmes, and in worſer places, en- 
joying no free knowledge but what is obtained by concel- 


| fion, or manifeſtation, and with a continuall fleſhly deſire 


are ſubjeRed by reaſon of their corporcall corruption ro the 
ſenſe of pain}, and fear ſwords, and knives. Theſe without 
doubt Homer ſeemed to be ſenſible of, when in the eleventh 
book of his Ody(ſes he brings in the mocher of Ulyſſes being 
dead,ſtanding neer to him offering ſacrifice, but neither know- 
ing him,or ſpeaking tohim,whilſt he with his ſword drawn did 
keep off gholts from the blood of the ſacrifice. But atcer that 
Tyreſia the propheteſs adviſing of her, ſhe had; taſted of 
the ſacrifice , and had drunk the blood , ſhe preſently knew 
her ſon, and crying ſpake to him. Bur the ſoul of Tyres 
the propheteſie, notwithſtanding the drawn ſword, even be- 
fore ſhe raſted the bloud, knew U/) ſſes,and ſpake to him, and 
ſhewed him the ghoſt of his mother ltanding neer to him. 
W hatſoever vices therefore fouls have committed in the bo- 
dies unexpiated in this life,they are conſtrained carrying the 
habits of them along with them,to purge themſelves of them 
in hell, and to undergo puniſhment for them ; which che 
Poet explains in theſe verics ; 


When 


BookIlI, Of Occult Philoſophy. 


479 


— When they ate, 
T hen aoth not leave them all their miſery. 
T hey having not repented of their crimes, 


Auſt noW be puniſh d for their miſpent times. 


For as the manners and habits of men are in this life, ſuch 
affcions for the moſt part follow the ſoul after death, which 
then calls to mind thoſe things which ic did formerly do in its 
life, and then more intently thinks on them, for as much as 
then the divers offices of life ceaſe, as thoſe of nouriſhing, 
growing, generating, and various occupations of ſenſes , and 
humane affairs and comforts,and obſtacles of a grofſer body. 
Then are repreſented to the plantaſtick reaſon thoſe ſpecies, 
which are ſo muck the more turbulent and furious, by how 
much in ſuch ſouls there lies hid an intelleAuall ſpark more or 
leſſe covered, or al:ogether extinR.into which are then by evil 
ſpirits conveyed ſpecies either moſt falſe, or terrible : whence 
now it is tormented in the concupiſcile faculty, by the concu- 
piſcence of an imaginary good, or of thoſe things which ic did 
formerly aff-R in its life rime, being deprived of the power 
of enjoying them, although it may ſe-m to it ſelf ſome- 
times almoſt ro obtain its delights, but to be driven from them 
by che evil ſpirits into bitter corments , as in the Poets, Tan- 
talus from a banquet, Surdanapalus from embraces , Midas 
from gold, S$i/yphus from power ; and they called theſe ſouls 
hobgoblins, whereof if any taking care of houſhold affairs 
lives and inhab**s quietly in the houſe, it is called a houſhold 
20d , or familiar. But they are moſt cruelly rortured in che 
iraſcible ſaculty with the hatred of an imaginary evil, into the 
perturbations whereof, as alſo falſe ſulpitions, and moſt 
horrible Phancaſmes they then fall , and there are repreſented 
to them ſad repreſentations ; ſometimes of the heaven 
falling upon cheir- head , ſometimes of being conſumed 
by the violence of flames, ſometimes of being drowned ina 
eulfe, ſometimes of being ſwallowed up into the carch.ſ{»me- 
tmes of being changed inco divers kinds of bealts. ſometimes 


of being corn and devoured by ugly monſters, ſometimes of 
being 


7 "_ Of Occult Philoſophy. Book 111. 


being carried abroad, through woods ſeas, fire,air,and through 
feaitull infernall places, and ſometimes of being taken, and 
tormented by devils. All which we conceive happens to them 
after death no otherwite then in this life ro thoſe who are 
taken with a phrenſie, and ſome other melancholy diſtemper, 
or to thoſe who are affrighred with horrible chings ſeen in 
dreams , and are thereby rormented, as if thele things did 
really happen to them , Which truely are not reall but only 
ſpecies of them. apprehended;jin imagination : even ſo do hor. 
rible repreſentations of (ins terrific thoſe ſouls after death as 
if they were in a dream and the guilt of wickedneſs drives 
them headlong through divers places; which therefore Orphems 
calls che people of dreams, ſaying, the gates of Pluto cannot 
be unlocked ; within is a people of dreams ; ſuch wicked ſouls 
therefore enjoying no good places, when wandring 1n an 
Aeriall body.they repreſent any form to our ſight, are called 
hags,and goblins, inoftenſive co them that are £00d, but hurt- 
full ro the wicked,appearing one while in thinner bodies 3no- 
ther time in groſler,in the ſhape of divers animals, and mon- 
ters , whoſe conditions they had in their life time , as (ings 
the Poet, 


Then divers forms and ſhapes of brutes appear 
For he becomes a tyger, ſwine, and bear, 

A halie dragon, and a lioneſſe, 

Or doth from fire a dreadful! noiſe expreſſe; 

He doth trawſmute him{elf to divers looks, 

To fire,Wild beaſt s,and into running brooks. 


For the impure ſoul of a man, who in this life contraQed 
r00 great a habit tots body , doth by a certain inward at- 
feMion of the elementail body frame another body co it (clf 
of the vapours of the elements, retreſhing as it- were from 3n 
ealie matter as it were with a ſuck, that body which is con- 
tinually vaniſhing ; to which being moreover enſlaved as to 
voriton, and ſenſible initrument by a certain divine Law , doth 
in it lufter cold, and heat, agd whatloever annoys the body, 

ſpirit, 


ok [ 11. Of Occult Philoſophy. 


ſpirit, and ſenſe, as ſtinks, howlings, wailings,gnaſhing of the 
teeth,ſtripes,tearings,and bonds,as Virgil ſang; 


—— Ard therefore for their crimes 

T hey muſt be puniſh'd, and for miſpent times 
Muſt tortures feel ; ſome in the Winds are hung, 
Others to cleanſe their ſpotted ſins are flung 

Into vaſt gulfes,or purg'd in fire——— 


And in Homey in his Necyomancy Alcinons makes this rela- 
tion to Ulyſſes, 


Of T ytizs the dear aarling of the earth, 
Ive ſaw the body ſtretch d nme furlongs forth 
eAnd on each ſide of Whom a vultur great 


GnaWing his bowelS— 


Theſe ſouls ſometimes do inhabit not theſe kinds of bodies 
only, but by a too great affeRion of fleſh and bloud tranſ.- 
mute themſelves into other animals, and ſeiſe upon the bo- 
lies of creeping things, and brutes, entering into them, 
what kind ſoever they be of, poſſeſſing them like Demons. 
Tythagoras is of the ſame opinion, and before him 7ri/me- 
riſtus,a\ſerting that wicked ſouls do oftentimes go into creep- 
ing things, and into brutes, neither do they as eſfentiall forms 
vivifie and inform thoſe bodies, but as an inmate dwell there 
xina priſon, or ſtand neer them by a locall indiſtance as an 
nternall mover to the thing moved ; or being tyed to them 
re tormented,2s Ixion to the wheels of ſerpents, Syliphus to 2 
tone ; neither do they enter into brutes only, but ſometimes 
Into men, as we have ſpoken concerning the ſoul of Nabaoth 
which went forth a lying ſpirit in the mouth of the Prophets. 
Hence ſome have aſſerted that the lives, or ſpirits of wicked 
nen going into the bodies of ſome men, have diſturbed them, 
ad ſomecimes lew them, Which is more fortunately granted 
unto bleſſed ſouls that like good Angels they ſhould dwell in 


s, and enlighten us,as we read of Elias, that he being taken 
Ii from 


Of Occult Philoſophy. Book 11]. 


from men his ſpirit fell upon E1if9a : and el{[swhere we read 
that God took of the ſpirit which was in AZoſes, and gaveit 
10 70, men. Here lies a great ſecret , and not raſhly to be re. 
vealed. Sometimes alſo ( which yet is very rare ) ſouls arc 
driven with ſuch a madneſs that they do enter the bodies not 
only of the living, but alſo by a certain hellith power wander 
into dead Carkailſes, and being as it were revived commit 
horrid wickedneſles, as we read in Saxo Grammaticus, that 
Aſuitus and Aſmundus rwo ccrrain men vowed one to the 
other , that he that ſhould live longeſt ſhou!d be buried with 
him that was firſt dead : at length e4/#-t5 being fiſt dead, is 
buried in a great vaulr wich his dog , and horſe, with whom 
alſo eA/mundus by reaſon of his oath of friendſhip , ſuffered 
himſelf ro be buried alive, ( meat which he ſhould fora 


long time eat, being brought to him; ) in proceſle of time Eri- 


cus King of Swecia paſſingby that place with an army,breaking 
up the comb of A/uirus ( ſuppoſing that there was treaſute) 
the vault being opened , brought forth A/mmndus : whom, 


when he iaw having a hideous look , being ſmeared over with 


filthy corrupt blood which flowed from a green wound { for 
eA/nitus being revived, in the nights, took off with often 
ſtrugling his right ear ) he commanded him to tell him the 
cauſe of that wound : which he declares in theſe verles ; 


Why doth my viſage wan y0u thus amaze ? 
Since he that lives among ſt the dead, the grace 
Of beauty needs mnſt looſe ; I knoW not yet 
What daring Stygian feind of Aluit 

T he ſpirit ſent from hell, who there did eat 

A horſe, and dog, and being with this meat 

Not yet ſuffied, then ſet his claWs on me, 

Pull d off my cheek mine ear,and hence you ſee 
My noly ,wounaed,mangled bloody face; 

T his monſtrous Wight returned not to his place 
Without receiv'd revenge; I preſently 

Hu head cat off,and With a ſtake did 1 

His body thorough run 


Pat 


th 
(2 


(ſf- 


Book 111. bo Of Occult Philoſophy. 


Panſanias tels a ſtory not unlike to this, taken out of the 
interpreters of the Delphi ; viz. that there was a certain in. 
fernall Demon, which they called Exrinomus, who would ear 
the fleſh of dead men, and devourit fo that the bones would 
ſcarce be left. We read alſo in the Chronicles of the ({reten- 
ſans, that the ghoſts which they call atechane were wont to 
return back intv their bodies, and go into their wives, and 
lie with them; for the avoyding of which, and that they might 
annoy their wives no more,it was provided in the common 
lawes that the heart of them that did ariſe ſhould be thruſt 
thorow with a nail, and their whole carcafſe be burne. Theſe 
without doubt are wonderfull things, and ſcarce credible, bur 
that thoſe lawes, and ancient Hiſtories make them credible. 
Neither is it alcogether ſtrange in Chriſtian Religion that ma- 
oy ſouls were reſtored to their bodies,before the univerſall re- 
ſurretion, Moreover we belecve that many by the (ingular 
favour of God are together with their bodies received to 
zlory, and that many went down alive to hell. And we have 
heard chat ofcentimes the bodies of the dead were by the de- 
vils taken from the graves,without doubt for no other uſe then 
to be impriſoned, and tormented in their hands. And to theſe 
priſons and bonds of their bodies there are added alſo the 
poſſeſſions of molt filthy and abominable places, where are 
AEtnewn fires, gulfes of water, the ſhakings of thunder, and 
lightening , gapings of the carth, and where the region is 
void of light , and receives not the rayes of the Sun, and 
knows not the light of the Stars, bur is alwayes dark. Whi- 
ther Vlyſſes 1s reported in Homer to come,when he (ings, 

* 
Here people are that be Cymmerian naw'd, 
Drown'd in perpetuall darkneſs,it 1s fam'd, 
hom riſing, nor the ſetting ſun doth ſee, 
But With perpetuall night oppreſſed be. 


Neither are thoſe meer fables which many have recorded of 
the cave of Fatricins, of the den of U#lcan of the /ftrear 


ayes, and of the den of N#rfia, many that haye ſeen and 
Ii 2 known 


484 Of Occult Philoſophy. Book I 1. 


A 


know them teſtifying the ſame. Alſo Sexo Grammatic: tells 
of greater things then” theſe of the Pallace of Gerwthus, and 
| of the cave of Uparthiloc:ts * Allo Pliny, Solinus, Pythias, 

Clearchus, of the wonder: ull prodigies of the Northern lea, 

of which Tacitzs allo in his hiſtory of Dr#ſ#s ſhewes that in 

the German ſca there wandred ſouldiers by whom divers mi- 
e raculous unheard of things were leen, viz. the force'of whirl. 
| pools, unheard of kinds of birds, fea monſters like men and 
beaſts ; and in his book of Germany he te)ls that the Helduj.l 
ans, and »Axions, who had the tace of men, but their other 
parts were equall to bealts,did dwell there, Which withour all 
doubt were the works ot gholts and divels, Of theſe alſo Clay. 
aiannus long time lince lang, 


Tn th extream bounds of F-2:ch there is a place, | 
Encompaſſ'd by the jea, Where in hi5 race 
Fame ſaith Ulyſies ha: ing taſted blood, | 
A ſecret people did deicry Where loud | 
And monrnfull plaints were heard of wanaring ſpirits 
hich did the country people much affright. 


Ariſtotle relates of the -/£ol:an Tlands neer ' 7raly, thatin Ml ; 

Lipara was a certain tombe, to which no man could go ſak: Ml © 

by night, and that there were Cymbals and ſhrill voyces Ml 1; 

with certain abſurd loud laughters ; alſo tumults and empty Ml ;; 

ſounds made,as the inhabitants did ſtrongly aver; and that up- MW 1 

on atime acertain yong man being drunk went thither, ard I - 

about night fell aſlcep neer the cave of the rombe, and was fl - 

aicer the third day fond by them that ſought him, and wi ff y 

| taken u> for dead ; who being brought forth, the ſolemnicies 
Y of the ſunerall being ready, ſuddainly aroſe up, and toldin ſ. 
Eq order, tothe great admiration of all, many things whichte MW 
| had ſeen and ſuffered. There is alſo in Novergia a certain 
mountain moſt dreadfull of all, cirrounded by the fea, which 

commonly is called Hethelberging, repreſenting Hell, wherc 

there are heard great bewailings, howlings, and ſcritchings1 

mile round about, and over which great vulters and mo! 

black 


Book I 11. Of Occult Philoſophy. 


485 


black. Crows fly, making moſt horrible noyſes, which forbid 
any to come neer it : Moreover from hence flow two foun- 
taines whereof the one is moſt intenſe cold, the other moſt in- 
tenſe hot, far exceeding all other elements. There is alſo in 
the {ame country toward the Southern corner thereof a Pro. 
montory called Nadhegrin, where the Demons of the place 
are ſeen by all, in an acriall body. There 1s alſo in Scor/and 
the Mountain Doloroſ#s , from whence are heard dreadfull 
lamentations: and in Thrringia there is a mountain called 
Herriſenus, where dwelt Sylvan, and Satyrs, as fame and 
experience teacheth, and faithfull writers teſtitie. There are 
in divers Countries and Provinces ſuch like miracies as theſe, 
I will not relate here thofe things which I have ſeen with mine 
eyes, and felt with mine hands, leaſt by the wonderfull-admi-. 
rablenes & ſtrangeneſs of them I ſhould by the incredulous be 
xccounted a lyar. Neither dol think it fit to paſs by what 
many of our age think concerning the receptacles of ſouls, not 
much differing from theſe which we have now ſpoken of : of 
which 7ertelian in his fourth book again(t the herefies of 
Marcion ſaith, It is apparent to evey wiſe man, which hath 
ever heard of the Elyſcan fields that there 1s ſome Jocall deter- 
mination, ( which 1s called efbrahams boſome ) for the re. 
ceiving of the ſouls of his ſons, and that that region is notce- 
k{tial,yer higher then hell,where the ſouls of the juſt re(t,uncill 
the conſummation of things reſtore the reſurreRion of all 
things with fulnes of reward. Alſo Peter the Apcſtle faith ro 
Clemess aking him of theſe things, thou dolt conſtrain mee O 
Clemex;s to publiſh ſomething concerning things unutterable: 
Yet as far as 1 may, I will. Chriſt, vhSrom the beginning & 
alwaies was, Was alwaies through each pRn_ though 
ſkcretly, preſent with the godly, with tho!e elpecially by 
Khom he was defired and to whom he did molt often appear. 
But it was not time, that the bodies then being reſolved, there 
ſhould be a reſurreRion : but this rather ſeemed a remune- 
tion from God, that he thac was found jult, ſhould remain 
longer ina body, or that the Lord ſhould rranſlate him ( as 
we lee clearly related in the ſcripture of ſome certain iuſt: 
£43 men, ) 


— -- 


” 


_—_ —  ; 


o 
Ri re EN ce es 


Of Occult Philoſophy. Book 1 of 


men- ) After the like example God dealt with others, who 
pleaſed him well,and fullfilling his-will were being trarſliced 
to Paradiſe reſerved for a kingdome. But of thofe who could 
not fullfll the rule of juſtice, but had ſome relique of wicked. 
neſs in theit fleſh, the bodyes indeed arcreſolved,but ſouls are 
kept in 200d and pleaſant regions, that in the refurreiou of 
the dead, when they ſhall receive their bodies,being now purg. 
ed by reſolution, they may enjoy an eternall inheritance for 
thoſe thingswhich they have done well. Irene alſo in the end 
of his bookwhich he wrot againſt the Hereſics of the Valentini- 
ans, faith: Whereas the Lord went in the middle ,of the ſha- 
dow of death, where the ſouls of the dead were, and after roſe 
again corporeally,and after reſurreRion was taken up,it is ma- 
nifeſt that the ſouls of his diſciples(for whom he worked theſe 
things ) ſhould go to ſome inviſible place,appoynted by God, 
and there tarry untill the reſurreMion, afterwards receiving 
their bodyes, and riſing again perfeRly,z e. corporeally, as the 
Lord aroſe, ſo (hall they come into the preſence of God ; for 
no diſciple is above his maſter ; But every one ſhall be perfeR 
as his Maſter. Therefore even as our Maſter did not preſent- 
ly fly and go away, but expeQed the time of his reſurreRion 
determined by the father, which is alſo manifeſted by Jon, 
after three daies ariſing he is taken up ; So alſo ought we to 
expe the time of our reſurreRion determined by God, fore- 
told by the Prophets; and ſo rifing again we ſhall be rakenup, 
as many as the Lord ſhall account worthy of this honor; 
Lattantius Firmianus allo agreeth to this, in that book of 
Divine inſtitutions,whoſe title is of Divine reward ; Saying, 
ler no man think, that @& ſouls atter death are preſently judg- 
ed ; for they are all detained in one common cuſtody, untill 
the time cometh in which the great Judge ſhall examine de- 
ſerts; then they whoſe righteouſneſs ſhall be approved, ſhall 
receive the reward of immortality : but they whoſe (ins and 
wickednes are detected, ſhall not rife again, but being dcefti- 
nated for certain puniſhment, ſhal be ſhut up with the wicked 
angels into the fame darknes: of the ſame opinion are Axſtine, 
and Ambroſe, who ſayth in his Enchicidion, The time which 
is 


= , wa 


AQ = X © 


- a FF -—n © 


Book ITE Of Occult Philoſophy. 


487 


is interpoſed betwixt the death of man and the laſt reſurreai.. 
on, containeth the ſoul in ſecret receptacles ; as every one is 
worthy of reſt or ſorrow, according to that which it obtai- 
ned whilſt ic lived in the fleſh ; but Ambroſe in his book con- 
cerning the benefits of death, ſaith!i; The writing of E/dras 
calleth the habications of the ſouls, ſtore houſes ; which he 
meting with the complaints of man{becauſe that the Juſt who 
have gone before, may ſeem, even to the day of Judgement 
viz, for along time, to be wonderfully defrauded of their 
juſt recompenle of reward ) doth liken the day of judgment 
to a garland ; for the day of reward is expeRted of all, that 
in the mean time both the conquered may be aſhamed, and 
the conquerors may attain the palme of vitory ; therefore 
while the fulnes of times is expeRed,the ſouls expeR their due 
recompenſe ; puniſhment remaining for ſome, glory for 0- 
thers; and in the fame place he calleth Hell a place which is 
not ſcen, which the ſouls go to being ſeparated from the bo- 
dies; And in bis ſecond book of {ain and Abel, he ſaith, the 
ſoul is looſed ;from the body, and after the end of this life, is 
even as yet in ſuſpence, being doubrfull of the judgement to 
come ; To theſe aflenteth that evangelical ſaying, concer- 
ning the laſt iudgment,Chriſt ſaying in Matthew, Many ſhall 
ſay to mee in that day, Lord, Lord, have we not propheſied in thy 
name, and in thy name caſt out Devils? And then [ ſhall cox» 
feſs to them, that I never kyew them ; by which ſpecch it ſee- 
meth to be clear, that even untill this day they were uncertain 
concerning their ſentence, and by the confidence of miracles 
which they had performed in the name of Jeſus, whilſt the 

lived,to have bin in ſome hope of ſalyation;Thereftore becauſe 
the judgement of ſouls is deferred untill the laſt day, many 
Theologians think that ſatisfaRory interceſſions may help nor 
only the Juſtified, bur alſo the damned, before the appoynted 
day of iudgment. So Trajan the Emperor was delivered from 
Hell by Saint Gregory, aud Juſtified to ſalvation, though ſome 
think that he was not freed from the guilt ofpuniſhment, but 
the Juſtice of puniſhmeat was prorogued untill the day of 


iudgment ; But Thomas Aquinas faith it ſcemeth more pro- 
It 4 bable 


- OV eros AA AAAS 


Of Occult Philoſophy. Book II 


8 


bable, that by the inrerceſſions of S. Gregory, Traian lived 
again , and obtained a gracious power by the which he waz 
freed from the puniſhment and guilt of fin ; and there are ſome 
T heolooians who think , that by the Diriges for the dead nei. 
ther the puniſhment nor the guilt is taken away or detrafted, 
but that only ſome eaſe and ali wagemenr of the pains is pro. 
cured; and this by the fimilitude of a ſwearing porter, who 
by the ſprinkling of fome water ſeemeth to be eaſed of the 
weipht of his burthen , or helped to carry it more ealily_ al. 
though nothing of the burthen be taken oft : Yer the common 
opinion 'of Theologians denyeth that prayers or funerall Dj- 
riges do caule any favour for the guilty within the gates of 
Plto : but ſeeing all theſe things are 6f an incomprehenſible 
obſcurity , many have vainly whet their wits in them : There. 
fore we holding to the opinion of Arſtive, as he ſaith in the 
tenth book on Geneſis, do aftrm, Thar it is better do doubt 
concerning occult things, then to contend 'about ungertain 
things; for I doubt not but that that rich man is to be under. 
ſtood in the flames of pains, and that poor man in the re. 
freſhment of joyes ; but how that flame of hell, that boſom 
of Abraham, that tongue of the rich man, that torment of 
thirſt, that drop of cooling, are to be underſtood, it is hard. 
ly fonnd out by the modelt ſearcher, but by the contentior:s 
never ; but theſe things being for this preſent omitted, we 
haſten to further matters and will diſpute concerning the re- 
ſtitution of ſouls, 


CHAP. XULIIL. 


- 
By What wayes the Magicians and Necromancers do think, they 
can call forth the ſouls of the dead, 


B* the things which have been already ſpoken, it 1s 
manifeſt that ſouls after death do as yer love their 
body which they lefr, as thoſe ſouls do whoſe bodies want 
a due buriall pr have left their bodies by violent death, and 
as yet wander about their carkaſſes in a troubled and _ 

Pt1it, 


Book I [ I, Of Occult Philoſophy. 


489 


ſpirit, being as it were allured by ſomething that hath an af. 
finiry with them ; the means being known by the which in 
times paſt they were joyned to their bodies, they may eaſily be 
c:lled forth & allured by the like vapours, liquors and favours, 
certain artif:ciall lighes being alſo uted, ſongs, ſounds and ſuch 
like , which do move the tmaginative and ſpitituall Harmony 
of the ſoul ; alſo ſacred invocactions, and fuch like, which be- 
long co Religion,ought not to be negleed, by reaſon of the 
portion of the rationall ſoul, which 1s above nature - $0 the 
witch 1s ſaid to have called up Samuel, and the 7 heſſe..ian pro- 
pheteſle in Lncan, to have cauſed a carcafle to ſtand upright : 
Hence we read in Pocts, and choſe who relate thele things, 
that the ſouls of the dead cannot be called up without blood 
and a carkaſſc : but their ſhadowts to be ealily allured by the 
fumigations of theſe things ; egges being allo uſed , and milk, 
honey, oil, wine, water, flowre, as it were yeclding a fit me- 
dicine for the ſouls ro reaſſume their bodies, as you may ſee in 
Homer , wacre C'irce at argCinſtrudterh Ulyſſes ; yer they 
think, that theſe things can be done in thoſe places only where 
theſe kinds of fouls are known to be molt converſant, either 
by reaſon of ſome attinity, as their dead body alluring them, 
or by reaſon of ſome affeRion imprinted in their life, drawing 
the ſoul ic ſelf to certain places , or by reaſon of ſome helliſh 
nature of the place ; and therefore fit for the puniſhing or 
purging of ſouls : places of this kind are belt known by the 
meeting of nournall viſions and incurſions, and ſach like 
Phantatmes ; Some are ſuthciently known by themſelves, as 
buciall places and places of execution, and where publike 
ſaughters have lately bcen made, or where the carkalles of 
the f]ain , not as yet expiated , nor rightly buricd, were ſome 
ſew yeers (ince put into the ground ; for expiation and exor- 
cifation of any place, and allo the holy right of buriall be- 
ing duely performed to the bodies , otcentimes prohibiterh 
the ſouls themſelves to come up, and drivech them farther oft 
the places of judgement ; Hence Necromancy hath its name, 
becaule it worketh on the bodies of che dead, and giverh an- 


ſwers by the gholts and apparitions of the dead, and {ubter- 
rany 


490 


Of Occult Philoſopby. Book 111, 


rany ſpirits, alluring them into the carkafles of the dead, b 
certain helliſh charms, and infernall invocations, and by 
deadly ſacrifices, and wicked oblations; ſuch we read in Lycan 
of Erichthone the witch , who called up the dead, who fore. 
told to Sextus Pompey all the event of the Pharſalian War: 
There were alſo in Phigalia a city of eArcadia, certain magi- 
cians,prieſts moſt skilful in ſacred rites,& raiſers up of the ſouls 
of the dead : and the holy ſcriptures teſtifie,that a certain wo- 
man a witch called up Samwels ſoul : Even ſo truely the ſouls 
of the ſaints do love their bodies, and hear more readily 
there , where the pledges of their reliques are preſerved : 
but- there are two kinds of Necromancy, the one called 
Necyorpancy, railing the carkafſes, which is not done without 
blood. The other Sciomarcy, in which the calling up of the 
ſhadow only ſufficeth : to conclude,it worketh all its experi- 
ments by the carkaſes of the ſlain , and their bones and mem. 
bers, and what is from them, becauſe there is in theſe things 1 
ſpirituall power friendly to them. Therefore they eaſily allure 
the lowing down of wicked ſpirits, being by reaſon of the 
ſimilitude and propriety very familiar : by whom the Nerre- 
mancer {trengthened by their help can do very much in hn- 
mane and terreſtriall things, and kindle unlawfull luſts, cauſe 
dreams,diſeaſes,hatred and ſuch like paſſions, to the which alſo 
they can confer the powers of theſe ſouls, which 2s yer being 
involved in a moiſt and turbide ſpirit , and wandering about 
their caſt bodies, can do the ſame things that the wicked ſpi- 
rits commit;ſ{ceing therfore they experimentally find, that the 
wicked and impure ſouls violently plucked from their bodies, 
and of men not expiated , and wanting buriall, do ſtay about 
their carcaſes, and are drawn to them b affinity, the witches 
eaſily abuſe them for the efteRing of their witchcrafts,alluring 
theſe unhappy ſouls by the appoſition of their body or by the 
raking of ſome part thereof,and compelling them by their 
devilliſh charmes, by entreating them by the deformed car- 
kaſes diſperſed chrough the wide fields, and the wandering 
(hadowes of thoſe that want burials, and by the ghoſts ſent 


*back from Acheron, and the gueſts of hell, whom untimely 


death 


we $3 © BOP 2 -— = qa wWA .- >. 3” bw di » 


t 


m— a FT 9 —- © > tt. > $fv> uf 


BookIII. Of Occult Philoſophy. 


death hath precipitated into Hell ; and by the horrible deſires 
of the damned, and proud devils revengers of wickedneſſes, 
But he which would reſtore the ſouls truely to their bodies, 
mult firſt know what is the proper nature of the ſoul from 
whence it went forth, with how many and how great degrees 
of perfeftion it is repleniſhed , with what intelligence it is 
ſtrengthened, by what means diffuſed into the body, by what 
harmony it ſhall be compaRted with ir , what affinity it hath 
with God, with the intelbgences, with the heavens, elements 
and all other things whoſe image and reſemblance it holdeth. 
To conclude , by what influences the body may be knit toge- 
ther again for the railing of the dead,requireth all theſe things 
which belong nor to men but to God only, and to whom he 
will communicate them, as to E/;pat who raiſed up the ſon of 
the Shunamite ; (o allo Alceſtis it reported to have been raiſed 
by Hercules , and to have lived long after; and Apollonizs T y- 
anenſis reſtored a dead maid to lite, And here is to be noted 
that ſometimes it happenerh ro men, that their viviſying ſpiric 
is retraRed in them, and they appear as dead and without 
ſenſe, when as yet the intelleAual nature remaineth uniced co 
the body, and it hath the ſame form, and remaineth the ſame 
body, alchough the power of vivifyng extendeth not it ſelf 
into it aRually , but remaineth retraRted in the union with the 
intelleQual nature ; yet it ceaſeth not to be ; and although 
that man may truly be ſaid to be dead , inaſmuch as death is a 
want of a vivifying ſpirit, yet is it not truly ſeparated ; and 
that body can be wakened again and live ; and chus many mi- 
racles appear in theſe ; and of this kind many have been ſeen 
amongſt the Gentiles and Jewes in former ages,1n the number 
of which is that which Plato reciteth in his tenth book de 
Republ. viz. that one Phereus of Pamphilia lay ten dayes 
amongſt the ſlain in battle, and after chat he had been taken 
away and laid to the fire two dayes, he revived and told many 
wonderfull things which he had ſeen in the time of his death ; 
and concerning theſe things we have ſpoken partly in the firſt 
book , and ſhall yet ſpeak further anon where we (hall ſpeak 
of Oracles which come forth ina Rapture, Extaſie, and in 
the Agony of dying men, CHAP, 


Of Occult Philoſophy. Book 1 1[ 


CHAP. XLIII. 


Of the power of . mans ſoul, in the mind, reaſon and imagina- 
£108, 


Ans ſoul conſiſteth of a mind, reaſon and imagination; 

the mind illuminates reaſon, reaſon floweth into the 
imagination: All is one ſoul. Reaſon unleſs it be illuminated 
by the mind, is not free feom errour : but the mind giveth not 
light ro reaſon, unleſs God enlighten, v4z. the hilt light ; for 
the firſt light is in God very far exceeding all underſtanding : 
wherefore ir cannot be called an intelligible light ; bat this 
when it is infuſed into the mind, 1s made intelleRuall, and can 
be underſtood : then when it 1s infaſed by the mind to the 
reaſon, it is made rationall, and cannot only be underſtood 
but alſo conſidered : then when it is infuſed by the reaſon 
into the phantaſie of the ſoul , it is made not only cogitable, 
bur alſo imaginable ; yer it is not as yet corporeall ; bit 
when from hence it goeth. into th: Celcltiall vehicle of the 
ſoul ; ir is firlt made corporeall, yet not manifeſtly ſenſible :ll 
it hath paſſed into the elementall body, either ſimple and Ae- 
rial,or compound in the which the light is made manifeſtly yi. 
ible ro the eye ; The Chalacan Philotophers contidering this 
progreſle of light, declare acertain wonderfull power of our 
mind: iz. that it may come to paſle,that our mind beingtirmly 
fixed on God, may be filled with the divine power;and being 
ſo repleniſhed with light, its beams being diffuled through all 
the medi, even to this grofle, dark, heavy,mortall body, it 
may endow it with abundance of lizht, and make it like the 
Stars, ard equally ſhining, and alſo by the plenty of its 
beams and lighcnels lift it on high , as firaw lifted up by the 
flame of fire, and can preſently carry the body as a tpirit into 
remote parts, So we read of /h1ilip in the AdRts of the Ap0- 
files, who bap:1zing the Exnrchin [ndis, was preſently found, 
in Azotzi7, Ihe hike we read of Hybacuc in Daniel : lo othcis 
going through the doors being (but, clcaped both their 


Keepers 
an 


Book III, Of Occult Philoſophy. 


493 


keepers and impriſonment; as we read of Perey the Apoſtle 


and of Petey the Exorciſt : He may the lefſe wonder art this, 


who hath ſeen thoſe famous melancholick men, who walk in 
their fleepes and paſſe through places even unpaſlible, and af 
cend even unacceſſible places, and exerciſe the works of thoſe 
that are awake, which they themſelves being awake could 


not do;zof the which things there is no other reaſon in nature, 


than a (trong and exalted imagination : but this power is in 
eycry man & it is in the ſoul of man from the root of his Crea- 
tion ; but ir 1s varied in diverſe men, an ſtrength and weakneſs, 
and is encreaſed and diminiſhed according to his exerciſe and 
uſe, by the which it is drawn forth from power into aq, 
which thing he that rightly knoweth, can aſcend by his know- 
ledge, even untill his imaginative faculty doth tranſcend and is 
joyned with the univerſal] power, which Alchinds, B.icon, 
and Gulielmus Pariſienſis do call the ſenſe of nature; Vir- 
cl, the Etheriall ſenſe , and Plaro the ſenſe. of the vehicle : 
2nd his imagination is made molt ſtrong , when that Etheriall 
and Celcſtiall power is poured out upon ir, by whoſe bright- 
neſs it is comforted, untill it apprehend rhe ſpecies, notions 
and knowledge of true things, fo that that which he chought 
inhis mind , cometh to patle even as hethought, and ir o0b- 
taineth ſo great power, that it can plunge, joyn and inſinuate 
it ſelf into the minds of men, and make them certain of his 
thoughts , and of his will and defire , even thorow large and 
remote ſpaces , as if they perceived a preſent objeA by their 
ſenſes; and it can in lictle time do many things , as if they 
were done without time; yet theſe things are not granted to 
all, but to thoſe whoſe imaginative and cogitative power 1s 
moſt ſtrong and hath arrived to the end of ſpeculation ; and 
he is fitted to apprehend and maniteſt all chings, by the 
ſplendour. of the univerſall power , or intell|:gence and 
jpirituall apprehenſion which 1s above him : and this is that 
neceſſary power , which every one ought to follow and 
obey, who followeth the truth ; if therefore now the 
power of the imagination is ſo great, that it can inſt- 


nuate it ſelf unto whom it pleaſeth, being neither hindced nor 
| le£ 


Of Occult Philoſopby. = Book 111. 


ler by any diſtance of time or place, and can ſometimes draw 
its heavy body along with it, whither it imagineth and dreams 
eth : There is no doubt but that the power of the mind is 
greater , if at any time it ſhall obtain its proper nature, and 
being no way oppreſſed by the allurements of the ſenſes,(hll 
perſevere both incorrupted and like it ſelf ; but now for ex- 
ample , that the ſouls abound with ſo plentifull Light of the 
Celcſtlall Scars, and hence, a very great a bundance of light 
redoundeth into their bodies ; ſo Loſes face did ſhine , that 
the children of //rae/ could not behold him by reaſon of the 
brightneſs of his countenance; thus Socrates was transfigured, 
as we read, that in light he overcame the luciferous wheels of 
the Sun; So Zoroaſtes being transfigured, his body was takenup, 
So Eliah and Enoch aſcended to heaven in a certain ficry-cha. 
riot, ſo Pax! was rapt up into the third heaven : So our bodies 
aſter the judgement of the world,ſhall be called Glorified,and 
in like manner be rapt_ up, and we may ſay by this means, 
- ſhall ſhine as the'Sun and Moon ; which thing that it is pol. 
ſible, and hath formerly been done , Avicebroz the Moore, 
and Avicen the eArabian and Hippocrates of Cous,and all the 
ſchool of the {haldeans do acknowledge and confirm : More. 
over it is reported in Hiſtories, that Alexander the great be- 
ing circumvented and in great danger in /dia, did fo burnin 
mind,that he ſeemed to the Burbarians to calt forth light ; the 
father of Theodoricus allo is reported to have caſt forth ſparks 
of fire through his whole body; the ſame thing a wiſe man 
alſo delivered concerning himſelf, ſo that ' ſparkling 
flames did break forth here and there even with a noiſe; 
neither is this power of the foul found in men only, but ſome- 
times even in beaſts, as inthe horſe of 7iberizzs, who ſeemed 
to ſend forth Alames out of his mouth. Bur the mind is above 
fate in ptovidence , therefore is not afteed either with the 
influences of the heavenly bodies, or the qualities of na- 
turall chings ; Religion therefore can only cure ir ; but the 
ſenſitiveneſs of the foul isin fate , above nature, which is in a 
certain manner the knot of the body and ſoul,and under fate, 
above the body ; therefore it is changed by the influences of 
the 


_ — 


Book I IT. Of Occult Philoſophy. 


the heavenly bodies, and affeRed by the qualities of naturall 
and corporeall things : now I call the ſenſiciveneſs of the ſoul, 
that vivifying and-reRifying power of the body,the originall 
of the ſenſes;the ſoul it ſelf doth manifeſt in this body its ſenſi- 
tive powers and perceiveth corporeall things by the body,and 
locally moverh the body , and governeth it in his place, and 
nouriſheth it in a body, In this ſenſitiveneſs two moſt Princt- 
pal powers predominate; viz.0ne which is called the Phantaſy, 
or imaginative or cogitarive faculty, of whoſe power we have 
already ſpoken , where we have handled the pailions of the 
ſoul:the other which is called the ſenſe of naturegof the which 
alſo we have ſpoken, where we made mention of witch- 
craft, Man therefore by the nature of his body is under fate; 
the ſoul of man, by the ſenſitiveneſs inoveth nature in Fate, 
but by the mind is above fate,in the order of providence; yet 
reaſon is free at its own choice ; therefore the ſoul by reaſon 
aſcendeth into the mind , where it is repleniſhed with divine 
light ; ſometimes 1t deſcendeth into ſenſitiveneſs and is af- 
feed by the influences of the heavenly bodies, and qualities 
of naturall chings , and is diſtrated by the paſſions and the 
encountring of ſenſible objeRs : ſometimes the ſoul revolverh 
it ſelfe wholly into reaſon, ſearching out other things either by 
diſcourſe , or by contemplating it ſelf : for it is poſlible, that 
that part of the reaſon, which the Peripateticks call the poſ- 
ible Intelle&t . may be brought co this , that it may freely 
diſcourſe and operate without converſion to his Phancaſmes: 
for ſo great is the command of this reaſon, chat as often as 
any thing incurreth either into che mind,or into the ſenlitive- 
neſs,or into nature, or into the body , 1t cannot paſle into 
the ſoul,unleſs reaſon apply it felf co it ; by this means the ſoul 
perceiveth ir ſelf neicher to ſce, nor hear, nor tee), not thar it 
luf.rech any things by the externall ienſes, until] cogirative 
reaſon firſt apprehend :t ; bur it apprehenderh ic when it is at 
l:aſfure, not when it carneſtly gapeth after anotier thing, as 
we manifeſtly ſce by th: '© who heed not tholte hat they meet, 
when they more tc:iouſly think on ſome thing elſe. Know 


therefore that neither che ſuperivur intluences, nor natu; all 
attcctions 


Of Occult Phils/ophy. Book L1I 


—O—  —— — — ———— 


— — ——— _ 


affeRions,nor ſenſations, nor paſſions either of the mind or 
body, nor any ſenſible thing whatſoever , can work or pe. 
netrate into the ſoul unleſs by the Judgement of reaſon it ſelf, 
Therefore by its a&, not by any cxtrinſecall violence , can 
the ſoul be either affeRed or diſturbed , which thing even in. 
numerable Martyrs have proved by their Martyrdom : $9 
eAnaſarchus a Philoſopher of eAbdera , who , who by the 
the command of Nicocreontes a tyrant of Cyprus, being caſt 
into a concave ſtone negleRing the pains of his body , whil 
he was pounded with-iron peſtils , 1s reported to have (aid : 
pound, pound the ſhell of Anaſarchus , thou nothing 
hurteſt Anaſarchns himſelf : The tyrant commanded his 
tongue to be cut off, bur he with his own teeth did bite it off, | 
and did ſpit it in the face of the Tyrant. 


—— 


CHAP, XLIV,. 


Of the degrees of ſouls, and their deſtruftion or Immortaluty, 


He minde, becauſe it is from God (or from the intelli- 

gible world, is therefore immortal and eternal ; but ret- 
on is long-lived by the benefit of its celeſtial original from 
the Heaven ; but the ſenficive becauſe it is from the boſome of 
the matter and dependeth on ſublunary nature, is ſubje to 
deſtruction and corruption: therefore the ſoul by its minde 
is immortal], by its Reaſon long. lived in its etherial vehicle, 
but relolvable unleſs it be reſtored in the circuit of its new 
body;therefore it is not immortal, unleſs it be united to an im- 
mortal mind:therefore the ſerſitivenes of the ſoul or the ſen. 
tive or animal foul, becaule it is produced out of the boſome 
of a corporeal matter, the body being reſolved, peritheth to- 


" gether with it, or the ſhadow thereof remaineth not long in 


the vapours of its reſolved body, partaking nothing of immor- 
tality , unleſs it be alſo united co a more ſublimed power; 
therefore the foul which is united to the minde, is called the 
Soul {tanding not falling ; bur all men obtain not this minde, 
becaule 


Book I [T. | Of Occult Philoſophy. 


—_ — 


becauſe / as Hermes ſaith) God would propound it as it 
were a prize and reward of the ſouls, which they that ſhall 
negleR, being without minde, ſpotted with corporeall ſenſes, 
and made like to irrational creatures,are allotted to the ſame - 
deſtruRion with them, as Eccleſiaſtes ſaith : there is the ſame 
deſtruRtion of man and beaſts, and the condition of both is 
equall ; as man dieth, ſo alſo they dye, yea they have all one 
breath, ſo that man hath no preheminence over a beaſt ; thus 
far he. Hence many Theologians think, that the ſouls of men 
of this kinde have no immortality after they have left their 
body, but an hope of the reſurrection only, whenall men 
hall be reſtored. eA#/?inrelateth that this was the hereſie 
ofthe Arabians, who affirmed that the ſouls periſhed roge- 
ther with their bodies; and in the day of judgement did ariſe 
122in with them ; whoſoever therefore being upheld by the 
divine grace have obtained a mind, theſe according to the 
proportion of their works become immortal{as Hermes ſaith) 
having comprehended all things by their underſtanding, which 
are in the earth, and in the ſea,and in the Heavens, and if there 
be any thing beſides theſe above heaven, ſo that they behold 
even goodneſs it ſelf: but they who have lived a middle life, 
thouzh they have not obtained the divine intelligence, but a 
certain rationall intelligence of it ; theſe mens ſouls, when they 
ſtall depart from their bodies, are bound over to eertain ſe- 
cret receptacles, where they are afteRed with ſenſitive powers, 
ind are exerciſed in a certain kindof at ; and by imagination, 
ind the iraſcible & concupilcible vertues, do cither extreamly 
rejoyce, or greivouſly lament. Of which opinion Saint A«ſt:n 
allo was, in his book which he wrote of the ſpirit and ſou); The 
viſe men of the Indiaxs, Perſians,» Egyptians & Chaldeans have 
telivered, that this ſoul ſuperviveth much fonger then its bo- 
ly, yet that it is not made altogether immortal, unleſs by 
Traaimigration. But our T heologiars do philoſophize far 0- 
therwiſe concerning theſe things, that although there be the 
lame common originall and beginning of all ſouls, yer they 
re diſtinguiſhed by the creator with divers degrees, not 
only accidentall, but alſo intrinſecall, fonnded in their very 

| k k ellence, 


Rn - _— - * 
"7 - 


Of Occult Philoſophy. Book 111, 


eſſence, by the which one ſoul differeth from another, by that 
which is proper to it ſelf, which opinion Fohn Scotus alſy 
holdeth, and the Pariſian T heologians have ſo decrecd in their 
articles; Hence the wiſe man faith, I was an ingenuous child, 
and obtained a good ſou), viz. a better then many others. 
and according to this inequality of ſouls, every one is capable 
in their degree, of their charge ; which gift is freely given 
by God, as we read in the Goſpel , that he gave to one 
five Talents, to another two, to another one, to every one 
according to his vertue, and the Apoſtle ſaith, he hath piren, 
ſome to be Apoliles, ſome Prophets, ſome Evangeliſts and 
Doors, for the conſummation of the Saints in the work of 
the Miniltry, for the building up of the body of Chrift ; for 
there are ( ſaich Cr:gen ) certain invittble perfeRions, to the 
which are corymitted thoſe things which are diſpenſed here 
upon carth, in which there is no {mall difference, as alſo is 1c: 
quired in the jen ; wherefore ſome one attaineth the highel 
degrec of wildome and dignity ; another little diftereth from 
beaſts. & feeding beaſtsis made half a bealt;another aboundeth 
in vertues and in wealth;another hath cven litcle or nothing, & 
oftentimes that little which he hath is taken away from him, & 


fiven tO him that hath ; and this 1s the divine juſtice in the di- 
{tribution of gifts, that they may correſpond to the vertuesot 


every receiver, to whom allo rewards are given according 
their works ; that what proportion there is, of gifts to gifts 
and of deſerts ro deſerts, there may be the ſame proportio 


of rewardsto rewards; to conclude, we-muſt know this, thit 


every noble ſoul hath-a fourfold operation ; Firſt divine, d) 
the Image of the divine propriety ; the ſecond intelleRual, dy 
formality of Participation with the intelligences ; the thits 
rational by the perfection of its proper eſſential eſſence ; til 
fourth animal or natural, by communion with the body an 
theſe, Inferior things ; So that there is no work in this who! 
world ſo admirable,ſo excellent, ſo wonderfull,which the (0 
of man, being aſlociated to his Image of divinity, whici tt 
M13gitians call a ſoul, ſtanding and not falling, cannot accor 


Pliſh by us ,own power without any externall help : bay” 
0 


eo > 4 411 


Book I IT. | Of Occult Philoſophy. 


499 


fore the form of all Magical power is from the ſoul of man 
ſtanding and not falling. 


CHAP, XLYV. 


Of Soothſaying, and Phrenſie, 


rainy is that which the prieſts or others were ſtrick- 
en withall, and diſcerned the caules of things, and foreſaw 
future things,viz, when Oracles and Spirits deſcend from the 
Gods or from Demons upon them,and are delivered by them; 
which deſcendings the Platonifts call the falling down of ſu- 
rior ſouls on our ſouls ; and CMercurixs calls them the ſen. 

ſes of the Demons, and the ſpirits of Demons. Ot which ſort 

of Demons the Ancients called Zxridee, and Pythoxe, who, 

% the Ancients believed, were wont to enter into the bodies 

BW ofmen, and make uſe of the voyces, and tongues for the pre- 
dition of things to come ; of which P/#rarch alſo made men- 
tion in his dialogue of the caufes of defe& of Oracles. But 
(icero following the Stoicks, affirms that the foreknowing of 
future things belongs only to the Gods; and Prelomie the 
Aftrologer faith, that they only that are inſpired with a dierty 
forerell particular things. To theſe Peter the Apoſtle con- 
ſents, ſaying, Prophecying is not made acccording to the will 
of man, but holy men ſpake as they were moved by the holy 
phoſt. Nor that the foretellings of things to come are proper- 


tell unto #5 thoſe things that are coming ,' and we will tell 
them, becauſe ye are Gods ; But theſe kinds of fallingsdown, 
or ſenſes, come not into our fouls when they are more at- 
tently buſied about any thing elſe ; but they paſs into them, 
when they are vacant. Now there are three kinds of this va- 
cancy, 442, phrenſie, extalie, and dreams, of each of which 
intheir order, 


KK 2 


CHAP. 


ly the fallings down-of the Gods. 1/aiah affirms, ſaying, And 


Of Occult Philoſophy. Book I 11, 


— 


CHAP. XLVL 


gy” 
Of the firſt kind of phrenic from the Muſes. 


Hrenſie is an illuſtration of the foul coming from the 
Gods, or Demons. Whence this verſe of 0w14, 


Cod 1s inus, Commerces of the throze 
Of God, that ſpirit from above came down. 


Plate defines this by alienation, and binding ; for he ab- 
ſtraRs from thoſe by which the corporeal ſenſes are Rirred up, 
and being eſtranged from an animal man, adheres ro gdicty 
from whom it receives thoſe things which ic cannot ſearch in- 
to by its own power ; for when the minde is free, and at |i- 
berty, the reines of the body being looled, and 2oing forth as 
out of a cloſe prilon;tranicends the bonds of the members,and 
nothing hindring of ir, being ſtirred up by ics own inſtigatis 
ons, and inſtigaced by a divine ſpirit, comprehends all things, 
and foretells furure things. Now there are four kinds of divine 
phrenlic proceeding from leveral dieties, viz. from the /1s- 
ſes, from Dionyſr8, trom eApollo, and trom Yen. The tuſ 
phrenſie theretore proceeding trom the Mules, ſtirs up and 
tempers the mind, and makes ir divine by drawing ſuperior 
things to inferior things by things natural. Now Mules ate 
the fouls of the celeſtial ipheres, according ro which there arc 
found feygral degrees, by which there is an attraction of 1u- 
periox- things, to inferior. [The inferior: of theſe reſembling 
the ſphear of the 4{oon,poſleſieth thoſe things which are from 
vegetables, as plants, fruits of trees, roots, and thoſe which 
are from harder matters, as Stones, Metals, their alligations, 
and ſuſpenſions. So it 1s laid that the {tone Sclenites 1.e. Aloo: 
Stone, and .the.{tone of the Civer-cas .cauſ. divination ; allo 
Fervain, and the Hearb 7 heangel:s cauſe ſoothſayjng, as bat 
been above laid. The ſecond degree reſembling Mercy, 
poſleſteth thoſe things which are from animals, and which are 

' compounded 


ww mw om OT UTy> CY cy Faulksz g<y- 


— 
— 


_—— 7 


— 


- 


T- Ct 


BookIIT. Of Occult Philoſophy. 


compounded of the mixtion of divers natural things toge- 
ther, as Cups, and Meats ; upon this account the heart of a 
Mole, if any one (hall eat it whileſt itis warm, and panting, 
conduceth,as it is ſatd,to the foretelling of future events. And 
Rabbi Moſes 1n his commentaries upon Leviticxs tells, that 
there is an animal called Þ1'1) Fedua, having a humane ([hape, 
in the midle of whoſe navel comes forth a ſtring,by which it is 
faſtned ro the ground like a gourd, and as far as the length of 
that (tring reacheth, it devours and conſumes all that is green 
about it, and deceiving the ſight, cannot be taken, unleſs that 
{ring be cur off by the ſtroke ofa dart, which being cur off, 
it preſently dies. Now the bones of this animal being after 
4certain manner laid upon the mouth, preſently he whoſe 
mouth they are laid on, is taken with a phrenhie, aad ſooth- 
ſaying. The third degree anſwers to the ſphear of Peas; This 
poſſeiſerh ſubtile powders, vapours, and odours, and oynt- 
ments, 'and ſufftumigations, which are made of theſe of which 
wehave ſpoke above. The fourth degree belongs to the ſphear 
ofthe S*» ; this poſſelſeth voyces, words, fingings, and har- 
monical ſounds, by the ſweet conſonancy whereof it drives 
forth of the minde any troubleſomeneſs therein, and chears 
it up. Whence Hermes, Pythagoras, Plato, adviſe us to com- 
poſe a diſcontented minde, and chear it up by (inging and 
harmony. So Timothews 1s ſaid to have with ſounds ſtirred up 
King Alexaxder to a phrenſie : ſo the Prieſt Calame ( Anre- 
lins Augnſtas being witneſs ) was wont at his pleaſure by a 
certain ſhrill harmony to call himſelf forth out of his body 
into a rapture, and cxtalie ; of theſe alſo we have beforc 
ſpoken. The firſt degree is anſwerable tro Lars: this pol- 
ſeſſerh vehement imaginations, and aftzRions of the minde, 
conceits alſo, and motions thereof, of all which before. The 
ſixth degree anſwers to 7:7iter : this poſſcſſeth the diſcourſes 
of reaſon, deliberations, conſultations, and moral purgati- 
ons : of theſe we have ſpoken in part above, and further wz 
ſhall ſpeak afterwards ; It poſiefſeth alſo admirations, and 
renerations, at the altoniſhment of which, the phantaſic, and 
reaſon are ſometimes ſo reſtrained, that they ſucdcnly ler 
kk 3 paſs 


Of Occult Philoſophy: Book 11, 


—— 


om 
— —  — —— 
"FI | 


— -- 


paſs all their ownaRions : whence then the minde it ſelf be- 
ing free, and expoſed to adiety only, whether to any God, 
or Demon doth receive ſupernal, and divine inflaencics, v;x, 
thoſe conc<rning Which it did deliberate bcfore. So we read 
that the SybilSSand the Priefts of Pythi4 were wont to re- 
ceive vrzcles in the caves of Jupiter, and Apollo, The ſeventh 
degree refombles Satzrn : this pollefieth the more ſecret in. 
rellicencies, and quiet contemplations of the minde. [ call 
here, the contemplation, the. free perſpicacity of the minde, 
ſuſpended withadmiration upon the beholding of wiſdom.For 
that excogitation which is made by riddles,and images, is a cer. 
tain kind of ſpeculation, or diſcourſe belonging to Prpiter, 
and not acontemplation. The «cighth degree reſembles the 
ſtarry heaven ; this obſerves the ſituation, motion, rates, and 
light of the celeſtial bodies : it poſleſleth alſo images, rings, 
and ſuch like, which are made after the rule of celeltials, as we 
have above ſpoken. The ninth degree anſwers to the primum 
mobile, viz. the ninth ſphear, as the very univerſe : this pol: 
ſ{efſeth things more formal, as Numbers, Figures, CharaQers, 
and obſerves the occult influencies of the incelligences of the 
heaven, and other myſteries, which becauſe they bear the efh- 
pies of celeſtial dieties, and invocated ſpirits, eaſily aHures 
them, and compelleth them being forced by a certain neceſſi- 
ty of conformity to come to one, and detains them, that they 
ſhall not calily go back, of which we read in the Oracles in 
Porphyrie. | 


Ceaſe now at length, ſpare words, to life grve reſt, 
Diſſolve, and leave old ſhapes ( Ithee requeſt ) 
Diſhape the members, and the winding- ſheet 

Unlooſe 


And in an other place in the ſame book. 


Ye Garlanas looſe the feet, With water clean 
Let them be ſprinkled, and the Lanrel green 
Be taken off frow th hands, and every line 


And Charaer be blotted out — —- 


Cz 


— ur et 


Book III, OFOccult Philoſophy, 


| Of theſe we have ſufficiently treated —— and ſhall 


afterwards treat further of them. 


— —— 


CAAP, XLVII. 
Of the ſecond kinde from Dionylius, 


Ow the ſecond phrenlie proceeds from Dionyſixs : this 

doth by expiations exterior, and interior, and by con- 
jurations, by mytteries, by ſolemnities, rites, temples, and 
obſervations divert the ſoul into the mind, the ſup:cam part 
of it ſelf, and makes it a fic and pure temple of the Gods, in 
which the divine ſpirits may dwell, which the foul then poſ- 
{Ning as the aſſociate of life, is filled by them with felicicy, 
wiidom, and oracles,:;not in (ſigns, and marks, or corje tes, 
but in a certain concitation of the mind, and free m- *ton ; 
& B.:cchns did ſoothfay to the Beotians, and Fpimer. 45 0 
the people of Conr, and the Sybil Erithea to the Trojuns. 
Sometimes this phrenſie happens througha clear viton, iv:ae- 
times by an expreſs voyce : SO Socrates Was governed i Ly his 
Demon, whoſe counſcl he did diligently obcy,'whote voy ce he 
did often hear with his ears, tO whom alſo the ſhape of a De- 
mon did often appear. Many prophecying ſpirits allo were 
wont to ſhew themlclves, and be aſſociats with "he t0als of 
them that were purified ; examples oi which there ar maay in 
lacred Writ, as in Abraham and his bond m.ad {747 xr, in Put- 
cob, Gideon, Elias, Tobias, Daniel, and many more. * O Ad.ems 
had familiarity w: th the Angel I Raziel. Shem the ion 9% ; 2b 
with Zophiel ; Abraham with Z adkiel : 1ſaac and 7 acev ith 
Peliel ; Ioſeph, Ioſhaa and Daniel with Gavrict; Moſes wih 
Met, fire: Elias with Malkbiel ; Tobias the YONger Wit 24- 
tha l ; David with Cernicl ; , Alannos h with Phaaael ; ( cnet 
With NEO Exchicl with Haſmael ; Eſdras with Une 
$/.1m0z veith Michel. Sometimes the ſpirirs by vertue of the 
(12!3 enter into, and ſciſe upon organical bodies, whether of 
bruccs or men, and uling the ſouls thereof as the baſis, utrer 
EK 4 vo 


Of Occult Philoſophy. Book I11, 


voyces through organical inſtruments, as is manifeſt in Za. 
lams Aſſe, and in Saul, on whom the ſpirit of the Lord fell, 
and Prophecyed. Of theſe Apollo in his anſwers in Porphyr; 
thus ; 


Phebean fulgor charmed, did from on. high 
Come down, and through pare air was filently 
Conveyed ; came into ſouls well purified 
With a ſonorons breath, a voyce uttered 
Through a mortal throat 


0 CNS — 


CHAP. XLVIII. 


Of the third kir.d of phrenſie from Apollo, 


Ow the third kind of phrenite procceds from Apollo, 

vi2, from the mind of che world, This doth by certain 
ſacred myſterics, vows, facrifices,adortions, invocations, & cer- 
tain ſacred arts, or certain ſecret cou.iections,by which the (pi- 
rits of their God did infuſe vertue,make thc ſoul riſe above the 
mind, by joyning it with dieties, and Demons -: ſo we read 
concerning the Ephod,which being applicd, they did preſently 
prophecie : ſo we read in the boots of the Senats in the chap- 
ters of Eleazor, that Rabbi 1/rael made certain cakes, Writ 
upon with certain divine and angelicall names, and ſo conſe- 
crated, which they that did eat with taith, hope, and charitie, 
did preſently break forth with a ſpiric of prophecie. We read 
in the ſame place that Rabbi Fohena the ſon of Fochahad did at- 
ter that manner enlighten a certain rude countryman, called 
Eleazar , being altogether illiterate, that being compaſled 
about with a ſudden brightneſs, did unexpeRedly preach ſuch 
high myſteries of the ].aw to an aſſembly of wiſe men, that he 
did even aſtoniſh all that were neer him. And it is reported 
of acertain man called Hervi/cus an Egyptian, that hy Wis 
endowed with ſuch a Givine nature , that at the very [:g8t 
of images that had any dicty in them, he was forthwich {Lirred 
up 


# 


——_— 


Book 1 [T. Of Occult Philoſophy. 


307 


— 


—_« 


up with a kind of a divine phrenſie. We read alſo in the ſcrip- 
ture , that when Sax! was among(t the Prophets, the ſpiric 
of the Lord came upon him, and he prophecicd, and when he 
went forth from the aſſembly of the Prophets, he ceaſed to 
prophelie ; the ſame happened to thoſe officers which Sau/ 
lent to catch David: who when they ſaw the company of the 
Prophets, and Samwel [ſtanding in the midſt of them, received 
the ſpirit of the Lord on them, and propheſied alſo. So great 
is the abounding of divine light oftentimes in the prophets, 
taken with a divine phrenlie , that it alſo ſeiſeth on them that 
are neer them, and makes them have the ſame ſpiric of phren- 
fie: It is not therefore incredible, that an ignorant man thould 
preſently be made wiſe, and again that a wiſe man become 
t2enorant : for there is 3 certain art(known but to few) of in- 
forming,adorning,& illuſtrating a pure mind, (o that ic ſhould 
preſencly be recovered our of the darkneſs of ignorance, and 
brought co the light of wiſdom : and on the contrary,there is 
a way by certain hid ſecrets,to make them that have unclean, 
and unbelicving minds to become ignorant again , although 
for the preſent they are learned and wiſe. Mans mind allo, 
eſpecially that which is (imple, and pure,may ( Apxlcins being 
witneſs ) by ſome ſacred, and myſterious recreation, and ap- 
peaſing,be ſo brought into afſlcep, and aſtonied, that it may 
forget things preſent ſo utterly, as to be brought into its divine 
nature, and ſo be enlightned with the divine light, and in- 
ſpired with a divine phreniie that it may foretell things to 
come, and withall receive the vcrtue of ſome wonderfull 
effeas. Whence 7.1mblicrz faith, when the prophets are in- 
ſpired with a diety , they fear nothing, for they go through 
wayes unpaſſable, and are carricd inco the fire without any 
hurt, and paſſe over rivers. So we read of certain caves, as 
of eApollo, Trophonins , the three footed ſtools, dens, foun- 
| tains, lakes, and ſuch like, that were conſecratcd to the gods 
| after this manner, or made by that my[t-rie, that fron chence 
the prielts might draw the ſpirir of propnecying, us 792bl.cns 


ceive God after two wayes :; cither by a ſubcill ſpirit, and fire, 
| which 


in Porphyrie : The $6: ( faith he ) in Delphi was wont to x 0 | 


f EE CO I 


Cm  ————_—_ 


Of Occult Philoſophy. Book 111: 


which did break forth ſomewhere out of the mouth of the 
cave , Where ſhe (itring in the entrance upon a brazen thiee 
footed [tool dedicated to adiety , was divinely inſpired , and 
did utter prophecyings ; or a great fire flying ont of the caie 
did cirround this propheteſs, {tirring her up, being filled with 
a diety, to prohhefie , which inſpiration allo he received 
as (he ſate upon a conſecrated ſeat, breaking forth preſently 
into preditions. Moreover there was a propheteſs in 
Branchi which fate upon an extree, and cither held a wand in 
her hand given to her by ſome diety , or waſhed her feet, and 
ſometimes the hem of her garment in the waters, or drew the 
vapour of fire from the waters. By all theſe ſhe was filled 
with divine ſplendour, and did unfold many Oracles. . We 
alſo read that in the country of Thraciz there was a certain 
paſſage conſecrated to Bacchns, from whence prediftions,and 
Oracles were wont to be given: the Priors of whole temples 
having drank wine abundantly did do ſtrange things. Amongſt 
the Clariars allo, where the temple of Clarivs Apollo was, to 
whom it was given to utter divine things, they having diank 
much wine did ſtrange things. There was alſo a prophericall 
fountain of Father Achata, conſtituted before the cemple of 
Ceres, where they that did enquire of the event of the (ick did 
let down a glaſs by degrees ti:d to a ſmall cord, to the top 
of the water, and certain ſupplications and fumes being 
made, the event of the thing did appear in the glaſs. There 
was allo not far from Epidanras a City of Laconia a deep Fer, 
which was called the water of 7-90, into which cakes of corn 
being caſt, anſwers were given, fortunate, if the waters did 
quietly retain what was calt in ; but unhappy , if they did as 
ic were, ſcorving of them, cait them back. The like they lay 
do the caves of &/{';»a . into which muney or ſacrifices did 
ſhew the ſame prei2pe of good vr ill, by being retaitied , or 
rejeated. The like things reports Dion 1n his Romane hiſtory, 
in a place which :4cy call the Nymphs ; where Frankincenſe 
being calt into the ues , Oracles were received concerning 
all thoſe things wiich he did defire tro know , eſpecially con- 
ccrning death, and thoſe things which belonged to marn- 
28s, 


” 


ma. 


Book III. Of Occult Philoſopty. 


| — 


ages. Wonderful alſo is that which Ari{forle relates of a cer- 
tain fountain of the Pali/cans of Sicilia, to which they that 


did take an oath did go, and whatſoever they did affirm upon 


oath writ it upon tables, which they caſt into the fountain. If 


thoſe things were true, the tables would fwim ; if falfe, (ink ; 
then fire coming ſuddenly forth barned him that was perjured 
nco alhes. There was alſo in the City Dodona an Oik, which 


aſſoon as any one ertered in to receive an anſwer, did forth-_ 


with move, and make a ſound ; there was allo a {tatye holding 
2wand , which did ſtrike a baton , whereby the baſon made 
anſwer by moderated [trokes. Whence it is read in the Epiſtle 
of Auſrarns tO Panlinus, 


Anſwers did grve the Dodcnean braſs, 
IV ith moderated ſtrokes ; ſo docile t'was. 


— _ — IC Een EE — ES IE 


CHAP, XLIX. 


Of the ferrth inde of Phresſie, from Venus. 


Ow the fourth kind of Phrenſie proceeds from Yerus, 
and it doth by a fervent love conyert, and tranſmuce 
the mind to God , and makes it altogether like ro God,as it 
were the proper image of God ; Whence Hermes faith, O 
Aſclerins | Man 1s a great miracle, an animal to be honoured 
ind adored; for he palleth into the nature of God, whereby he 
becomes God : He knows the rife of Demons , and he knows 
himſelf co have his originall with them, deſpiſing the part 
of his humane nature in himſelf, having a ſure confidence 
of the divinity of the other ; The ſoul therefore being con- 
rerted, and made like to God, is fo formed of God, that it 
doth above all intelleR, know all things by a certain eſſential 
contra of Divinity : therefore Orphers deſcribes love to 
be withour eyes, becauſe it is above the intellet. Now then 
the ſoul being ſo converted into God by love, and ſublimated 
above the intelleuall ſpear, doth belide that it hath by its in- 
tegrity obtain'd the ſpirit of prophecic, ſometimes work 
WOnGer- 


— O_o 


CT re re Ire 
——— — 


Of Occult Philoſop by. Book II 1. 


by irs image , light, and heat, doth thoſe things, which the 
force of the fire cannot do by ics naturall quality ( which in 
eAlchymie is moſt known by experience)ſo allo doth God by 
the image and light of himſelt do thoſe things , which the 
world cannot do by its innate vertue, Now the image of 
God is man, at leaſt ſuch a man that by a phrenſie from Yenus 
is made like ro God,and lives by the mind only, and receives 
God into himſelf. Yet the ſoul of man according to the 
Hebrew DoRors and Cabaliſts, is defined to be the light of 
God, and Created after the image of the word , the caule 
of cauſes, the fiſt example, and the ſubſtance of God, figured 
by a ſeal whoſe CharaRer is the eternall word, Which 
Mercurins Triſmegiſtus conſidering, faith, that ſuch a man is 


more excellent then they that are in heaven, or at lealt equal! 
to them. 


CHAP, L, 


Of rapture, ana extaſie, and ſoothſayings,Which happen to them 


which are takea with the falling ſickneſs, or with a [wonne, or 
to them 11 an agone. 


Rapture 1s an abſtraRion, and alienation, and an illu- 

{tration of the ſoul proceeding from God, by which 
God doth again retraRt the ſoul being fallen from above to 
hell, from hell co heaven. The cauſe of this is in us a conti- 
nuall contemplation of ſublime things, which as far as it con- 
joyns with a molt profound intenſion of the mind,the ſoul to 
incorporeal wiidom,doth ſo far recall it ſelf with its vehement 
agitations from things ſenſible and the body , and-( as Plato 
ſaith)in ſuch a manner ſometimes, that ic even fl'e:h out of the 
body , and feemeth as it were difſolved : even as Amrelins 
eAuſtin reporteth concerning a Priclt of Calamia ; (of whom 
we have made mention before ) ke l:y (faith he) moſt like un- 


£0 


Book III. Of Occylt Philoſophy. 


)09 


to a dead man, without breath ; and when he was burnt with 
fre and wounded , he felc it not ; ſo great therefore is the 
command of the ſoul : viz. when it hath obtained its own 
nature, and is not oppreſled by the allurements of the ſenſes, 
that by its own power it ſuddenly aſcendech, nor onely re- 
maining in the body, but even ſometimes looked from its fet- 
ters,and flyeth forth of the body to the ſuperceleſtiail habita« 
tions, where now it being moſt nigh, and moſt I1ke ro God, 
and made the receptable of divine things, it is filled with the 
divine Light and Oracles. Whence Zeroaſtes ſaich, thou mult 
aſcend co the light ir ſelf, and to the beams of the Father, 
whence thy ſoul was ſent thee, clothed with very much mind ; 
and Triſmegiſtus aith, itis neceſſary that thou alcend above 
the heavens,and be far from the quire of ſpirits:and Pyrhago- 
7.15 faith, if thou by leaving the body (halt paſs into the ipa- 
cious heavens , thou ſhalc be an immortall god. So we read 
that Hermes, Socrates, Xenocrates, Plato, Plotine, Hera- 
clitus, Pythagoras and Zoroaſtes , were wont to ab{traRt them- 
ſelves by rapture, and ſo to learn the knowledge of many 
things:alſo we read in Herodorres that there was in Proconreſus 
a Philoſopher of wonderfull knowledge , called Arhens, 
whoſe ſoul ſometimes went out of the body, and after the 
vilication of places far remote, returned again into the body 
more learned: 7/iay reporteth the ſame thing,thar the ſoul of 
Hurman Clazomezins was wont to wander abroad, his body 
being lefc, and co bring true tidings of things very far off; 
and there are even £0 this day in Norway and Lapland very 
many who can abltraX themſelves three whole dayes from 
their body , and being returned declare many things which 
are afar off ; and in the mean time it 15 neceſſary to keep 
them, that not any living creature come upon them or touch 
them ; otherwiſe they report that they cannot recurn into 
tneir body. Therefore we muſt know, that (according to the 
doarine of the -g yptians, ) ſeeing the foul is a certain ipt- 
rituall light , when it 1s looſed from che body, it comp:e- 
hendeth every place and time, in ſuch a manner as a light in- 
cloſed in a Lanthern, which bcing open, diftateth it ſelr every 
Wher. , 


Of Occult Philoſophy. Book 11. 


where , and faileth not any where, for it is every where,and 
continually ; and {ers in his book of Divination faith, nei- 
ther doth the ſoul of man art any time divine , when it is ſo 
looſed thar it hath indeed little or nothing to do with the bo- 
dy ; when therefore itſhall attain to that ſtate, which is the 
ſupream degree of contemplative perfe&ion , then it is rapr 
trom all created ſpecies, and underſtandeth not by acquired 
ſpecics , but by the inſpeRion of the 7deas, and it knoweth 
all things by che light of the 1deas : of which light Plato 
faith few men are partakers in this life ; but in the hands of 
the gods , all : alſo they who are troubled with the ſyncope 
and falling ſickneſs, do in ſome manner imitate a rapture, 
and in theſe ſickneſſes ſomerimes as in a rapture do bring 
forth propheſie, in which kind of propheſying we read thar 
Hercules and many Arabians were very excellent,and there are 
certain kinds of ſoothſayings, which are a middle berwixt the 
confines of naturall prediions,and ſupernaturall Ocacles,viz, 
which declare things to come from ſome exceſs of paſſion, 
as t00 much love, Eiew, or amongſt frequent ſights, or in 
the agony of death,as in Stariz«,of the mother of Achilles ; 


_ —Nor ſhe without parents dear 
Under the glaſſie gulf the oars did fear. 


For there is in our minds a certain perſpicuous power, 
and, capable of all things, but encumbred and hindred by 
the darkneſs of the body and mortality , but after death it 
having acquired immortality , and being freed from the body 
ic hath a full and perfeRt knowledge. Hence it cometh to 
paſs , that they who are nigh to death, and weakened by old 
age, have ſometimes ſomewhat of an unaccuſtomed light, be- 
cauſe the ſoul being leſs hindred by the ſenſes, underltandeth 
very acutely, and being now as it were a little relaxed from 
irs bands, is not altogether ſubjeR to the body ,and being as 
it were nigher to the place, to the which it is about co go, it 
ealily perceiverh revelations, which being mixed with its 
agonics, arc then offered to it ; whence Ambroſe in his 
book of the belief of the refurrceRion, ſaith, Which being free 


in 


Book I Il. Of Occult Phils/ophby. Fil 


in the acrial motion, knoweth not whither it goeth, and 
whence it cometh ; yet we know that it ſuperviveth the body, 
and that it being freed, the chains of irs ſ-nſes being caſt off, 
freely diſcerneth choſe things which it ſaw not before, being 
in the body, which we may eſtimate by the example of thoſe 


who ſleep, whoſe mind ou quiet, their bodies being as it 
| were buried, do elevate themſelves to higher things, and do 
declare to the body the viſions of things abſent, yea even of 
celeſtial things. 

j —— — — 

| CHAP. LJ. 

Of Prophetical Dreams. 


Owl call that a dream, which proceedeth either from 
the ſpirir of the phantaſie and intelleR united together, | 
or by the illuſtration of the Agent intelleR above our ſouls, | 
or by the true revelation of ſome divine power in a quiet and 
puritied mind; for by this our ſoul receiverh true oracles,and a- 
bundantly yieldeth propheſics to us: for in dreams we ſeem 
both to Ask quelſtions,and learn to read and find them out;alſo 
many doubtfull chings, many Policies, many things unknown, 
and unwiſhed for, nor ever attempted by our minds,are mani- 
feſted to us in Dreams : allo the repreſentations of unknown 
places appear, and the Images of men both alive and dead, 
7 and of chings to come are foretold ; and alſo things which at 
) 


any times have happened, are revealed, which we knew not 

by any report ; and theſe dreams need not any art of inter- 
pretation, as thoſe of which we have ſpoken in the firſt book, 

which belong co divination,not fore-knowledge ; and it com- 
meth to paſs that they who ſce theſe dreams, for the moit 
part underſtand them not ; for ( as eAbala the Arabian 
ſaith ) asto ſee dreams, is from the ſtrength of imagination, | 
; {o to underſtand chem, is from the ſtrength of underſtanding ; | 
; whoſeiztclled therefore,being overwhelmed by.che coo much 
commerce of the fic(h, is in a dead leep, or ics imaginacive or 
phantaſtick 


1 


Of Occult Philoſophy. Book 111, 


— — 


phantaſtick ſpirit is too dull and unpoliſaed,that it cannot re. 
ceive the ſpecies and repreſentations which flow from the ſu. 
perior intelle, and retain them when received , this man 
is altogether unfit for the ſcothſaying by dreams. Therefore 
it is neceſſary, that he who woult receive true Creams,ſhould 
keep a pure, undiſturbed, and an undiſquieted imaginative 
ſpirir, and ſo compole it, that it may be made worthy of 
the knowledge ard government by the mind and underltan. 
ding : for ſuch aſpirit is moſt fit for propheſying, and ( as 
Sineſins ſaith) is a molt clear glaſs of all the Images which flow 
every where from all things : when therefore we are ſound in 
body, not diſturbed in mind, not dulled by meat or. drink, nor 
{ad thraugh poverty, nor provoked by any vice of lult or 
wrath, but chaltly going to bed, fall aſleep, then our pure and 
divine ſoul being looſed from all hurtfull thoughts, and 
now freed by dreaming, is endowed with this divine ſpirit 
as 3n inſt.ument, and doth receive thoſe beams and reprelcn- 
tations, Which arc darted down, and ſhine forth trom the 
divine minde into it ſelf; and as it were in a deifying glals, 
it doth far more certainly, clearly, and efticaciouſly behold 
all thin2s, then by the Vulgar enquiry of the intelleR, and 
by the diſcourſe of reaſon ; the divine power inſtruRing the 
ſoul, being invited to their ſoctery by the oportunity of the 
noQ:cnaliolicarinels;neither turcher willthat deity be wanting 
£2 him when he is awaked, which raleth all his ations : wholo- 
ever therefore doth, by quiet and religious medication, and 
by a diet temperate and moderated according to nature, Ppre- 
ſerve his ſpirit pure, doth very much prepare himſelf, thac by 
this means he may become divine, and knowing all things; but 
wholoever, on the contrary, doth-languith with a phancaltick 
ſpirit, recciveth not peripicuous and d {tint vitzons, but eve 
as the divine (ight, by realon of its weaknels, Judgeth coptu- 
ſeliy and indiltintly ; andalſo when we are overcome with 
wine and dtunkennels, then our ſpirit being opprelled with 
noxtous vapyurs ( asa trouvled water 1s Wont to appear in 
divers forms ):s d:ceived,& waxeth dull ; for which caule Am- 
phiarus the Prophet ( as we read in Philoftratas ) command- 
c 


A OL er Sr WO drnen wth ues of ons. ns, Bi; it. As 


AU AE IS AGGIE SAS A Ie ent 
—— 


—— —_ 


Book LIT. Of Occult Philoſopty. 


513 


DD — 


ed thoſe, who would receive Oracles, to abſtain one whole 
day from meat, and three days from wine that the ſoul could 
not rightly prophetie unleſs it were free from wine, and 
meat; for to ſober and religious minds, attending on the 
divine worſhip, the Gods are wont to give Oracles ; whence 


Orphens cryeth our, 


——T hou ſþirit great of prophecy 

Doſt go to ſouls tht ſleep full quietly, 

And them inſpire with knoWleagve of the Goas, 
end makeſt them ſoothſay 
Hence it was a cuſtome amonglt the ancients, that they who 


ſhould receive Anſwers, certain ſacred expiations and facri- 
fices being firſt celebrated, and divine worſhip ended, did 
religiouſly ly down even ina conſecrated chamber,or at leaſt 


on the «kins of the ſacrifices ; of which Ceremony Frg:! makes 
mention in theſe verſes, 


* Hence they ſought 
Anſwers to doubts ; when pifts the prieſts had bronoht 


Here he repoſed on 1hins of ſlaughtred f:cep, 
And unaer ſilent night prepares to ſleep. 


And alittle after he (ingeth, 
But now 
Here King Latinus Oracles to kao, 


They aid a hundred choyce ſheep ſacrifice, 
And on their skins, and ſpreading fleeces lyes — 


And the rulers of the Lacedemonians ( as Cicero faith) were 


wont to lye down in the Templeat Paſiph.re, that they might 
dream, The ſame was done in the Temple of /E/culapivs, from 
whom true dreams were though: to be ſent forth. And the 
Ca!rbrians conſulting Podalyries the ſon of «A /culapires, did 
l:ep neer his Sepulchre in lambes skins ; for ſo doing they 
were told in their dreams whatſoever they deſired to know ; 
for the molt uſuall time for dreams is the night, when the ſen- 


Ll ſes 


— — —— —— 
— 


— —.. 
ne lr, 


Of Occult Philoſophy. Book I 1], 


ſes are freed from wandring objcas, and _—_— 14n errours, 
and vain affcRions ; neither doth fear ſtrike the minde, nor 
the thoughts tremble, and the minde being molt quiet, doth 
ſtedtaitly adhere to the Dcity;for there are,(as Rabbi-Fohengr 
in his book of Senatours aich ) four kinds of true dreams 
the firſt Matutine, which is made betwixt ſtrep and aWaking ; 
the ſecund, which one ſeeth concerning another : the third, 
whoſe interpretation is ſhewen to the ſame dreamer in the 
noRurnall vition : the fourth, which is repeated to the ſame 
dreamer, according to that which o/eph ſaith to Pharoah, By; 
that thou haſt ſeen the dream belonging to the ſame ching 
the ſecond time, it isalign of confirmation ; but that dream 
is moſt ſure, which is concerning thoſ: things which one did 
meditate on, and revolve in his minde,when he goeth to bed, 
as it is Written, Thou O King did(t think upon thy bed, whit 
ſhould become of theſe things; but it is neceſlary, that te 
which interpreteth other mens ; dreams, hath the knowled, ce 
by the which he can diſtinguith and diſcern the ſimilitude; of 
all chings, and know the cuſtomes of all nations, according 
ro the laws which they have received from God and his Ar. 
oels ; farther this muſt be known, that there is ſcarce ary 
dream without ſome vanity, as no grain of corn without h' 
chafte, which thing even the dream of o/eph the Patriur 
manifeſteth ; which his father 7aeob interpreted, ſaying; 
what meaneth this dream, that thou haſt ſeen? what ſha! 
], and thy mother, and thy brethren fall down and worſhip 
thee ? which efteR concerning his mother, who ſhortly after 
died, followed not. Alko Rabbi Fohenan in the forecite: 
book, ſaith theſe things ; and alſo Rabbi Levi athirmeth, tha: 


no prophetical dream can bee kept back from his cette longet 


than ewenty ewo years ; ſo 7o/eph dreamed in the ſeventecnth 
vcar of his age, which Was 2 accompliſhed in the thirty ninth 
vear of his age ; thereſore wholocver would receive divin: 
dreams, let him be well diſpoſed in body, his brain free from 
vapours,and his mind from perturbations,and let him that Ca; 

abltain from ſupper, neither let him drink that which will 
1mevriate, let him have a clean and ncat chamber, alſo So 


C176 


—_ _— ” Wu 
_ 7 


Book [ 1. Of Occult Philoſophy. 


—.——— 


czed and conſecrated: in the which,a perfume being made,his 


temples anoynted, things cauſing dreams being put on his 
{ngcrs, and the repreſentation of the heavens being put under 
his head,and paper being conſecrated, his prayersbeing ſaid, let 
himgoto bed, earneſtly meditating or that thing he defireth 
ro know : SO hethall ſee moſt true and certain dreams with 
the true 1[lumination of his intelleft - whoſoever therefore 

ſall know to joyn together thoſe things which here and 

there we have delivered concerning this matter in theſe books, 

be (hall calily obtain the gift of oracles and dreams, 


CHAP. LII, 


Of Lots and marks poſſeſſing the ſure power of Oracles, 


| 24k are alſo certain Lots having a divine power of 
Oracles, aud asit were Indexes of divine jadgement, 
being before ſought for by earneſt prayer,and ſometimes com- 
manded by God himſelf to be done, as is read in Leviticus 
concerning a goat to be offered to the Lord, and of the ſcape 
20ar;and in the book of Numbers of the rods of the Tribes of 
][racl.Now both Moſes and [o/hna did by Lotsin the preſence 
ofthe Lord divide the lands, and inheritances to the tribes of 
I-ael according to the command of God, The Apoſtles of 
Chriſt, prayers going; before, did by lot chooſe Z/atthias into 
the place of 74445 the traitor. 702.25 the Prophet when he 
\ying from the preſence of God did fail ro Thar/us, a dange- 
rous ſtorm being railed, was by lot found out by the Mariners 
tobe the cauſe of the danger, and being calt into the ſea, the 
tempeſt ſeaſed. Ceſar reports of M. Falerius Procillns, be- 
ing taken by his enemies, concerning whom it was conſulted 
whether he (ſhould be preſently burnt, or reſerved to another 
time, that by lot he eſcaped ſafe. There was formerly at Brra, 
1 Town of Zchaia,an oracle of Hercules conſtituted by a cheſt 
bord, where he that went to conſulr of any thing, after he had 
prayed,caſt four dice, the calt 5g which the Prophet — 
Ll 2 


: Of Occult Philoſophy. Book Th 


did find written in the cheſtboard what ſhould come to paſs . 
Now all ſuch dice were made of the bones of ſacrifices. Now 
this you muſt know, that the Ancients were not wont upon 
every ſlight cauſe to caſt lots, but either upon neceſſity, or for 
ſome advantagiousend, and that not but with great devotion, 
reverence, Cxpiations, faſting, furiky , Prayers, invocations, 
vowes, ſacrifices. con!ecrations, and ſuch like ſacred myſtericy 
of relizion. For thele ſacred ordinances were wont to gobe. 
fore our works, eſpecially ro procure the divine good will, 
and pleaſure, and the preſence of the divine ſpirits, by whole 
diſpcnſation the lot being directed, we may receive a true 
judgement of the things ſought for. Every one therefore that 
works by lots, mult go about it with a mind well diſpoſed, 
not troubled, nor dilirated, and witha ([trony defire, fim 
deliberation, and conſtant intention of knowing that which 
(hall be deſired. Morcover he muſt, being qualified with purity, 
chaſtiry, ar.d holineſs towards Godyand the cele(tials, with 31 
vndoubted hope, firm faith, arnd ſacred orations, invocatc 
them, that he may be made worthy of receiving the divine ſpi- 
rits, and knowing the divine pleaſure ; for 1t thou ſhalt be 
ualifed, they will diſcover to thee moſt great ſecrets by ver- 
rue of lots, and thou ſhalt become a tive Prophet, and abl: 
to ſpeak truth concerning things paſt, preſent, and ro come, 
of which thou ſhalt be demanded. Now what we have ſpoken 
here concerning lots, is alſo to be oblerved in the auguries ot 
all diſcernings,viz when with fear,yet with a firm expectation 
we prefix to our fouls for the ſake of prophecying ſome cer- 
tain works, Or require a lign, as Eleaſar Abrahams country- 
man,& Giazon Judge in //rael are read to have done. There was 
once at Phars a City of Achaia in the midle of the market 4 
ſtatue of Mercury, where he that went to receive any omen, 
did, frankincenſe being fumed,and candles being lighted, which 
were ſet before it, and that country coin being offered on the 
right hand of the ſtatue, whiſper into the right ear of the 
ſtatue whatſoever he would demand , an4 preſently his 
cars being [topped with both his hands, did make halt away 
from the market place which when he was palt, did preſently, 
| lus 


Book I [. Of Occult Philoſophy. - 


—— 


his ears being opened, obſerve the firſt voice he did hear from 
any man for 2 certain Oracle given to him. Although there. 
fore theſe kinds of lots ſeem to the ignorant to be caſuall, or 
fortuitous, and to have nothing of reaſon inthem , yer they 
are diſpoſed by God, and the higher vertnes by certain rea- 
ſons, neitheT,they « fall beſide the intention of him that 

moderates them. Was not the lot in chooſing Sax! to be 

King of 1/rae/, thought to fall upon him caſually, and fortu. 

icoufly ? Yet he was before appointed by the Lord to be King, 

and annointed by the Prophet Samwel. And God that ap- 

pointed him King,diſpoſed of the Lot that it ſhould fall upon 

him. And thus much of theſe, 


CHAP, LIII. 
How he that will receive Oracles muſt diſpoſe himsſelf. 


\f Hoſoever therefore being deſirous to come to the 
Supream ſtate of the ſoul, goeth to receive. oracles, 

muſt go ro them being chaſtly and devoutly diſpoſed , being 
ure and clean go to them, ſo that his foul be polluted with 
nofilthineſs, and free from all guilt. He muſt alſo fo purifie 
his mind and body as much as he may from all diſeaſes, and 
paſſions, and all irrationall conditions, which adhere to it as 
ruſt eo iron, by rightly compoling and diſpoſing thoſe things 
which belong to the tranquillity of the mind ; for by this 
means he ſhall receive the truer and more efficacious Oracles. 
Now by what things the mind is purged , and reduced into a 
divine purity , we mult learn by Religion, and wiſdom. For 
neither wiſdom without Religion, nor _— withour 
wiſdom isto be approved off. For wiſdom (as faith Solomon ) 
is the tree of life to them that lay hold on it. And.Lacrerius 
ſaith that it is the intention of God, or the breathings of God, 


waere he lings. 


Ll 3 "Moſt 


us Hy 
- 


OS = 


© Of Occult Philoſophy. Book 11. 


Moſt famous Memmius ! thrs that God u he, 
T he prince of life, who reaſon, which all we 
Call wiſdom, firſt found out. and who by art 

T he life from troubles, darkneſs ſet ap.rt 
end freed, and unto light and peace reduc d. 


He alfo underſtandeth that to be a divine illuſtration, 
whence Democritzs thinketh that there arc no men wiſe bur 
they that are (truck with ſome divine phrenſie, as was ens 
that Cretenſ1an, whom they report learned all things of 7«- 


piter , whence he had frequent converſe with God in the 


mount 144 : ſo alſo the Athenians report that /eloſagora 
Elenſinns was taught by the Nymphs ; ſo alſo we read, that 
Feſiod when he was a Shepherd in Beoria , and kept his flock 
neer the mountain Helicoz,had ſome pens given him by the 
A1uſes, which having received, he preſently became a Foet, 
which to become ſo ſodainly was not of man, but by a divine 
inſpiration ; for God conveying himſelf into holy ſouls, makes 
men Prophets, and workers of miracles , being powerfull 
in work and ſpeech, as Plato and MMercririns affirm, and allo 
Xiſtins the Pythagortan,ſaying that ſuch a man 1s the temple of 
God, and that God is his gueſt : to whom afſents our Pu/, 
calling man the temple of God and in another place ſpeak- 
ing of himſelf, I can do all things in him that ſtrengtheneth me; 
for he is our power, without which ( as he ſaith ) we can dv 
nothing; Which alſo Ariſtotle confeſſerh in his Metecrs 
and Ethicks, ſaying , that there 1s no vertue whether natu- 
rall or mora!l but by God ; and in his ſecrets he ſaith that a 


good and found intelleRt can do nothing in the ſecrets of 


nature without the influence of divine vertue. Now we receive 
this influence then only , when we do acquit our ſelves from 
burdenſome 1mpediments, and from carnall and Terrene 
occupations, and from all externall agitation; neither can 
a blear or impure eye behold things roo light, neither can he 
receive G:vine things who is ignorant of the purifying of his 
mind, Now we mult come to this purity of mind by degrecs, 

neither 


BookIIll. Of Occult Philoſoply. 


tw 


119 


neither can any one that is initiated newly unto thoſe myſte. 
ries preſently comprehend all cleer things,but his mind mult be 
accultomed by degrees, untill the intelleRt becomes more en. 
lightened,and applying it ſelf ro divine light be mixed with ir, 
A humane ſoul therefore when it ſhall be rightly purged,and 
expiated, doth then, being looſed from all impurity, break 
forth with a liberall motion, and aſcends upwards, receives 
divine things , inſtru it ſelf, when happily it ſeems to be 
inſtruaed from <1{swhere ; neither doth it-then need any re- 
membrance, or demonſtration by reaſon of the induſtry of 
it ſelf, as by its mind which is the head and the pilot of the 
ſoul, ir doth,imitating by its own nature the angels, attain to 
what it deſires, not by ſucceſſion or time,but ina moment, 
For David when he had not learning, was of a Shepkerd made 
a Prophet, and moſt expert of divine things. Solomon in the 
dream of one night, was filled with the knowledge of all 
things above and below. So //aiah, Ezekiel, Daniel ,and the 
other Prophets, and Apoſtles were taught. For the foul 
. { which is the common opinion of the Pythogorians, and 
Platoniſts)can by way of purification, without any other ſtudy, 
or ſearching only by an cafe , and adventitious collating on 
theſe intellizibles received from above, acquire the perfet 
knowledge of all things knowable. It can alſo by an extrinſe- 
call expiation attain to this , as to underltand all things In- 
viſibly by its ſubſtantiall form, For the mind is purged, 
and expiated by cleanſing , by abſtinence , by penitency , by 
almes : and then allo do thereunto conduce certain ſacred in- 
ſtitutions , as ſhall afterward be diſcovered, For the ſoul is 
to be cured by the ſtudy of Religions, and indeed theſe which 
are commonly called occult, that being reſtored to its ſound- 
neſs, confirmed by truth , and fortified by divine graces,may 


not fear any riſing (hakings. 


Ll 4 


520 


Of Occult Philoſophy. Book I [1]. 


CHAP.  LIV,. 
Of cleanneſs, and how to be ob/erved. 


V E muſt therefore firſt obſerve cleanneſs in food, in 

works,in afteRions, and to put away all filthineſs, 
and perturbations of the mind,and whatſoever ſenſe or ſpirit 
that offends, and whatſoever things are in mind unlike to the 
heavens , not only if they be in mind and ſpirit, bur alſo if 
they be in the body , or about the body : for ſuch an externall 
cleanneſs is beleeved not to help a little to the purity of the 
mind. For this cauſe the Pythagorian Philoſophers being taken 
with the deſire of Oracles, divine praiſes being nidemcs 
did waſh themſelves in a river as in a bath, & did put on white 
rayment and linen ; for they did account wooll a prophane 
clothing being the excrements of beaſts, and they did inhabir 
in 3 pure chamber, and alrogether unſpotced, In like man- 
ner the Bragmanni the wiſe men of the Indians were wont to 
waſh themielves naked in a fountain, which is called Dirce in 
Beotia,their heads being fir annointed with amber drops, 
and odours fit for that purpoſe ; then after they were accord- 
ing to cuſtome ſufficiently clean, they were to go forth about 
noon , Clothed in white linen , with a white attire having 
rings on their fingers and (taves in their hands. In like man- 
ner amongſt the Gymnoſophiſts it was a cuſtom to waſh them- 
felves thrice in a day, and twice in the night in cold water, be- 
fore they entred into the holy places. They did alſo every day 
uſe linen garments every day newly waſhed. Wy read alſo of 


the manner of this kind of- waſhing in Heſod in his books of 
works and dayes, where he ſings, 


None dare With hands unWaſhed unto Jove 
Wine pour forth , nor unto the gods above ; 
For then they dv refuſe for tobe heard, 

T bough being pray'd unto ———» 


When 


Book I II. Of Occult Philoſophy. | 521 


And elſwhere 


IVhen wicked men the rivers do paſſe by 
With haxas unvaſyd, then are the gods angry 
With them,and them affii(t 


Hence in V:irgil,/£neas thus ſpeaks to his father, 


O Father, take the houſhold gods, and hold 
Them in thy ſacred hands ; to be ſo bold 

As them to hanale after ſo great fights 

I dare not till that Waſt'd in ſtreams moſt bright, 


It was alſo a cuſtome amongſt the Gentiles , when they 
were wont to perform any holy ſervices to the gods;to cleanſe 
their bodies by waſhing ; and when they were to contend 
with the infernall gods, ſprinkling = did ſuffice, Hence in 
Virgil, Dido, when ſhe did perform any folemnities to the gods, + 
faith, 


Canſe that my ſiſter sAun ( my nurſe moſt dear : ) 
. Come, and my body Waſh With water clear. 


And in another place where /£neas is brought in amongſt 
the infernals bringing a bough to Proſerpina, he (ing thus, 


The paſſage doth /&.neas keep,and waſh 
Hu body with freſh Water ——- 


Alſs when he relates of 4/enxs to be buried, he ſings, 
Hy friends he thrice aid waſh with water new, 


And with an Olive branch, Wett in the dew, 
He did them [prinkle 


Now man being made thus clean becomes celeſtiall , and 
ſpirituall, and is fitted for the fight of and union with God, 
Whileſt he miniſters to God with a clean body , and pure 
mind, and delights in the cleanneſs of all things, as inwards, 
| | Skin , 


"Of Occult Philoſophy. Book 111. 


Kin garments,houſes, utenſils, oblations, gifts, and facri- 
fices ; the cleanneſs of all which even purifes the air, and 
attraRs the moſt pure influence of celeſtial}, and divine things, 
and allures the pure miniſters of God, and good Demons - 
although ſometimes impure ſpirits, and ill Demons, as the 
apes of the good Demons, take upon them this kind of clean. 
neſs, that either they may be adored, or may deceive : there 
fore firſt of all we muſt obſerve that the mind be pure, and 
the heart pure, and then the impure powers cannot aſcend, 


OS Er oo | ———— 
— = - <—— 


— — 


CHAP. LY. 


of abſtinence , faſtings , chaſtity , ſolitarineſs, the tranquil- 
lity and aſcent of the mind. 


ANI alfo doth commonly fortifie , and defend the 
obſervers thereof againſt vices, and evil Demons, and 
makes the mind an unpolluted temple of God , uniting it to 
God. For nothing doth more conduce to health, and tempe- 
rance of the complexion, then not to heap together ſuper- 
fluities, and not to exceed the bounds of neceſſary food. Nei. 
ther is nutriment to be taken thar is roo ſtrong for nature, 
but rather let nature be (tronger then the meat, as ſome affirm 
of Chrilt,that he crook meat in that proportoin that it ſhould 
not breed any excrement of the third concoQion. Many others 
alſo taking meat ſparingly, enjoyed _— health and agi- 
lity of body, as Xfofes, and Ea, who faſted fortie dayes: 
whence his face (hined, and be lifted up, could eaſily guide 
his bedy as if it were a ſpirit. For Magicians, and Philoſo- 
phers affirm that our ſpirit is not as a terrene thing , or hody 
nouriſhed by nutriment received through cercain organs by 
the concoction of mear, and drink, but draws in their aliment 
like ſponges through the whole body, viz. from the thin va- 
poors penetrating the body on all ſides. Therefore they that 
defire to have this ſpirit pure , and potent, ler them uſe dryct 
meats, and extenuate this groſs body with faſtings, and _ 

make 


mt. i. ©. th... AM. _ 


Book [ IT. ' OfGrnll Philoſophy, 


make it eaſily penetrable , and leaſt by the weight thereof, 
the ſpirit ſhould either become thick,or be ſuffocated, let them 
preſerve the body clean by lotions, fiiftions, exerciſes, and 
clothings , and corroborate their ſpirits by lights, and fumes, 
and bring ir to a pure and thin fineſs, We muſt therefore in 
caking of meats be pure, and abſtinent , as the Pythagoriaz 
Philoſophers, who keeping a holy and ſober table, did pro» 
wad their life in all cemperance. The temperance therefore 
of life. and complexion , becauſe thereby no ſuperfluous hu- 
mour is bred , which may dull the phantaſie, makes, thar-our 
ſoul oftentimes dreaming, and ſometimes watching,is alwayes 
{ubjeRcd to the ſuperiour influences. Moreover the Pyrhagors- 
ans, if any one doth by abſtinence moderate prudently every 
motion of the mind, and body, promiſe perpetuall health 
of both, and long life. So the Bragmani did admit none to 
their colledge, bur thoſe that were abſtinent from wine, from 
{zh, and vices, ſaying that none could underſtand God, but 
th:y that emulate him by a divine converſation : which alſo 
Phraotes in Philoſtrates taught the lower Indians. Moreover 
we muſt abſtain from all thoſe things which infeR either the 
mind, or ſpirit,as from covertouſneſs, and envy, which are hand. 
maids to injuſtice(as Hermes ſaith )enforcing the mind and the 
hand to evil praRices ; alſo from idlenels, and luxury ; for the 
ſoul being ſuffocated with the body , and luſt, cannot foreſee 
any celeſtiall thing. Wherefore the prieſts of the «Lthenians 
who are called in Greek Hierophante (as Hierom reports ) that 
they might live more chaſtly in their ſacred employments, 
and might follow their divine affairs without laſt , were wont 
tocaſtrate themſelves by drinking of hemlack. Moreover the 
chaſtity of a mind devoted to God doth make our mind ( as 
Orpheus teacheth 31ſuſews in the hymneof all the gods ) a per- 
peruall remple of God. Alſo we mult abſtain from all multi- 
tude and variety of ſenſes, afteRions, imaginations,opinions,and 
ſuch like paſſions, which hure themind and pervert che judge- 
ment of reaſon , as we manifeltly ſee in the laſcivious , the 
envious, and ambitious, Wherefore Cicero ( it} his Tu/culans 
queſtions ) cals theſe paſlions the ſicknefles of the mind, and 
che 


LA ERIE i TI Ch, ite SA 


av 


ah. 


Of Occult Philoſophy. Book 11 1, 


the peſtiferous diſeaſes thereof. But Horacecalls them furies 
or madneſs, where he ſings, 


Girles have a thouſand furies, ſo have byes, 


The ſame alſo ſeems to be of opinion that all men are fools 
in ſomething. Whence it is read in Eccleſiaſtioas, there are 
an infinite number of fools. Therefore the Sroicks deny that 
paſſions are incident to a wiſe man ; I ſay ſuch paſſions, which 
follow the ſenſitive apprehenſion : for rational, and mental 
paſſions,they yeld a wiſe man may have. This opinion did Boe- 
tius ſeemto be of, where he ſings that ſome paſſions are to 
be laid aſide in the mquilition of truth, in theſe verſes, 


If truth thou Wonlaſt diſcover with cleer ſight, 
And walk in the right path, then from thee quit 

Toy, fear, grief, hope expell ; for where theſe raign, 
T he mind 1 dark. and bound--=---= 


We muſt therefore acquit and avert our minds from all 
multitudes, and ſuch like paſſions, that we may atrain to the 
fimple truth ; which in&ced many Philoſophers are ſaid to 
have attained to in the ſolitude of a long time. For the mind 
by ſolitude being looſed from all care of humane affaires is at 
feaſure, and prepared to receive the gifts of the celeſtial die- 
ties. So Moſes the law-giver tothe Hebrews,and the greateſt 
of prophets, and learned in all the knowledge of the {alde- 
ans and Egyptians, when he would abſtraRt himſelf from 
ſenſes, went into the vaſt wilderneſles of Ethiopia, where all 
humane affaires being laid a(ide,he applied his mind to the fole 
contemplation of divine things, in which thing he ſo pleaſed 
the omnipotent God, that he ſuffered him to ſee him face to 
face, and alſo gave him a wondrovs power of miracles, as {- 
cred writ reflites of him. So Zoroaſtes the father and prince 
of the Magicians, is ſaid to attain to the knowledge of all na- 
turall and divine things by the ſolitude of ewenty'years, when 
he wrot, and did Very ltrange things concerning all the art of 


divining 


+ E-. Fred 


Book II. OfOccult Philoſophy. 


J2) 


divining, and ſoothſaying- The like things do the writings 
of Orpheus to HMyſers declare him to have donein the de- 
ſerts of Thracia. So we read that Epimenides of Crete, becauſe 
learned by a very long fl-ep, for they ſay that he 1-pt fifty 
years,z. e. tO have lay hid fo long ; Fythagoras allo in like man- 
nerto have layen hid ten years, and Heraclirns, and Democr.s 
ts for the ſame cauſe were delighted with folicarinef6s. For 
by how much the more we have the animal and the humane 
life, by ſo much the ge we live like angels, and God, to 
which being conjoyned, and brought into a better condition, 
we have power over all things, ruling over all. Now how 
our mind 15 to be ſeparated from an animal life, and from ali 
multitude, and to be ereRted, untill it aſcend to that very one, 
$00d, true, and perfect, through each degree of things know- 
able, and knowledges, Proclus teacheth in his Commentaries 
upon Alcibiades, ſhewing how that firſt ſenſible things are to 
be ſhunned, that we may pals to an incorporeal eflence, 
where we mult exceed the order of ſouls yet multiplied by 
divecs rules, habitudes, and various proportions, many bonds, 
and a manifold varicty of forces, and to ſtrive after an intel- 
leQ, and intelligible kingdome, and to contemplate how 
tar better theſe are then ſouls. Moreover we muſt bear an in- 
telleRual multitude , although united, and individuall, and 
come to the ſuperinte}leRual and efſential unity, abſolute 
from all multitude, and the very fountain of good, and truth. 
In like manner we mult avoid ajl knowledge that doth any 
waics diltrat, and deceive; that we may obtain the mo{t 
{imple criz:h. The multitude therefore of affeRions, ſenſes, 
imaginations, and opinions 1s to be left, which in it ſelf 13 as 


Gffcrent, as ſome things are contrary to others in any ſubj- A; . 


and we muſt aſcend to ſciences, in which although there be a 
various maltitude, yet there is no contrariety, For all are knit 
one tothe other, and do lerve one the other, under one the 
other, untill they come to one, preſuppolſed by all, and fup- 
poſing none beyond. it; to which all the relt mult ve refer- 
red : yet that is not the higheſt cop of knowledges, bur a- 


bove it is a Pure intellc&R. Therefore all compoſition, diviſion, 
and 


[= 
T - 
. 


a CV CCC 


526 


Of Occult Philoſophy. Book [1 1, 


and various diſcourſe being laid a(ide, let us, aſcending to the 
intelleual life, and ſimple ſight, behold the mtelligible ef. 
ſence with individual and {tmple precepts, that we may attain 
tothe higheſt being of the ſoul, by which weare one, and 
ander which our multitude is united. Therefore let us attain 
tro the firſt unity, from whom there 1s a union in all things, 
through that one which is as the flower of our eflence : which 
then at length we attain to, when avoyding all multitude 
we do ariſe into our very unity, are made one, and aR uni- 
formely. 


———_— 


CHAP. LYL 


Of Penitency, and Almes, _ 
Ow the greateſt part of purgations 1s a voluntary peni- 
tency for faulcs: for (as ſaith Seneca in T hyeſte )he whom 
it grieves that he hath offended, is in a manner innocent. This 
brings to us the greateſt expiation, whileſt ic oppoſeth affli- 
ings to delights,and purgeth out of the ſoul a ſtupid joyfulneſs, 
and gives a certain peculiar power, reducing usto the things 
above. Penitency therefore is not only a morrification of vi- 
ces, but a ſpiritual Martyrdome of the foul; which with the 
{word of he ſpirit is on all ſ1des mortihed ; Now the ſword 
of the ſpirit is the word of God ; whence 7eremiab the 
Prophet ſaith, and alſv Pax/, writing to the Epheſians, Crnr- 
ſed is he that Wwith-holdeth his ſword from blood;and the Plalmiſt 
tings; A ſword ts in their lips. Therefore our copgitations, 
afteions of our mind, and all evils that proceed from our 
heart and mouth, mult be uttered ro the prieſt in confeſſion, 
that he may according to the word of God judge thole 
things ; and according to the power granted to him by God, 
penitency being joyned with it, may puritie, & purge them, & 
dire them to that which is good, neither is there found in re- 
l:g10n for the expliating hainous ottences 2 {trongerSacrament. 
Fience theGods themK&lves ( Ovid in Portrs being witnes ) 
Do 


Book I II. Of Occult Philoſophy. 


— — WY 


J27 


Do often eaſe the pains, reſtore the ligh!s 
Which were canght away, when that mortall withts 


T hey ſee repenting of their fins — 


There 1s as yet another Sacrament of expiation, viz. Aimi- 
giving, of which as I remember I have read very little in Phi- 
loſophers, but the very truth taught usthat, ſaying, Give ye 
almes, and all things (hall be clean to you ; and in Ecleſiafti- 
cxs tis read; as water extinguiſheth fire , ſo almes doth lin ; 
and Dazie! taught the King of Babyloz, that he ſhould redeem 
his (in by almes ; and the Angel Raphael teſtifieth to Tobias ; 
becauſe alms frees from death, and 1s that which purgeth fins, 
and make us find eternal life. Hence Chriſt commanded us tov 
pray to the Father, Forgive as we forgive others, give us as we 
2iveto others ; of which he ſaid in another place, ye ſhall 
receive an hundred fold, and ſhall poſſeſs eternal life. He ſhall 
when he comes.-to judge the quick and the dead, upbraid the 
wicked abeve all things for their negleR of almes and works 
of mercy, when he ſhall ſay, I was hungry, and thirſty, and 


ye gave me neither meat, nor drink; and in another place, 


he ſpeaks of the poor ; what ye have done to any one of them 
ye have done to me. Which Homer alſo ſeems to be ſenſible 
of, when he brings ina yong man wooing eLntinor, ſaying 
theſe words, Antiroee how plauſibly haſt thou ſlain a poor beg- 

ar ! he ſhall deſtroy thee if God be in heaven, for the Gods 
- Prin being likened to ſtrangers, and gueſts, go out into 
the whole world, overturmng Cities, and beholding the in- 


jaries, and wickednefle of men, 


CHAT. LTH: 


O/ thoſe things which being outwardly adminiſtred conauce to 
E xpiation, 


T is believed, and it is delivered by them that are skilful 


in ſacred things, that the mind alſo may be expiated with 
certain 


——_—  __—la.. i. 


— FEA 


'Of Occult Philoſopby. — Book 111, 


certain inititutions, and ſacraments minifired outwardly , as 
by ſacrifices, bapriſmes, and adjurations, benediftions , con- 
ſecrations, ſprinklings of holy water, by anoyntings, and 
fumes , not ſo mach conſecrated to this, as having a raturall 
powrr thus to do; upon this account ſulphur hath a place in 
Religions,to exPpliate il] Demons with the fume thereof, An 
egge allo was wont to be uſed in Purgxtions ; hence eggs are 
called holy, whence Ov1d, 


Let the old Woman come, and purge the bed, 
And place, and bring ſulphare andeggs ſacred 
Iz her trembling hand 


Proclus alſo writes,that the prieſts in purifyings were wont 
to uſe ſulphur , and bitumen, or the waſhing of ſea water : 
For ſulphur puriftes by the (ſharpneſs of irs odour , and ſe; 
water by reaſon of its fiery part ; In like manner the hcearb 
Cinquefoil : wherefore by reaſon of its purity the ancient 
prielts did uſe it in purifications, allo the boughs of Olives. 
For theſe are faid to be of ſo great purity , that they report 
that an olive tree planted by an harlot is thereby for ever 
made unfruitfull,or elſe withers, In like manner; frankjncenſe, 
myrrhe,vervain, valerian , and the hearb called Phu conduce 
co expiation. Allo the bleſſed Clove flower ; and the gall of 
black dog being fumed is ſaid to be very powerfull in thele,as 
well for expiating of 11l ſpirits, as any bewitchings: alſo the 
feathers of a lapwing being fumed, drives away Phantaſmer. 
It is wonderfull, and ſcarce credible, but that that grave and 
worthy Author 7oſeph relates it in his hiſtory of Jaru/alem, 
of a root of Baaras,fo called from, a place neer Aachernss 1 
Town of 7zdea, being of a yellow colour, that in the night it 
did ſhine., and was hard to be taken, that it did oftentimes 
deceive the hands of them that went to'take it, and go out of 
their ſight,never ſtood (till , till che urine of a menſtrous wo- 
man was ſprinkled on it, Neither yer being thus retained,isit 
p::iled up without danger,but ſuddain death fals upon him that 
drawcs it up,unleſs he were fortified with an amuler of the ſaid 


root ; Which they that wanr,ſacriacing about the carth do bind 
| the 


— a * 5 HS. To OR OO RC ESTI 


os OR 


- 


Book III, OfOceult Philoſophy. 


ths. ts a. ——. 


nn 


the rout to a dog by a cord, and preſently depart : at length 
the dog with a great deal of pains drawes up the root, and as 
it were ſupplying the place of his maſter preſently dies, after 
which any one may handle the root without danger ; the 
power of which is much excellent in expiations, as is manifelt 
for the delivery of thoſe that are vexed with unclean ſpirits ; 
now that theſe kind of waters ſhould aR apon ſpiricuall ſub. 
[2rces by putting them to flight, or by alluring them, or 
mitigating them, or by inciting them, they are of no other 
opinion then that the fire of Sic:/ia aRts upon ſouls : which 
( william of Paris being witneſs ) not hurting the bodies, 
doth moſt intolerably torment the ſouls of them that ave 
neer, But of thoſe in part we have treated before. 


CHAP. LVIII. 
Off Aavrations, and voWes. 


Dorations, and vowes, ſacrifices, and oblations are cer- 
tain degrees in ſacred thingsfind out God, and thoſe 

things which _—_— provoke the divine pleaſure, and 
' procure a ſacred and indiflolvible communion of God with 
ſouls; for by prayers which we utter with true and ſacred 
words, ſenlibly, and aftcRionarely, vie obtain a great power, 
when by the application of them to any diety we do ſo far 
move it, that he may direR his ſpeech and anſwer by a 
divine way , by which ( as ſaith Dion7ſixs ) God ſpeaks with 
men, bur ſo occultly that very few perceive ir. But often- 
times that King and Prophet David perceives it, when he 
faith, 1 will hear what the Lord will ſpeak in me. Adoration 
therefore being a long time concinued, and often frequented, 
perfe&ts the intelleR, and makes the ſoul more large for the 
receiving of divine lights, inflaming divine love , producing 
faith, hop: , and ſacred manners, purifieth the ſoul from all 
contrariety , and what is any away adverſe to it, and doth 
alſo repell divers evils, which would otherwiſe naturally fall 


out, Hence 01a {1ngs, 


M m mane J | 11 }; 


' Of Occult Philoſoply. Book I 11, 


T sfteatimes have ſeen when from above——— - 
He World ſend dreadfull lightnings,him to be 


e{ppeaſ dwith frangincenſe —--— 


Now man is returned to God by prayers, by which coming 
he ( ſaith Plato in Pheadrus ) ſtops horſes , and enters into the 
chambers of repoſe, where he feeds upon Ambroſiz,and drinks 
Nefar. Theretore they that delire to enjoy any vertue, mult 
pray, ana ſupplicate often to him who hath all vertue in him- 
ielt Now that 18 the beſt prayer,which is not uttered in words, 
but that which with a Religious lilence and ſincere cogitation 
is offered ro God, and that which with the voice of the mind 
and words of the igtelleAua!l world,is offered to him. Now a 
vow is an ardent affeAion of a chalt mind g:ven up to God, 
which by vowing wiſheth that which ſeems gvod, This aft. 
on (4s fambvlicus,and Procius teſtihe ) doth to jovn the loulto 
God ,that the operation of the mind and of God 1s one ; v4 
of God as an artifhicer, of the mind as 2 divine inſtrument : 
all antiquity teſtifies that by vowes ſometimes miracles are 
done, dileaſes are cured, tempelts arc diverted, and luch like, 
Rence we read that the moſt excellent, ard wile in all nations, 
the Pragmanni of the Fadians the Magicians of the Perſran:, 
the Gymneoſopiſts of the e A gyptians,the divines of the Greebs, 
and Caldeans which did excell in divine ſecrets, did app'y 
themſelves to divine vowes,and prayers,and thereby did «!tc&t 
many wonderfull chings, Now to the perfeion of a vow, and 
adorat:on(for 2 vow cannot be perfeR without an adoration, 
nor an adoration without a vow ) there are two things eſpcci- 
ally r:quized,viz. Firſt the knowledge of the thing to be ador- 
-4,3nd to which we mult yow,and in what manner,and order, 
and by what Mediums it muſt be worſhipped; for there ate: 
various COOperators and inſtruments of God, viz The heavens, 
Stars,adminiſtring ſpirits,the celeltiall ſouls,and Heroes which 
we mult implore as porters,interpreters, adminiſtrators, me- 
diators,bur tirſt of all him,who goerh to the Archetype God, 
who only is the urmoſt term of adoration ; the others dieries 

are 


—— 


BookIlI, Of Occult Philoſoply, 


Ip 


ire as it were Paſſages to that very God. Know therefore that 
adorations and vowes. muſt with a pure and pious mind be 
principally made to that one only God, the higheſt father, 
King and Lords of all the god. But when they ſhall come be- 
fore to the inferiour gods, let the intention of the admir:.- 
ſt;ation be terminated in them ; therefore to adorations , and 
vowes, When they be direQed to the inferiour dieties, Zo- 
-oaſtes and Orpheus thought fitting that ſuffumigations and 
charaQers ſhould be uſed ; But when they are ereRted to the 
majeſty of the ſupream God, they mult not in any wiſe”; 
which alſo Hermes, and Plato forbid ro be done. Whence 
Hermes to Tatins ; This ( ſaith he) is like to ſacriledge when 
thou prayeſt to God to be willing to kindle frankincenſe, and 
ſuch like ; For ( ſaith Porphyrie ) they are nor agreeable to 
victy. For there is not any materiall thing can be found, which 
to the immatertall God is not unclean. Therefore neither is 
that prayer which is uttered by words agrecable to him, nor 
that prayer Which is mentall, if che mind be polluted with 
vice ; Secondly there is alſo required a certain aſſimilation of 
our life to the divine life, in purity , chaſtity and holineſs, 
with a lawfull defire of that which we wiſh for ; for by this 
means we eſpecially obtain the divine benevolence,and are 
ſubjeRed to the divine bounty ; for unleſſe we , having .our 
minds purged, be'worthy to be heard; and alſo thoſe things 
which we deſire, be worthy to be done, it is manifeſt thar 
the gods will not hearken to our prayers; whence divine P/aro 
faith,that God cannot be bound by our prayers or gifts co dv 
unjuſt things ; therefore let us defice nothing of God, which 
we think uncomely to wiſh for : for by this means only, we fce 
that very many are fruſtrated of their prayers and vowes, be- 
cauſe that neither they themſelves are Religiouſly diſpoſed, 
nor are their deſires and prayers made for thoſe things 
which are. well pleafing to God, neither do they know ro 
diſcern in what order they ought to pray , and through what 
mediatours they ought togo to God the ignorance of which 
doth very oft reduce our prayers and ſupplications to nothing, 


and cauſeth our deſires and wiſhes to be denied. 
Mm 3 CHAP. 


— 


337 


Of Occult Philoſophy. Book 111.” 


—<—  —  — 


——— 


CHAP. LIX, ' 
Of [acrifices ana oblations,ard their kinds and manacrs, 


Sacrilice is an oblation which is both holy by offering, 

and ſanQtitieth and maketh Holy the ofterer, unlef 
either Irreverence or ſome other (in be an impediment to 
him ; therefore theſe ſacrifices and oblations do yeld us much 
hope, and make us of the family of God, and do repel from 
us mary evils hanging over our heads, which the doRors of 
the Hebrews do eſpecially confirm, ſaying by this that we kill 
our living creatures, and diſſipate our wealth by lacritice, we 
turn away miſchicfes which do hang over us : for as this mor. 
tall prieft ſacrificeth 1n this inferior world the ſoul of irr1- 
tional creatures to God, by the ſeparating of the body from 
the ſoul : ſo Michael the Archangel the prieſt of the higher 
world, facrificeth the ſouls of men, and this by the ſeparation 
of the ſoul from the body, and not of the body from the ſoul, 
unleſs perchance, as it happeneth in fury, Rapture, Exta'te and 
ſleep, and ſuch like vacations of the foul, which the He- 
brews call the death of the body. Burt ſacrifices &oblations are 
firſt of all and principally co be offered up to the moſt high 
God;butwhen they are to be direRted to the ſecondary divine 
powers, this ought to be done even as we have ſpoken con- 
cerning prayers and vows : but there are many kinds of (a- 
crifices : one kind is called a burnt cffering, when the thing 
ſacrificed was conſumed by fire ; another, 1s an offeting tor 
the effuſion of blood ; moreover there are falutiferous ſacrih- 
ces which are made for the obtaining of health, others paci- 
fying for obtaining peace, others any for the freeing from 
ſome evill, and for the beſtowing of ſome good thing ; others 
Gratulatory; for divine worſhip and thankſgiving ; bur ſome 
ſacrifices are made neither for the honor ot God, nor owt vt 
200d will, of which fort was that amongſt the Hebrewe,ca!led 
the ſacrifice of Jealouſte,whichwas made only for the derefting 
of 


Book [ IL. WY Np Of Occult Philoſophy. | 


J33, 


of occult adultery. There was in times paſt amongſt the Gen- 
tiles the ſacrifice of expiation, by the which cities were purged 
from famine, peſtilence,or ſome horrible calamity; whote rites 
were to ſearch out the moſt wicked man in that city, and to 
lead him to the place appointed carrying in his hands a cheeſe 
and wafers and dry figs ; afterwards to whip him ſeven times 
with Rods, and then to burn him to aſhes with the ſame rods, 
and to calt the aſhes into the ſea; of theſe Lycophros and Hip- 

onax make mention ; neither doth Philoſtratus relate things 
much different from theſe, concerning epollonins of Tiana 
while he chaſed away the PeſtiJence from Epheſ#s. Moreover 
there were many kind of ſacrifices and offeringsas &ſgonalia, 
Dapſa, Farreationes, Hecatombe, Hoſtia, Hyacinthia, Armiluſtra, 
fanualia, Lucalia, Lupercalia, Munychia, Novendinalia, Ny- 
tiluca, Palatialia, Paſlillaria, Popularia, Protervia, Scenope- 

ia, Solitanrilia, Stata, Rabigalia, Fontanalia, Ormia, Paren- 
talia, In ferie, ( 0n{nalia, Lampteria, Amburbia, Ambarvalia, 
Vivalia, T hyia, Holocauſtomata, Orgia, Latialia, Dianetaarica, 
Bacchanalia, Trieterica, Liberalia, (ocytia, (erealia, Theſmo. 
phorta, Aadonia, T eonia, Laurentalia, Opalia, Palilia, Luirina- 
lia, Vertumnalia, Gynacia, Panathenea, Luinquatria, D:zapalia, 
Diaſia, Horma, Hormea, Nemea, /1ytriaca, Palogygie. And 
the offerings of theſe were proper and diverſe; for a Goat arid 
an Aſs were ſacrificed to Bacchns, a Sow to Ceres, an 
horſe to the Swn, an hart and dogs to Diana, an Aſs to Pria- 
apus, a Goole to Tfis, a dunghil-cock to the Night, a ſhe- 
Goate to Faxnxs,a Bull ro Nepriune, a (he. Goate to Minerva, 
a Bull tro Hercules, a child to Satwra, aSow with piggs to 
Maja, a Cock to ef /culapins: moreover they did facritice to 
Hercules Gnidius with {coulding and railings; there were 
alſo diverie orders of Prieltc,as high prieſts, F lamines, Archiſla- 
mines, Phylades, S alians, Hierophantes & diverſe namesof rehgi- 
ons,and fuperſtitions,and ſacrifices,ceremonies,teaſts,conſecra- 
tions,dedications, vowes, devotions,exptations, oathes, offer- 
ings,ſatisfaftory works ; by the which the ſeduced gentiles did 
factifice to falſe Gods and devils ; but the true ſacrifice, which 


purgeth any man, and uniteth him to (30d, is twofold ; one 
Mm 3 which 


_ 


Of Occult Philoſophy. Book I1I. 


which the high prieſt Chriſt offered for the remiſſion offſins, 
purifying all things by the blood of his croſs ; the other, by 
the which a man offcreth up himſelfclean unſported, for a 
living ſacrifice to God, as Chriſt the high prieſt offered him- 
ſelf, and caught us to be offered together with him, as he was 
offered, ſaying of the ſacrament of his body, and blood, Do 
this in remembrance of me; viz. that we ſhould offcr our 
ſclves together, being mortified by the paſſton of his mortal 
body, and quickned in ſpirit ; of the which Porphyry faith, 
Let us labor to offer op holines of life for a ſacrifice ; for no 
man can be a good pricſt of God, but he whick bringeth 
forth himſelf for a ſacrifice, and builderh up his own ſoul, as it 
were for an Image, and doth conſtitute both his mind, and 
underſtanding for a Temple in the which he may receive the 
divine light ; bur eternal ſacrifices ( as Heraclitss ſaith ) are 
certain cures of the ſoul, inſtituted by the moſt High Phyſician; 
for the eyiHf ſpirit pofſefleth a man(as Proclas faith even untill 
he beexpiated by ſacrifices ; therefore ſacrifices are required to 
pacifie God and the Heavenly powers, and to expiate a man, 
who beareth the Image both of God and the world ; Bur our 
Lord Tefus Chriſt the true high prieſt concluded all ſacrifices in 
bread and wine only, as in the primary ſubſtance of mans 
meat, needing further the offering up of no animaks, nor 
other things, or the effuſion of blood, in which we may be 
cleanſed, being perfeAaly cleanſed in his blood. There were 
alſo amongſt the ef gyptians ſxhundred ſixty ſix kinds of ſacti- 
fices ; for they did appoynt divine honors, andholy ſacrifices 
to cach Far, and planet, becauſe they were divine animals 


partaking of an intelleAual ſoul and a divine mind ; whence 


they ſay that the ſtars being humbly prayed unto, do hear our 
prayer, and beſtow celeſtial gifts, not ſo much by any natural 
agreement, as by their own free will. And this is that which 
Tamblicas faith, that celeftial bodies, and the dieties of the 
world have certain divine and ſuperior powers in themſelves, 
as alfo natural and inferior, which Orphens calls the keyes 
to open and ſhut; and that by thoſe we are bound to the 
fatall influencies, but by theſe to looke ns from fate, Whence 


if 


* «& x4 


— 
—— 


SS Atm = = 2 © I 


LES. LL ESE | oo, aid © an — ay ao A a > ov A a a ay rr &Þ 


FI—y hs a a... em ect. — ————... 


ll. dtd. erect k 


Book I [[. Of Occult Philoſobhy. 535 
ifany misfortune hang over any one from Satwry, or from 
Mars, the Magicians command that he mult not forthwith 
fly to Zxpiter, or Venns, but to Satarn or Mars themſelves, 
So that Aprleian P/yche who was perſecuted by YVenxe for e. 
qualling her in deauty, was forced to importune for favor, not 
from (eres, or 74ne, but from Venzs her ſelf, Now they did 
ſacrifice to each ſtar with things belonging to them ; to the 
Sun with ſolary things, and its animals, asa Laurel tree, 2 
Cock, a Swan, a Bull ; to YVeans with her animals, as a Dove, 
or turtle, and by her plants,as Vervain ; as F3rgs/lings, 


——— Water bring out 

With garlanas ſoft the altay round about 
Compaſs,and burn fat boughs and frankincenſe 
T hats ſtrong and pure —— 


Moreover the Magicians when they made any confe&ion 
either natural, or arcificial, belonging to any ſtar, this did 
they afterward religiouſly offer, and ſacrifice to the ſame ſtar, 
receiving not ſo much a natural vertue from the influence Ps 
thereof being oppottunly received,as by that religious oblati- 
onreceiving it drvinely confirmed and ſtronger. For the oblati- 
on of any thing, when it is offered roGod aſter aright manner, 
that thing is ſanified by God by the oþlation as is a ſacrifice, 
and is made part thereof. Moreover to the celeſtial and ethe- 
cial Gods white ſacrifices were offered ; but to the terrc(tial 
orinfernal, black : bur to the terreſtial upon the altars, bur 
to the infernal in ditches; to the acrial and watery flying 
things : Bur to theſe white, to theſe black. Finally, to ail the 
Gods and Demons beſides terreſtial and infernal, flying 
things were offered, but to thoſe only four-footed animals, 
for like rejoyceth in like, Of theſe only which were offered 
to the celeſtial, and etherial, it is lawfull to eat, the extream 
parts being reſerved for God, but of the other not. Now 
all theſe the Oracle of «polo hath expreſſed in theſe verſes, 


Mm 4 A three- 


Of Occult Philoſophy. Book 111. 


eA threefold ſacrifice to th Gods above, 

White muſt be ſlain for them ; for them below 

T hreefold alſo, but black for them ; withall 

With opeu altars Goas celeſtial 

Are taken, when thy infernal Gods require 

Pits embru 4 with black blood, and fill awith mire; 
And are not pleaſ'd but with a ſacrifice 

T hat's buried; but of th aire the adieties 

Delight in honey, and in Wines moſk clear, 

And that on altars kindled be the fire, 

Regnire, With flying ſacrifice, and white ; 

Bur of the earth the aieties delight 

T hat earthly bodies ſhonld with frankinſen/e 

And wafers offered be in reverence. 

Brut for the Gods that rule the ſeathou muſt 

T hy ſacrifices lay on the ſea coaſts, 

And on the waves caſt the Whole animal. 

But to the dieties celeſtial 

Give th* extream parts,and them conſume With fire; 
What then remains tho miſt if they deſire 

Eat 1p, and let the air with vapors thick 

Ara ſweet ſmelling drop 


Theſe doth Porphyry make mention of in his book of anl- 
wers, to whom the reſt afſent. For they ſay that theſe ſacri- 
fices are certain natural Mediums betwixt the Gods and men ; 
which A4r:i/torle affirming faith, that to ſacrificc to God is in 
a man naturally. They are therefore they ſay, Mediums, which 
ſavor of the nature of both, and repreſent divine things ana- 
logically, and have with the diety to whom they are offered, 
certain convenient anlogies, but ſo occult that a mans under- 
ſtanding can ſcarce conceive of them, which God, ard the 
Diertes require in/particularfor our expiation with which the 
celeſtial vertues are pleaſed, and withhold themſelves from 
execu:10n of the puniſhment which our ſins deſerve. And theſe 
are ( as Orpheus calls them ) keys which open the gate 
of 


q———— 


Book Il. Of Occult Philoophy. 


2137 


of the elements and the heavens, that by them a man may 
aſcend to the ſuperceleſtials ; and the intelligences of the hea- 
vens, and the demons of the elements may deſcend to him. 
Now men that are perfe& , and truly Religious need them 
not, but only they, who ( ſaith Ty;/megiſtue ) being fallen 
into diſorder, are made the ſervants of the heavens and crea- 
tures ; who becauſe they are ſubjeted to the heavens, there- 
fore think they may be corroborated by the favour of the 
celeſtiall vertue, uncill chey flying higher be acquitted-from 
their preſidency,and become more ſublime then they. 


L— 


CHAP. LX. 


What imprecations, and rites the ancients Were Wont to uſe in 
ſacrifices, and oblations. 


Ow let us ſee what imprecations they did joyn to obla- 
tions, and ſacrifices; For he that did offer any ſacrifice 
to God, did 1ay theſe, or the like things : I thy ſervant do 
offer and ſacrifice theſe things to thee ; I confeſle that thou a 

the author of all ſanity, and I call upon thee to ſanRifie this 


oblation , that thou wouldſt pour upon it the vertue of thy 


high and excellent ſpirit, that by it we may obtain what 
we ask for, Moreover alſo as this thing preſemt by any ob. 
Jations is made thine, asto live, or dieto thee, ſo allo ler 
me be made thine who by this oblation , and communion, by 
this thing which I come to offer, and facrifice ro thee, 
profeſs to be one of thy family, and worſhippers. Beſides in 
offerings it was ſaid, As that animal. is in:my- power tobe 
ſlain, if I pleaſed, or to be ſaved : ſoir isin thy power to 


take away in wrath, or to give in love that which. we deſire, 
Laſtly, when for expiation , or the avoyding of any evil,. 


any ſacrifice was to be made, it was ſaid,-As that animall dies 


in my hand, ſo die all vieeinme, alſo all unckanneſs, or 


ſo let die and be' annihilated fuch -or ſuch an evil , or diſ- 


commodity. Alſo, As the blood of this animal is poured forth 


our 


536 


"Of Occulr Philoſeply. Book 111 


out of its body, ſo let all vice and uncleannels low out from 
me.In ſacrifices laid on the altarto be _ it was ſaid, as this 
oblation is conſumed by this preſent fire, ſo that nothing re- 
mains of it ; ſo let all evil be conſumed in me, or ler ſuch tf 
ſuch an evil which we would r<pell and avoyd be conſumed. 
It was alſo a cuſtom when imprecation was made,to touch the 
altar with the hands of all thoſe for whom ſuch a ſacrifice was 
made,or of them who did deſire to be partakers of ir, becauſe 
prayer only cannot prevail,unleſs he that prayes touckerh the 
alcar with his hands;whence in Virgs/, 


T hoſe that in theſe words pray, and altar toxch 
Th omnipotent doth hear —— —— | 
And elſwhere, 


7 touch the altars, and the middle fires, 
end the Dieties beſeech. 


_ a —_ tt. —_ * . 
— _ hs hs FY ht Ry = 


CHAP. LXI. 


Bow theſe things muſt be performed, as to Ged, [0 to inferionr 


dierzes. 


F'7 Adoration therefore, oblation, or ſacrifice, de- 
ptrecation , invocation, are differenced thus , v3z. either 
becauſe they are made to God only , or to inferiour dieties, 
as angels, Scars, Heroes. In theſe therefore ſuch rules are to 
be obſerved , that when any prayer is to be offered to God 
alone forthe obtaining of any efteRt, ir muſt be done with 
the commemoration of ſome work, miracle, ſacrament, or 
promile , taken ſomewhere out of ſcripture ; as if there be a 
deprecation made for the deftruRion of enemies, let it be 
commemorated that God deſtroyed the Giants in the deluge 
of waters, and the builders of Babe! in the confuſion of 
ronpues, Sodom, and Gomorrha in'raining of fire, the hoſt 
of Pharoah inthe Red-fea, and the like ; adding to mo 

ome 


Book IIT. Of Occult Philoſophy. 6 


39 


ſome malediRion out of the P/a/ms, or ſuch as may be ga- 
thered out of other places of ſcripture. In like manner when 
we are to deprecare againſt dangers of waters, let us comme- 
morate the ſaving of Noah in the flood ; the paſlin 
of the children of 1/rael throngh the Red-ſea , and Chrif 
walking dryſhod upon the waters, and ſaving a (hip from 
ſbipwrack, commanding the winds and waves, and liftin 
up Peter ſinking in the waters of the ſea, and ſuch like. Bur 
if a prayer be neceflary for obtaining Oracles, or dreames, 
whether it be to God, Angels, or Heroes , there are many 
laces offer themſelves out of che old teſtament, where God 
is ſaid to talk with men, promiliag in very many places Pre- 
ſages, and Revelations, beſides rhe propheticall dreams of 
Jacob, Toſeph, Pharoah , Daniel , Nebuchad-nezzer , in the 
old Teſtament, and the Revelation of 7ohr., Pani, in the 
new; alſo of holy Magicians, as Helens, Conſtantine and 
Charles ; alſo of later Prophers,as MMetbedins, Cyrillns, 7oa- 
chim, Merlin, Brigitts, Mechtindjs, Huldegards, the dietics 
of whom being piouſly invocated, render us oftentimes par- 
takers of divine Revelations. Moreover we muſt invocate 
the ſacred names of God , bur thoſe eſpecially , which are 
fignificative of the thing delired, or any way applicable to 
it ; as for the deftrution of enemies we muſt invocate the 
name of Gods wrath , of the revenge of God , fear of 
God, juſtice of God, fortitude of God : bur for the avoiding 
of any danger we muſt invocate the names of pity, defence, 
ſalvation , goodneſs, and the like. Moreover we muſt peti- 
tion for and to the cffeRers of the thing deſired,v:iz. ſuch an 
Angel, Star or Heroe on whom that ofce lies ; but obſerving 
that our invocation on them mult be made with due number, 
weight, and meaſure , and according tothe rules delivered 
concerning inchantments. For betwixt theſe there is no dif- 
ference, but thatinchantments are ſuch as affeR our mind , dif. 
poling the Paſſions thereof into a conformity to certain die- 
ties; but prayers are ſuchas are exhibiced to any diety by way 
of worſhip,and veneration;and from the ſame root alſo may 
the manner of conſecrations be taken , of which we ſhall in 
rhe next place ſpeak, CHAP. 


Of Occult Philoſopby. Book I LT. 


 CAAP. LXI1. 


' Of (anſecrations,and their manner, 


Onſecration is a lifting up of experiments, by which a 

ſpirituall ſoul, being drawn by proportion and con- 
formity,is infuſed intro the matter of our works according to 
the tradition of Magiciall art rightly and lawfully prepared, 
and our work is yivitied by the ſpirit of underſtanding. The 
efficacy of conſecrations is perfeRed by two things eſpecially, 
viz the vertue of the perſon himſelf conſecrating , and the 
vercue of the prayer it ſelf. In the perſon himſelf is required 
holineſſe of life, and a power to conſecrate ; the former, 
nature and deſert perform; the latter is acquired by imita- 
tion, and dignificarion , of which we have ſpoken elſewhere. 
Then it is neceſſary that he chat facrificerh muſt know this ver- 
tue and power in himſelf, with a firm and undoubred faith. 
Now what things are required in prayer, are thele. There is 
alſo a certain power of ſanctifying placed in it by God, as if it 
be ſo ordained of God for this or that very thing ( of which 
ſort we read of many in the holy writ ) or inſticuted to this 
or that thing , by the vertue of the holy ghoſt, according to 
the ordination of the Church , of which ſort are many every 
where extant : or this holineſs is in rbe prayer it ſelfe, not by 
vertue of inſtixation , but of the commemoration of ſacred 
things., as of facred letters , hiſtories , miracles, works, «f- 
fe&s, favours, promiſes, ſacraments and ſuch ſacramentall 
things, which ſhall ſeem to cohere with the thing to be con- 
ſecrated, cither properly,or im properly or analogically. And 
of theſe we ſhall now give ſome examples, by which a way 
ealily may be laid open tothe whole conſideration of it. So 
in the CONEreng of - water there is this commemoration 
made, viz. becaule God placed the firmamenc in the midcl: 
CF waters ; becauſe in the middle of the earthly paradiſe he 
made a holy fountain, from which through four rivers the 
whole earth is watered : becauſe he made the waters an in- 
{trument of his juſtice , in the deRryRion of the Giants, by 
th 


Book LIT. Of Occult Philoſoply. 


541 


the generall deluge over the whole earth : and in the deſtry- 
Aion of the Army of Pharaoh in the Red ſea, and becauſe he 
led the people dry-ſhod through the middle of the Red ſea, 
and through the middle of Jordan, and becaule he brough: 
water miraculouſly out of a rock of the wilderneſs, and 
brought forth a fountain of living water out of the jaw bone 
of an aſſe at the prayers of Sampſon, and becauſe he appoint- 
ed the waters as an inſtrument of his pity, and of ſalvation 
tor remiſſion of (ins : and becauſe Chrilt being baptized in 
Jordan, purified and ſanAliftied the waters ; and the like 
alſo by invocating divine names ſutable to theſe things, as 
when God is called a living fountain, living water, a living 
river. In like manner in conſecration of fire, let there be a 
commemoration that God created the fire to be an inſtru- 
ment of his juſtice for puniſhment, revenge, purgation of (ins, 
and when he comes to judge the world he wil command burn- 
Ing to go before; and he appeared to Moſes ina burning buih, 
went before the children of 1/rae/ in a pillar of tire,and com- 
manded that inextinguithable fire ſhould be kept in the taber- 
nacle of the Covenant, & kept tire unextinguithed under the 
water, Allo we mult ule ſuch divine names as offer themlelves, 
as becauſe God is a conſuming tire, and a melting fire : and 
ſuch as are proper to theſe, as the ſhining of God, the light of 
God, the brightneis of God,and ſuch like. So in the contecra- 
tion of 011 ſuch ſolemnities muſt be commemorated as belong 
to theſe,as in Exodus the oil of union & (weet perfumes and 
ſacred names ſutable ro theſe,ſuch as is the name { bri/?, which 
lignifties annoinced, and ſuch as this, and that in the Apocalyps 
concerning the two olive trees diltilling lantified vil inro 
lamps burning in the preſence of God, So in tte conſecration 
of places let there be commemoration made of mount S$:zai, 
of the Tabernacle of the Covenant, of the [antftitm {[anftorum, 
the temple of So/om07;,and of the ſanRihcation of the kill Gol- 
gothathrough the myltery of the paſlion of Ch::!t, and ct the 
t:c1d which was bought with the price of Chrilts blood;allo of 
mount Tabor, where the transhguration and aicerit :nto heaven 


Was. Sacred names alſo being utcd as of the place of God, 
| [he 


— 


Of Occult Philoſophy Book I LI, 


the throne of God, the chair of God, the tabernacle of God, 
the altar of God, the ſeat of God, .and the habitation of 
God, and of ſuch like. After the ſame manner we mult pro- 
ceed in the benediAion of other chrngs,by enquiring into ho- 
ly write by divine names, and profcſſion of Religion for ſuch 
things which may ſeem to be after a manner ſutable to this 
or that thing. As for example, if there be a paper, or 1 
book having ſome of the myſteries which we (hould comemo- 
rate , as the tables of the ten commandments given to Moſes 
on mount $ixas , and the ſanRification of the law, and of the 
Prophers , and Scriptures promulgated by the holy fpirit : 
and let the divine names of the-ceſtament of God, the book 
of God, the book of life,the knowledge of God , the wil- 
dom of God, and of ſuch like be commemorated. $o if 1 
{word be to be conſecrated, we may remember out of the ſe- 
cond of Aaccabees there was a tword ſent from God to 
Zndas Macchabens, that he ſhould deſtroy the children of //- 
racls enemies : alſo that in the prophets, Take unto you two 
edged ſwords; alſo in the Goſpel, coats being ſold, ſwords 
muſt be bought; atid in the hiſtory of David an Angel w:s 
ſeen hiding a bloody ſword ; and many ſuch like we ſhall find 
in the Prophets, and e<Apecalyps, as allo the ſacred names 
of the ſword of God, the rod of God, the ſtaff of God, 
the vengeance of God, and ſuch like. And now ler theſe 
things which have: been exemplified concerning reall conſe- 
crations, and benediRions ſuthce : by which perſonat{ con- 
ſecrations, and beneditions may ealily be underſtood, But 
there is yet another powerfull and efficacious rite of conſe- 
crating , and expiating, which is of the kinds of ſuperſtitious, 
iz: When the rite of any ſacrament is tranſſamed to another 
thing,which is intended to be conſecrated, or expiated, as the 
rite of baptiſme, confirmation, funerall, and ſuch like. More- 
over we mult know, that a vow, oblation, and ſacrifice; have 
a certain power of conſecration, as well reall as perſonall, 
as the things or perſons are vowed or oftered. 


— WH 


CHAP 


MO A... 


-— ——_ 7 


Book I IT. Of Occult Philoſeply: | 


CHAP, LXIIIL 


11 hat things may be called holy, What conſecrate4,and how the (e 
become ſo betwixt us and the Dieties; and of ſacred times. 


Ny thoſe things are called ſacred, which are made holy 
by the gods themſelves, or their Demons, being ( as 
1 may ſay ) dedicated to us by the gods themſelves. By this 
account we call Demons holy , becauſe in them God dwels, 
whoſe name they are often ſaid ro bear. Whence it is read in 
Exodus : I will ſend my Angel who ſhall go before thee ; ob- 
ſerve him , neither think that he is to be deſpiſed, becauſe 
my name is in him. So alſo myſteries are called ſacred. For 
a myſtery is that which hath a holy and an occult yertue, and 
favour given by the gods or Demons, or deſpenſed by the moſt 
high God himſelf ; ſuch as are thoſe ſacred names and Chara- 
Qers , which have been aboye ſpoken of. So the croſle is cal- 
led holy and myſterious , being made ſo by the paſſion of 
Teſus Chriſt. Hence alſo certain prayers are called holy, and 
mylticall which are not inſtituted by the devotion of man, 
but by divine Revelation, as we read in the Goſpel thar 
Chriſt inſtituted the Lords Prayer. In like manner certain 
confeRions are called holy, into which God hath put the 
eſpeciall beam of his vertue, as we read in Exeaw of the 
ſweet perfume, and oil of anointing, and as with us there is 
; a ſacred fountain, and a ſacred ointment ; There is alſo ano- 

ther kind of holineſs, whereby we call thoſe things holy 
which are dedicated and conſecrated by men to God , as 
vows, and ſacrifices, of which we have ſpoken already : 


W hence F:rg:/, 


But Ceſar With a tripple triumph brought. 
Into the City Rome.as moſt devort, 
Did dedicate unto the Italian gods 
An immortall Von -——— 
And 


— —— Cr” ” 


= - —_— 


Of Occult Philoſophy. 


Book I LT. 
And Ovid in his Metamorphofs (ings thus, 


A feaſt Was kept, wherein «/£aciaes 

For Cicnus death with heifers blood did pleaſe 
Propitions Pallas, when the entralls laid 
On 0h altars, to the Gods convaid 

An acceptable ſmell ; a part adareſt 

To ſacred uſe, the board receiv'd the reſt, 


In like manner the repreſentations, reſemblances, Idols, 
Statues, Images, Pires, made after the ſ1militudes of the 
Gods,or dedicated to them, are called ſacred, even as Orphes 
fingeth in his hymn to Lycian Verus, 


T he chieftains that the ſacred things prote@? 
Of our country, aid for our town cre? 
A Sacred Statue 


And Virgil. 


Hence divine P1ato in his eleventh book of Lawes, com- 
manded that the facred Images and Statues of the Gods 
{hould be. honoured, not for themſelves, but becauſe they 
repreſent the Gods to us, even as the ancients did worſhip 
that Image of 7apiter, thus interpreting it: for in that he 
bares the reſemblance of a man, was ſignified that he is a mind 
which produceth al] things by his ſeminary powerzhe is fergn- 
ed toi, that his immutable and conſtant power might be ex- 
preſled ; he hath the upper parts bare and naked, becauſe he 1s 
manifeſt to the intelligences and the ſuperiors; but the Jower 
parts are covered, becauſe he 1s hid from the inferior creatures: 
he holdeth a ſcepter in his lcfr hand, becauſe in theſe parts 
of the body the molt ſpiritual habitation of life is found. 
For the Creator of the intelleR is the King and the vivifying 
ſpirit of the world ; but in his right hand he holdeth forth 
both an Eagle and viRtory; the one, becauſe he is the Lord re 
a 


BookIll, Of Occult Philoſophy. © 


all che Gods, as the Eagle 1s of other birds; the other, be. 
cauſe all chings are ſubje@ to him ; in like manner we alſo 
reverence the Image bf a Lamb, becauſe it repreſenteth Chriſt, 
znd the piftute of a Dove,becaule it ſignifieth the holy Ghoſt, 
and the forms of a Lion, Oxe, Eagle, and a man, ſignifying 
the Evangeliſts, and ſuch like things, which we find exprel- 
ſed in the Revelations of the Prophets, and in divers places of 
the holy Scripture:moreover thoſe things confec to the like re- 
yelations and dreams,and therefore are called ſacred pictures ; 
there are alſo ſacred rites and holy obſervations, which are 
made for the reverencing of the Gods, and rehgion, viz. de- 
vout geltures, genuflextons, uncoverings of the head, waſh» 
ings, ſprinklings of Holy water, perfumes, exterior expiati- 
ons, humble proceſſions, and exterior Ornaments for divine 
praiſes, as muſical Harmony , burning of wax candles and 
lights, ringing of bells, the adorning ob Temples, Alcars and 
Images, in all which there is required aſupream and ſpecial 
reverence and comelineſs ; wherefore there are uſed for theſe 
things, the moſt excellent, molt beautifull and pretious things, 
as gold, filver,pretious ſtones, and fach like : which reverences 
and exterior rites are as it were leſſons and invitationsto ſpiri- 
tual ſacred things, for the obtaining the bounty of the Gods ; 


concerning whuch Proſerpiza beareth. witnels in thele verſes, | 


Who ever did the brazen ſtatues ſught, 

T he yellow. gifts. of gold,: or filver white, 
Who would not wonder, and not (ay that theſe 
eAre of the Goas 


The prielts alſo are called ſacred, and the miniſters of che 
divine powers,and Gods,and they themſelves being conſecra- 
ted do both adminiſter all rhe holy things, and alſo conſe- 
crate them, whence ZLucay. 


T he conſecrated prieſts, to whom great power 


- 


Is granted 


Nan And 


Ot Occult Philoſophy. Book I 11. 


And Virgil faith of Helenss the prieſt of Apollo, 


He praies for peace of ti» Goas, and doth unlooſe 
TheGurl.nds of his ſacred head -—— 


Thoſe holy rites are as it were certain agreements be- 


twixt the Gods and us, exhibited with praiſe, reverence or 
obedience, by the means of which we very oft obtain ſome 
wonderfui] vertue from that divine power, on whom ſuch re- 
verence is beſtowed; ſo there are ſacred Hymns, Sermons, 


Exorciimes, Incantations, and words, which are compounded 
and dedicated for the praiſes, and divine ſervices of the Gods, 
whence,Orphens in a verſe compoſed for the itars, ſaith. 


with Holy words, now on the Gods I call, 


Ard the primitive Church did uſe certain holy incantations 
agairiſt diicaſes and tempeſts, which we either pronounce, 
praying to ſome divine powers, or alſo ſometimes carrying 
them along withus,written and hanged on our neck, or bound 
ro us, we obtain very oft ſome power from ſuch a Saint, 
which men very much admire ; by this means alſo there are 
ſacred names, figures, CharaRers, and ſeals, which contempla- 
tive men, in purity of mind, tor their ſecret vows, have de- 
voted, dedicated and conſecrated tothe worſhip of God ; 
which things truly, if any man afterward ſhall pronounce 
with the ſame purity of mind, with the which they were h1!! 
;r{titured, he ſhall in like manner do miracles; further allo, 
the manner and rules delivered by the firſt irſtituror muſt be 
ob!erved, for they who are ignorant of theſe. thin.os, looſe 
their labor, and work in vain; Thus not only by batbarous 
words, but alſo by Hebrew, eA'gyptian, Greek, Latine, and 
the names of other languages, being devored to God, ard at- 
tr buited and dedicated to his eſſence, power or oj eration, 
Wwe 4 m.times do wonders; fuch namcs there are in Jambii- 
Cits 3 vis Ofyris, Felon, Emeph, Pth.1, Epies, Amun ; fon 
Plato 


_— 


Book IlI, Of Occult Philoſopty. 


Plato,and amongſt the Greeks,.7 n'7 2:7: ſo the Greeks calt 
vpiter 75:2 4 7% 455 Which (ignifieth to live,becauſe he giveth 
life to all things;inlike manner aiz whichſignifieth through, be. 
cauſethrough him are all things made,ſo « %a7?»,which figni. 
fieth Immortal; ſo amongſt the Latines he is called Z»piter,as it 
were an adjuvant father, and ſuch like, and alſo certain names 
are devoted to men, as Emtych;s, Sofia, T heophilas, that is, 
proſperous, ſervant, dearto God. In like manner certain 
materiall things receive no little ſanity and vertue by conſe- 
cration, eſpecially if done by a pricſt. as we fee thoſe waxen 
ſeals, in which are imprinted the figure of Lambs, to receive 
vertue by the benedition of the Romane High prieſt, again(t 
lightnings and tempeſts, that they cannot hurt thoſe who carry 
them,for a divinevertue is inſpired intoImages thus conſecrat- 
ed, and ts contained in them, as it were ina certain facred 
Letter, which hath the Image of God; the like vertue thoſe 
holy waxed lights receive at Eaſter, and at the fealt of the pu. 
tifcation of the virgins ; in like mannec bells by conſecration 
and benediQtion receive vertue, that they drive away and re- 
ſtrain lighrnings and tempeſts, that they hurt not in thoſe 
places where their founds are heard ; in I:ke manner ſalt and 
water, by their benediRions and exorciſmes receive power to 
chaſe and drive away evill ſpirits; and chus in things of this 
kind, there are allo ſacred times alwaics obſerved by the na- 
tions of every religion with very great reverence, which are 
either commanded that we ſhou!d {andify by the Gods them- 
ſelves, or are dedicated ro them dy our fore-fathers and El- 
ders, for the commemoration of ſume benefit received of the 
Gods, and for a perpetual Thank igiving. i hus the Hebrews 
have received their Sabbaths, and the Heathens their holy- 
daies, and we the ſolemn dayes of our holy rites, alwates to 
be reverenced with the Highelt ſolemnity; there are allo times 
contrary to theſe, which they call penitential, and we black 
dayes, becauſe that in thoſe daics the commonwealth hath fufe 
fercd ſome notable blow,and calamity,of which ſort amongſt 
the Romans was the day before the fourth nones of Angy/f, 
becauſe that on that day they _ that extraordinary bluw 
n 2 at 


_—_ "I IC > 


— — ETC ImUew me SOR” 


Of Occult Philoſophy. Book 111. 


at the Battle of Cena. In like manner all Poſtriduan daies 
are called black dayes, becauſe that moſt commonly battles 
ſucceeded ill on theſe dayes : So amongſit the Jews the black 
dayes are the ſeventeenth day of 7r»e, becauſe on that day 
Moſes brake the Tables, Manaſſes ereaed an Idol in the 
Santtum Sauttorum, & the walls of Fernſulem are ſuppoſed 0 
have been pulled downby their Enemies ; likewiſe the ninth oi 
7uly is a black-day with them, becauſe on that day the de- 
!truRtions of both the Temples happened, by this reaſon they 
are called /#gyptizu dayes, in the old time obſerved by thc 
A gyptians, andevery Nation by this way may eaſtly make a 
like calcnlation of days fortunate or unfortunate to them, and 
the Magicians command that theſe holy and religious dates 
be obſerved no lets then the planetary daies, and the celc(tial 
diſpoſitions ; for they aftim that they are far more efhcaci- 
ous, eſpecially to obtain ſpiritual and divine vertues, becauſe 
that their vercue is not from the Elements and celeſtial 
bodies, but deſcendeth from the intelligible and ſuperceleſtia] 
world,and being helped bythe common ſuffrages of the Saints, 
15 not infringed by any adverſe diſpoſition of- the heaven], 
bodies, nor fruſtrated by the corruptible contagion of the 
Elements, if ſo be that firm belief and. religious worthip be 
not wanting, that is, joyned with fear and trembling .for rc- 
lIigion properly hoſdeth forth thus much ; Hence thole dates 
are called religious, which to violate is a ſin, which if we care- 
fully obſerve, we fear not any great miſchief, which we may 
do, if wedo otherwile. 


CHAP, LXIV. 


Of certain Religions obſervations, ceremonies, and rites of per- 
fJumings, unttions, andſuchlike, 


VV Holoever therefore thou art, who dilireſt to operate 
in this faculty, in the firlt place implore God the 
Father being one, that thou alſo mailt be one woſthy of his 


fayour, 


Book I11. Of Occult Philoſophy. wy 


favour, be clean, within and without, in a clean place, be. 
cauſe it is written in Leviticus, Every man who ſhall ap- 
proach thoſe things which are conſecrated, in whom there is 
uncleanneſs, (hall periſh before the Lord ; Therefore waſh 
your ſelves oft, and at the {daies appointed, according to the 
mylteries of number, put on clean clothes,and abſtain from all 
uncleanneſs, pollution, and luſt ; for the Gods will not hear 
that man ( as Porphyry faith ) who hath not abſtained many 
dayes from venereous Aﬀts ; Be not thou coupled to a pollu- 
ted or menſtruous woman, neither to her who hath the He- 
morhoides,touch not an unclean thing ; nor a'Carkals, whence 
Porphyry faith, whoſoever ſhall touch a dead man, may not 
approach the Oracles, perhaps, becauſe that by a certain affini- 
ty of the funeral ill odour, the mind is corrupted and made un- 
fic to receive divine influences ; Thou ſhalt waſh, and anoynr, 
and perfume they ſelf, and (halt offer ſacrifices ; for God ac- 
| cepteth for a moſt ſweet odour thoſe things which are offered 
to him by a man purified and well diſpoſed, and together 
with that perfume condeſcendeth to your prayer and oblation, 
as the Pſalmiſt ſingeth ; Let my prayer, O Lord, be direfted to 
thee, as incenſe in thy ſight ; Moreover, the ſoul being the off- 
ſpring and Image ot God himſelf, is delighted in theſe per- 
- fumes and odours, receiving them by thoſe noſtrils, by the 
es which it {If alſo entred into this corporeal man, and by the 
A which { as 7ob teſtifieth ) the moſt- lively ſpirits are ſome- 
times ſent forth, which cannot be retained in mans heart, 
boy ling either through choler, or labor ; whence ſome think 
that the faculty of ſmelling is the moſt lively and ſpiritual of 
all the ſenſes. Further, perfumes, ſacrifice, and union pene- 
trate all things, and open the gates of the Elements and of 
the Heavens, that through them a'man can {ee the ſecrets of 
26 of God, Heavenly things, and thoſe things which are above 
4 the Heavens, and alſo thoſe which deſcend from the Heavens, 
x5 Angels,and ſpirics of deep pits,and profound places, appara- 
tions of deſatt places, and doth make them to come to you, to 
te I ppear viſibly, and obey you; and they pacify all ſpirics, and 
attraRt them as the Loadſtone Iron, and joyn them with the 
Nan 3 Elements, 


* Of Occult Philoſophy. Book I II, 


clements,and caule the ſpirits to aſſume bodies : for truly the 
ſpirituall body is very much incraſſated by them , and made 
more groſs: for it liveth by vapours, perfumes and the odours 
of ſacrifices : moreover whatſoever thou operateſt , do it 
with an carneſt affeFion and hearty delire ; that the good. ' 
neſs of the Heavens and heavenly bodies may favour thee, 
whoſe favour , that rhou maiſt more eaſily obtain, the 
firneſs of the place , time , profeſſion, cuſtome , dier, 
habire, exerciſe and name alſo do wonderfully conduce : for 
by theſe the power of nature is not only changed , bur atl« 
overcome , fur a fortunate place conduceth much to favour - 
neither without cauſe did the Lord ſpeak to Avraham that he 
{hould come into the land- which he would ſhew him ; and 
eAbraham aroſe and journeyed towards the ſouth : in like 
manner, //aac went to Ger.rrath, where he ſowed & gathered 
an hundred fold, and waxed very rich : but what place is 
congruous to each one , muſt be found out by his nativity, 
which thing he that knoweth not , let him obſerve. where his 
ſpirits are eſpecially recreated, where his fenſes are more live- 
ly, where the healch of his body and his Rrength is moſt 
vigorous, where his buſineſſes ſucceed beit,where moſt favour 
him , where tis enemies are overthrown , let him know that 
this region, this place is preordained by God and his Angels 
for him ; and is alſo well diſpoſed, and prepared by- the 
Heavens. Therefore reverence this place , and change it 
according to your time and bulineſs, but alwayes flic an 
unfortunate place : fortunate names alſo mzke things 
more fottumare ; bit unfortunate, unhahpy ; Hence the 
Romans in liſting their ſouldiers were wary, leaſt that the 
fcſt ſouldiers names ſhould be in any meaſure unfortunate ; 
and for paying triburaries, and multrings of their Armies and 
Colonies, they did chuſe Gen/ovrs with go0d names. More- 
over they believed, that if unfortunate names were changed 
11to fortunare , rhat the fortune of things wonld allo be 
changed into better ; So Epidamnee, lealt that ſea men going 
that way ſhould ſuffer damage , they commnded co be called 
Dyrachius ; for the ſame cauſe they called Aſalroroy; lealt r 
| ſhoul 


— 
—— 
_— 


Book I [ I. Ot Occult Philoſophy. 
ſhould cauſe ſome miſchief , Beneventws ; but they thought 
good to call Lacus, Lacrinus, for the goodnels of the name be- 
ing the moſt happy place of all : make eleRion alſo of hours 
and dayes for thy operations, for not without cauſe our Savi- 
our ſpake, Are there not twelve hours in the day,and fo forth? 
for the Aſtrologers teach that times can give a certain fortune 
co our buſineſſes; the Magicians likewiſe have abſerved,and to 
conclude, all the ancient wiſe men conſent in this, that ir is of 
very great comcernment;that in what moment of t'me,and dil. 
poſition of the heavens, every thing, whether naturall or Arti- 
fciall hath received its being in this world; for they have deli- 
vered, that the firſt moment hath ſo great power, thart all the 
coutſe of fortune dependeth thereon , and may be foretold 
thereby , and in hke manner, by the ſucceiles of the fortune 
. of every thing, they both firmly believed, and experience allv 
reſtifiech , that the beginning of any thing may thereby be 
found out; even as S//a the Aſtrologian foretold, thac a molt 
certain deſtrugtion approached Caligula, who asked his ad- 
vice cancerning his nature ; Methecn the Altrologer foreſaw 
the calamity of the wars which happened afterward to the 
Athenians, making an expedition againſt the Syracs/ans : to 
the ſame about to fail to Siciliz, AZeſon the Aſtrologer fore- 
told a great tempeſt. Anaxagoras by the knowledge of the 
times, torewarned on what dayes a great ſtone ſhould fall 
from the Sun ; as afterwards it happened at «ox, ariver of 
Tbracia ; on the contrary, L. Tarnucins Firmianus by the aQs 
and fortune of Romalus,found both the time of his conception 
and nativity ; the ſame man found out alſo the nativity of the 
City of Reme , by making the ſucceſſes and fortunes of that 
City : So Maternw reporteth , that the beginning and Crea- 
tion even of this world was found out by the events gf things: 
for that times can do very much in naturall things, may be 
manifeſted by many examples ; for there are trees , which af- 


ter the Solſtice do invert their leaves, as the Poplar, Elm, . 


Olive, Linctree,  whitewillow ; and ſhelfiſhes, Crabs and 
Oiſters do increaſe, the Moon ir.creafing, and when the Moon 


Cecreaſath,do grow lean; & the Seas in ebbing and flowing do 
Na 4 obſerve 


EE rr _ CG ORG OI er — — 


one *.. 7 


Of Occult Philoſophy. Book 111. 


obſerve the motions and times of the Moon ; and Euripus 
in Exb&a, doth it not ſeven times with wonderfull ſwiftneis 
ebbe and flow ? and three dayes in every moneth,ziz.the 7, 2, 
and 9. day of the Moon it ſtandeth till; and amongſt the 
the 7 roglotides there is a lake, which thrice in a day is made 
bicter and ſalt, and-again ſweer; morcover in the winter 
time,when all things wither,and dry, Penyroyall flouriſheth : 
on the ſame day, they ſay, that blown bladders do break,and 
that the leaves of Sallows and Pomegranats are. turned and 
forced about ; and its known to all, that which I have ſeen 
both in Fraxce and /taly, and I know alſo the ſowing thereof, 
Viz, that a nut-tree , which ſcemeth dry all the year , on the 
Even of Saint ohns day doth produce both leaves, and 
flowres,and ripe fruits : and this miracle doth wholly conliit 
in the obſervation of the time of its ſowing ; moreover that 
times can yield ſome wonderfull power to artificiall things, 
the Aſtrologers in their books of ElcRions and Images dv 
conſtantly affirm ; and by this means, we read in Pletarch, 
That there was an image amongſt the Pelencans made with 
ſuch arr, that what way ſoever it did look, it did (trike all 
things with terrour and very great perturbation,ſo that no man 
durſt through fear behold it ; and we read in the life of Apo!- 
loxius , that the Magicians of Babylos had tied to the root of 
their houſe, four golden fowls, which they called the rongues 
of the gods;and that they had power to /reconcile the minds 
of the multicude tothe love and obedience of the & ing. In the 
land Chios there was the face of Diaza placed on high, whoſe 
countenance appeared ſad to thoſe which came in, but to 
thoſe that went ourt,it appeared chearfull : In Troas the facci- 
fices which were lett about the Image of Ainerva did not pi- 
trifie ; In the temple of Venus at Paphos, never rained in the 
court : If any thing was taken forth from the Tomb of Axthe- 


-. #5, (howers were powred down from heaven till that which 


wasdigged up, was reſtored into its place : In the tomb of 
King Bribria of Pontas, did ariſe a Laxrell, from which if any 
one did break a branch and carry it on ſhipboard, quarrells 
would never ccaſe untill it was thrown oycr. In the land 

| Boriſthenes, 


Book [II. Of Occult Philoſophy. 553 


Boriſthenes, no bird did haunt the houſe of Achilles : at Rome, 
neither flie, nor dog did enter into the Palace of Hercules, 
in the oxe market. In Olynthies of Thracia there was a place, 
into the which if a Beetle had fallen, it could not pet forth, 
but writhing ir ſelf every way it died- I could bring even in- 
numerable examples, and far more wonderfull then theſe, 
which Antiquity reporteth to have been done by the Art of 
images, and by the obſervation of rimes : but leaſt any one 
ſhould think them long ſince,obſolere, and repute them for 
fables, I will bring more new things, ang ſuch as remain even 
to this time in ſome places,and I will joyn to theſe ſome arti- 
ficiall wonders ; for they ſay, that by the Art of images ir 
cometh to paſſe.that ar Byzantine Serpents hurt not, and that 
Jackdaws flie not over within the wals ; that in Crete there 
are no night O «1s, that about Naples Grathoppers are never 
heard ; that ar Verice, no kind of fre doth enter the publike 
houſes of Barbers, that in To/eav in the publike ſhambles,one 
only flic is ſcen all the year long,of a notable whiteneſs : and 
we in the foregoing book have declared already both the 
faſhions and times, by the obſervation of which, theſe things 
and ſuch like may be done; moreover you oughreſpecially ro 
obſerve the vertue of ſpeeches and words, for by theſe the ſoul 
is ſpread forth into inferiour ſubſtances, into ſtones,metals, 
plants, animals and all natural things, imprinting divers 
h2ures and paſſions on them, inforcing all creatures, or lead- 
ing and drawing them by a certain affection : So Cato teſtihiech, 
that weary Oxen arc refreſhed by words, and alſo that by 
prayers andwords , you may obtain of Ts, that it pro- 
duce unuſualltrees; trees alſo may by this means be entreated 
to paſs over to anotherPplace, and to grow in another ground: 
Rapes grow the greater, if they be cntreated when they are 
ſown,to be benehiciall ro them, their family, and neighbours ; 
the Pea. uck allo being commended , preſently extends his 
feathers: bur on the contrary , it is found by experience that 
the hearb Baſill, being ſown with curlings and railings, is 
more flouriſhing ; alſo a kind of Lobſter doth cure burnings 


and (caldings, if ſo be that in vhe mean time his name be nor 
named : 


54 


| Of Occult Philoſophy. Book [1 L. 


named : further, they which uſe witchcraft, kill trees by 
praiſing them,8& thus do hurt ſown Corn and children: more- 
over they ſay that there is (0 great power in mans execrati- 
ons , that they chaſe and baniſh even wicked ſpirits : Euſebirs 
declareth that by this means Serdp:s amongſt the Ep ptians, 
did publiſh ſhore ſenterces,by the which devils were expelled, 
and he taught alſo , how devils having aſſumed the forms of 
brute beaſts, do enſnare men: To conclude, in all buſineſles, 
put God before your eyes, for it is written in Dewteronomie, 
When you ſhall ſeek the Lord your God , you (hall find him. 
Whence we read in A/ark,, That whatſoeyer ye ſhall deſire 
and pray for,believing that you ſhall receive it,it ſhal come to 
paſs for you;and in Aatthew,If you ſhall have faich as a grain 
of multard feed, nothing (ball be impoſſible for you; allo the 
fervent prayer of a righteous man prevaileth much , for Elias 
( as Zames ſaith ) was a man like unto us, ſubjeR unto paſli- 
ons, and he prayed earneſtly, that it might not rain upon the 
earth,and it rained not in three yeers and (ix moneths; and 
again he prayed, and the heayen gave rain, and the earth 
brought forth its fruit : but take heed in your prayers, leaſt 
that you ſhould deſire ſome vain thing,or that which is againſt 
the will of God ; for God would have all things good : nei- 
ther ſhalc chou uſe the name of thy God in vain, for he ſhall 
not gounpuniſhed , who taketh luis name for a vain thing : be 
abſtemious and give alms, for the Angel ſaith to Tobiah, pray- 
er is good with faſting and alms ; and we read in the book of 
7«dith : Know ye, that the Lord will hear your prayers, if ye 
ſhall perſevere in faſtiogs and prayers in his ſight, 


BookIII, Of Occult Philofophy. 


CHAP. LXV. 
T he (oncluſion of the whole Work. 


Heſe are rhe-things , which for an introduQtion into 

Mapick we have coltkeRcd out of the ertdiction of the 
ancients, and diverſly compiled inthisbook , -in ſhort words, 
yet ſufficient for choſe who are intelligent ; ſome of theſe 
things are written in order , ſome without order, ſome things 
are delivered by :fragments, fome ithings are even hid , and 
left for the ſearch of the inte{{igent.;: who more acutely con- 
templaring theſe things which are: wtitcen , and diligently 
ſearching, may obrain che compleat radiments- of the magi- 
call Art,and allo infallible experiments : for we have delivered 
this Art in ſuch a manner, that it may not be hid from the 
prudent and intelligent, and yet may not admit wicked and 
incredulous men to the myſteries of theſe ſecrets, but leave 
them deſtitute and aftoniſhed, in the ſhade of ignorance and 
deſperation : You therefore ſons of wiſdom and learning,. 
ſearch diligently in this book, gathering together our diſperſed 
intentions, Which in divers places we have propounded, and 
what is hid in one place , we make manifeſt in another, that ir 
may appear to you wiſe men ; for, for you only have we writ- 
ren, whoſe mind is not corrvpted , but regulated according to 
the right order of living , who inchaſtity, and honeſty, and in 
ſound faith fear and reverence God : whoſe hands are free 
from ſin and wickedneſs, whoſe manners are gentle , ſober, 
and modeſt,you only ſhall .find out Khis knowledge which is 


preſerved for you, and the ſecrets which are hid by many 


Enigmaes cannot be perceived but by a profound intelleR, 
which when you ſhall obtain, the whote fcrence-of the tn- 
vincible magicall difcipline will infinuate it ſelf into you: and 
thoſe vertues will appear to you, which in times paſt Hermes, 
Zoroaſtes, Apollonins, and the others, who wrought miracles, 
obtained. Bur ye, envious, caluminators, ſons of baſe igno- 


rance, and fooliſh lewdneſs, come not nigh our writings, for 
_ they 


Of Occult Philoſophy. Book 111. 


they are your enemies, and ſtand on a precipice, that ye may 
errc & fall head-long into milery:if any therefore through his 
incredulity or dutnef; of intelleR, doth not obtain kis deſire, 
{et him not impure the fault of his ignorance to me, or ſay that 
I have erred,or purpoſely written falſly and lied , but let him 
accuſe himſelf, who underſtanderh not our writings; for they 
are obſcure,and covered with divers mylteries,by the which it 
will ealily happen, that many may erre and looſe their ſenſe ; 
therefore let no man be angry with me, if we have folded 
up the truth of this ſcience with many Enigmaes,and deſperſed 
it in divers places , for we have not hidden it from the wiſe, 
bar from the wicked and ungodly, and have delivered it in 
ſuch words which neceſſarily blind the fooliſh, and eafily may 
admit the wiſe to the underſtanding of them, 


ny 


F WW 

_ 

HB ten 
MINT co, ASL 


To the Reverend Father, and DoQor of Divinity 
Aurelins de Aquapendente, Anflin Fryar ; Henry 
Cornelius Agrippa (endeth greeting, 


$ Y choſe letters { moſt reverend Father ! ) which 
g? you ſent me lince the ſecond of this month, 
PF I underſtand your candidneſs rowards me, and 
great learning, and indeed the curious ſearch- 
/ ing after theſe things which lye hid in darkneſs; 
I did preſently rejoyce, and do bleſs my (clf 
that I have entred into acquaintance with ſuch a friend, with 
whom I may improve my gifts ; And now ( this hand-wricing 
being my witneſs ) I reckon you amongſt the cheifelt of my 
friends. But oh, who are your leaders that you follow, dare- 

" ing to enter into the houſe of Dedals, from whence is no 
return ; ant of moſt dreadfull 1ſino;s, and daring to go 
through the watches, and commit your elf to the lifters of 
deſtiny 2 Who are your malters that you are converſant about 
ſuch huge things. daring to attempt to make a wandring die. 
ty, ſtable, pertidious, faithful, and the molt fagatious of all the 
Gods to be more conſtant then eAaraſtia; Taxe heed that 
you be not deceived by them that are deceived.d+. 'iher can the 
reat reading of books direR you here, (tace ticy are but as 
riddles. How great writings are there made of the irrefiſtable 
power of the Magical Art, of che prodigious Images of Aitro- 
logers, of the monſtrous tranſmarations of Alchymiſts. of 
that bleſſed Kone, by which, 4144s like, ail merals that were 
couched 


—_— 


touched are preſently tranſmuted into Gold, or Silver, all 
which are found vain, fhtitious, and falſe, as ofcen as they are 
praiſed according co letter. Yer ſuch things are delivered, 
and wrir-by great and grave Philoſophers, and holy men,. 
whoſe traditions, who dare ay are falſe 2 Nay, it were impi- 
ous to think that they were lycs. There is therefore another 
meaning then what is written in letters,and that is vailed with 
divers myſteries, and as yet cleacly explained by none of the 
Maſters, and which I believe no man can attain to by readin 
of books only, without a sKkilfull, and faichfull maſter, unleſs 
he be divinely illuminated, as very few arc. Therefore it is 
4 vanity for any man that ſearchech into the ſecrets of nature, 
ro give himſelf to bare reading. Fer ttey that thus do, are, 
being enſnared in the gins of the exterior (p:rits,to whom it 1s 
given to rule, made dangerous ſlaves, nut knowing them- 
telves, and go back into the footſteps of their locks, ſeekin 
withour themielves, what they have in themſelves. And this 1s 
that which I would have you know, becauſe in us is the oPpe- 
rator of all wonderfull etteRs, who knows how to diſcern,and 
efteR, and that without any (in or oftence to. God, whatſo- 
everthe monlitrous MMathematicians, the prodigious Aſagict- 
ans,the envious eA/chymiſt,and bewirchiag Necromancers can 
do by ſpirits. In us I ſay is the operator of Miracles, 


Not the bright ſiars of th' skie, nor flames of Hell, 
But th' ſpirit that theſe doth muke, doth in «s dwell. 


Bur of cheie I ſhall diſcourſe more fally,but in your preſence 

( for theſe things are nor! to be wricten, bur to be infuſed by 
a few ſacred words, and with face to face ) and that when [ 
ſhall haply ſee you, Now as concerning thoſe books which 
youdeiire of me, ſome of them were ſometime in my cultody, 
but now are not. But as for thoſe books which you have of 
mine which were made in my youth, being intituled, Of 0c- 
cult Philoſophy, the two former ot them were diticient in 
many things, the third is wholy unperteR, and contains but a 
certain Epitome of my writings. Lal will { God —_—_ 
ct 


ſet forth the whole work, being made entire, and reviſed, re. 
ſerving the key thereof for moſt intimate friends only, one 
whereof you need not at all queſtion but that I reckon you. 
Farewell and proſper. From Lyons the XXI V. of Seprems- 
ber, Annoq; Domiui. M. D.NNVII. 


Unto the ſame Man. 


BY your courteous letters ( moſt reverend Father ! ) I have 
ſeen,as ina glaſs, your whole mind, which I heartily em- 
brace. & I would have you know that you ſhall be welcome to 
me beyond expreſſion, and that you are ſeated deeply in my 
affeRions, and that I am ſuch an one (I write this out of the 
abundance of my heart ) as am not wont upon any occaſion 
to forſake my friends. Whercfore that you may obtain the 
deſires, which are no leſs then mine, I will haſten to come to 
you. When we (hall come face ro face, hear and ſpeak 
with one the other, I know our friendſhip will be indifſo- 
lable,and endure for ever. But now concerning that Phyloſo- 
phy which you require to know, I would have you know, that 
it is to know God himſelf,the worker of all things, and to pals 
into him by a whole image of likeneſs (as by an eſſential con- 
traF, and bond ) whereby thou maiſt be transformed, and 
made as God, as the Lord ſpake concerning AZo/es, ſaying ; 
Behold, I have made thee the God of Pharoah. This is thar 
true, high Occult Phyloſophy of wonderfull works. The key 
thereof is the intelleR : for by how much: higher things we 
underſtand, with ſo much the ſublimer vertues are we endow- 
ed, and fo much greater things do work, and that more eaft- 
ly, and efficacioufly, But our intelle@ veing included in the 
corruptible fleſh, unleſ(s it (Fall exceed the way of the fleſh, 
and obtain a proper nature, cannot be united to thefe vertucs 
( for |:ke to like ) and isin ſearching into theſe occult ſecrets 
of God, and nature, altogether incincactous ; for ic 1s no eaſy 
thing for us to aſcend co the heavens. For how thall ke that 
hach loſt himſelf in morcal duſt, and aſhes, find God ? How 

{hall 


\ 
4 
F 


"Y Sith 
Pr _— 


ſhall he apprehend ſpiricual things that is ſwallowed up in 
Ach and blood ? Can man fee God, and live> Whar truit 
ſhall a gra'* of corn bear if it be not firft dead 2 For we muſt 
dye, I ſay dye to the world, and co the fieth, and all ſenſes, 
and to the whole man anima), who would enter into theſc 
cloſets of ſecrets, not becauſe the body is ſeparated from the 
ſoul, but becauſe the ſoul leaves the body : of which death 
Paul wrote to the Colloſ/tans : Yearedead, and your life is hid 
with Chriſt : Andelſswhere he ſpeaks more clearly of himſelf. 
1 know a man, whether in the body, or ont of che body I cannot 
tell, God knoWs, caught up untothe third heaven, &c, I ſay by 
this death, pretious in the (1ght of Got, we muſt dye, which 
happens to few , and perhaps not alwaies, For very few 
whom God loves, and are vertuous, are made ſo happy. And 
fr(t thoſe that are born, not of fielh and blood, bur of God. 
Secondly thoſe that are dignified to ir by the bleſſing of na- 
ture, and the heavens at their birch, The reſt endeavour by 
merits, and art, of which more fully when I ſee you. But this 
I will adviſe you, that you be not deceived concerning me, 
asif I at any time having reccived ſuch divine things ſhould 
boalt of tkem to you, or thould arrogate any ſuch thing tro my 
ſelf, or could hope to have them granted to me, who hither- | 
to have been a ſouldier, conſecrated with mans blood, having 

been almoſt alwaies belonging to the Kings Court, bound to a 
moſt dear wife by the bond ot fi:ſh, expoted to all the blaſt of 
iaconſtant fortune , and being croſſed in my fleſh, in the 
world, and worldly affairs, and therefore could not obtain 
the tublime gifts of the immortal God, But I would be ac- 
counted as a diretor,who waiting alwayes at the dores,ſhews 
to others which way they muſt go, Bur as for my love to you, 
you are indeed a little deceived : I donot ſee how you are my 
debtor, ſecing I have beſtowed nothing upon you, only 1 am 
ready when occaſion ſerves to beſtow all things. So tarewcll 


and proſper. From Lyons XI X. Novemb, eAnno Dom, M. 
D.,XXVII, 


Heyry 


—_ a —Y 


Henry Cornelius Agrippaſendeth greeting to a certain friend 
of the Kings ({onre, 


'T fic Ancients were wont to brand notorious folly with 
this proverb, v4z.To bring Owles to ethers : bur it is 
not a part of leſs folly, bur of moſt grear 1mpiety, to ſend 
divels to hell. You know what I call hell, viz. that School of 
wickednefſes, which with much diſpleaſure I have elſwhere 
in its colours notoriouſly ſhewed the Court ro be. But there 
was never ſo juſt an occaſion of wtiting and of indignation 
iven as now, if it were lawfull co treat of che whole buſineſs 
as I ſhould, yer 1 cannot contein but give you an argument of 
ic. Now therefore hear a thing both foohſh and impious: 1 here 
was ſent for out of Germany with nv ſmall charges a certain 
maſter of ©pirirs,that is a Necromarcer.who poſlc(ſcth a pow- 
er over ſpirits, that as James and Fambres refiſted CMoſes, fo 
he ſhould oppoſe Ceſar; for they were perſwaded by the 
father of lies, that he could forectel all things tro come, and 
diicloſe all ſecret counſels, and manif.ſt even che thoughts ; 
moreover that he was endowed with ſo great power, that he 
could bring back the Kings children through the aire, even as 
we read that Hebacuck with his pulle was earryed co the den of 
Lions, and that he could do as Eliſha did: being beſieged in 
Dotham, ſhew mountains full of horſemen and kery Chari- 
ots, and a very great Army ; moreover that he could find out 
and fetch up the treaſures ot the earth, and compell what ma- 
riages and affeRions he pleaſed, co break them «ﬀ, and cure 
all deſperate diſeaſes, by a Stygian medicine, as a confumed 
HeRick, 3 radicated Droply,Leproly in the bones ;and 


1ho Wi,ely can the Knotty gout ſoon cure, 
And health even to the deſperate procure, 


See where their faith is placed, where their hope is repoſed, 
who endeavour to ſubjeR the Elements, Heaven, Fate, Na- 


tre, Providence, God, and all things to the command of ore 
. Oo Marniian : 


5 


Magitias ; and ſeek for the preſervation of a kingdom from 
Devils the enemies of publike pheſervation ; ſaying in their 
heart with Ochozia:,there is not a God in 7/rael,let us go and 
conſult Beelzebab the God of Achron,and as Sax! ſpeaking to 
the witch, faith,the Phi/iftins fight agaialt me, & God hath de- 
ſerted me, and will not hear me,therefore am Icome to you, 
What do they ſo much deſpair of God, that they have judg- 
ed it requiſite to defire aid of the Divels ? 1s not this accor- 
ding to the word of Tudeand Peter, to deny God and leſus 
Chriſt our Lord and Saviour who hath redeemed us, and to 
bring upon themſelves ſwift deltrution ? do they not treaſure 
up for themſelves the fierce wrath of the Lord who will ſend it 
upon them by evill ſpirirs?are they not delivered over to a re» 
probate ſenſe,who deſire che certainty of lecret counſels from 
thedivel,the father of lies,and hope for vitory el{ewhere than 
from the Lord of Foaſts? and further, this addeth boldnels to 
this abominable worker of Idolatry and Sacriledge, that the 
Oxthodox mother doth very much favour thoſe things, and the 
anthority of her moſt Chriſtian Son is accommodated, and 
gifts beltowed out of the ſacred pence ; the Pillars of the 
Church, Biſhops and Cardinals, winking at, yea furthering 
this abominable work ; and the wicked Nobles applaude this 
OP: ration of \mpiety, as the crowes the works of the Wolf. 
W hat greater wickedneſs have Pharoah, Balack, Saul, Abab 
with his /gzabel, Ochetias, Nebuchadnezar, Baltbazar, Sends 
cherib and the other worthippers of Bulaum, commucted ? 
Pharoab called forth his magitians agaii Rt Ao, es; they being 
convicted in the third plague, conttficd che tinger of God : 
bur the King being obſtinate through the cen plagues peiiſh- 
ed in rhe red ſea; Balack the Moabite ſent forth Baalam the 
Sorcerer thac.he ſhould curſe 1/rael, but God himiclt turned 
the curſe into a blefling; Balack is curſed; what did the ar.twers: 
of Samuel or the witch profic San/? was he not lain in the 
mountain Gr/boah? Ahib and lez.abel being w «ckedly mas. 
ryed together, did confide in the prophets of Baal, and ac- 
cording to the word of the Lord,a lying ſpirit went forth intro 
the mouthes ot ail the prophets who promiſed protyerity 

co: 


to Ahab going np againſt Ramerh Gilead, but Ahat fell, and 
Fezabel was thrown down headlong, and the dogs did eac 
her: A/a 2 King of 74a is reproved by the prophet of the 
Lord, becauſe that in his {icknels he ſought not the Lord, bur 
truſted to the skill of his phylitian : haye not they committed 
a greater (in, who leave God the ſaviour, and the wholelome 
vertues of nature,and ſeek for help of Satan? Ochozias did thus 
in times palt, & therefore heard from the prophet of the Lord, 
Thou ſhalt not deſcend from thy bed on which thou art, bur 
(halt certainly dy : Let the feries of the other unrighteous 
Kings be run over, and alſo the hiſtories of the Gentiles. Zo- 
roaltes, Diatharws, Creſus, Pompey, Pyrrhus, Craſſus, Nere, 
Iulian, what have they gayned by their 7ſagitians and Di- 
viners, Who falſly fained proſperity for them ? were they not 
all reduced to nothing, and did they not wickedly periſh in 
theirſins? $0 are all theſe ungodly follyes wont to bring 
diſtruion to the admirers thereof, to the which truly, they 
who eſpecially confide, are made the molt nuforrunate of all 
men. Ideny not but that there are natural ſciences, Mera- 
phyſical arts, Occult Ingenuities, which can, without offen- 
ding God, or injuring faith or religion, preſerve Kingdomes, 
dive into counſels, overcome Enemies, deliver captives, en- 
creaſe wealth, obtain the good will of men, expel diſeaſes, 
conſerve health, prolong lite, and reſtore (trength of youth - 
There are moreover facred religious interceſſtons , publike 
ſupplications, private prayers of good men : by the which we 
may not only turn away the wrath of God, bur alſo entreate 
him to be gratious unto us ; belides if there be a certain art to 
foretell,and work miracles, which the Ancients call Calomagis 
or Theargia, furely it is unknow unto thele fooles and {lives 
of the Divel for to find our things to come, and to pronounce 
truchconcerning thoſe things which hang over our heads,& are 
occult, and from heaven portended unto men; and to effect 
things which exceed the common courſe of nature, belong- 
eth only to a man of profound and perfe& knowledge,and of 
a moſt pure life and faith, and not to men moſt vain and un- 
- karned,: Bnt every Creature ſerveth thoſe who are Innocens; 
| Oo 2 and 


id 


q 563 


——_ 


and learned in the law of God, for their faiths ſake;and what- 
ſoever they ſhall ask theyſhall receive:ſo the Ravens fed Elah, 
and at his prayers the earth withheld her fruits,the Reaven de- 


'nyed rain,and ſhowred down fire upon the wicked:So the Ra- 


vens ſerved Eliſha, the Angels fought for him ; rivers are pat- 
ſed dry-foot; the Lions laying aide their fiercenefs, and not 
regarding their hunger, fawn on Damel, and the hot fiery fur. 
nace butrneth not the children. Theſe are not the works of 
Necromancers and Sorcerers,nor of Devils, but of faithfull and 
]odly men ; for not the Divels, but the ſpirit of God doth 
aſliſt them : I confeſs there are ſome, ( perhaps many ) even 
at this cime, who are very wiſe, and:of wondertull knowledge, 
vertuc and power, and of a pure converſation, molt prudent, 
and alſo diſpoſed by age and ſtrength, that they can very 
much profit the Commonwealth by their counſel and operati- 
ons ; but your courtiers contemn theſe men, :5.thole who are 
very far from their. purpoſe, who for wiſdome have malice, 
-©wle and deceit ; for counſel deceit, and craft for know- 
ledge ; guile,and perhidiouſneſs for prudence. Superſtition is in 
the place of religion, and God is blaſphemed in afflitions : 
and what faith ( as faith the Apoſtle ) is perfeted in weaknels 
1s contemned - but they run to the invocations of evil ſpirits. 
Every good man 1s mocked at by them, bold hypocritie 1s 
promoted, truth-is accorinted a crime ; praiſe and rewards 
are reſerved for fooliſhneſs and wickedneſs. O fools, and 
wicked, who by thele arts would eftabliſha kingdome, by 
which formerly moſt potent Empires have fallen, and have 
been utterly overthrown ; Of whom it was truly ſpoken by 
Feremia9, our Crown 1s fallen, wo to us becauſe we have 
finned : which I wiſh might not be ſo truly as fitly applyed 
to you, For truly that verſe, the numeral letters being ga- 
thered together M.C. V, I. expreſſeth the year M. D. X XI V. 
wherein according to. the account your King was taken at 
Papia:; Did not ye lee theſe things, and admire at them, which 
before they were done you judged impoſſible > And as yec 
you are proud, and obdurate in your afflition. You deſpiſe 
the p:ophets, and the threatnings of God are as tales to you. 


Bcho!d 


Behold it is. at hand, and as yet you. (hall ſee, and feet the 
oreat things of God upon.the whole carth, and ſhall tremble 
becauſe the miſery which you know not Fhatl come upon you 
fiddenly ; Whither then will. yefly? Stand with your in- 
chancers, and with the multitude of your Sorceries, if haply 
they can profit you, or you can be made thereby ſtronger. 
Will not that German Sorcerer that is ſent for, fave you, and 
make lying ,Prophets, and prevail again(t the wrath of the 
Lord, and Sever you from evil ? No, ye wicked, No; unleſs 
the Lord ſhall build, and keep the Cities, and Kingdom, all 
the keepers thereof labor and watch in vain, Ir is the work 
of God alone, not of Devils, not of EH/apreiars to ſuſpend or 
change the ſentence of the Prophets. But if you will with 
your whole heart gurn unco his mercy, and will change your 
wickedneſs, then yon may be freed from evil, as was Nebucad- 
1ezar, Who by ts counſel of Daniel redeeming his ſins by 
almes, and his iniquities by taking picty on the poor, avoi- 
ded the imminent wrath of God for a time, until in the 
Court at Baby(on he with a proud ſpeech recalled ir back to 
himſelf again. eAchab moſt impious, with his /ezebe/,to whom 
the Lord threatned death by E1:as, was, becauſe be turned tc 
God,made again the word of the Lord xo Eliah. Becauſe 4- 
chab feared my face I will not Þring the ,evillin his daies. The 
Nznevites, becauſe by the Edit of the King and Princes they 
repented at the' preaching of 70x, were totally freed from 
the imminent puniſhment. Z/aias brought this ſentence to 
Ezechias, that he ſhould ſer his houſe 1n order, becauſe he 
mould dy ; He praied and wepr, and was healed, and fifteen 
years added to his life for thus the Lord ſpake to the ſame 
man by the ſame Prophet, I have ſeen thy tears, and heard thy 
prayers,bchold I will add to thy daics fifteen years; moreover 
1 will deliver thee from the hand of the King of Aſ[5ria & this 
City,and protc&it ; So much could the converſion and prayer 
of this pious King do, who though he prayed tor himElf alone, 
yer obtained not only for himſelf, bur allo for the City and 
people; It is the Lord only who preſerveth the King;and who 
piveth wiſdome to the Kings Sun ; they ought to fly to this 
| Oo 3 maſter, 


— —— 


maſter , who ſeck ſalvation, and not to Magicians and Sor- 
cerers : put on righteouſneſs and fear the Lord , you who de. 
fire proſperity : if the ſtability of a Kingdom be ſaughtfor ; 
it is written , the jult ſhall inherit the Land , the juſt ſhall be 
had ineverlaſting remembrance, he ſhall not be moved for 
ever ; if ſecurity be ſought for ; They that fear the Lord ſhall 
not be afraid for eviltidings, but (hall ſcorn alt cheir enemies, 
If honour, and wealth be ſought for ; In his houſe are glory, 
and riches, It praiſe , and favour ; The generation of the 
righteous (hall be bleſſed : If power ; He thall be powerfull 
on the earth,and his ſced alſo. His {trength ſhall be exalted in 
lory : 16 marriage , and proſperity of wedlock ; His wife 
(hall be as a vine flouriſhing on the houſe (ide, and his chil- 
dren as olive branches. If healch of body-, and ſtrength ; 
the Lord will not ſuffer his holy one to ſee corruption. Laſt- 
ly , bleſſed is the man in all things that feats the Lord , who 
is unſpotred in the way, who goes not into the counſel! of the 
wicked, who takes pitty on the poor, and needy. For in an 
evil day the Lord (hall deliver him , and ſhall not deliver 
him into the hands of his enzmics. All the wicked (hall ſee, 
and be vexed , and (hall gnaſh their teeth and pine away,their 
delire ſhall periſh. Let this ſuthce for admonition. For I wilt 
not more curiouſly proſecute this matter , leſt haply the evii- 
neſs of the ſubjet ſhould provoke me to write more then is 
expedient. Farewel,from Pars,Xl1I.of February, Anno. M.D; 
XNNXY1I11, aſterthe Romane account. 


The Cenſure, or Retraflation of Henty Cornelius Agrippa,cos- 'F; 
cerning Magick, after his declamation of the vanity of | 10 
Sciences, and the excellency of the Word of God. 


Of Magick, in generall, 


? You place doth require that we ſpeak of Magick; for it is Fl; 

ſo neer Joynad to, and of affinity with Aſtrologie,in fo SI 

much that he that profeſſeth Magick without Aſtrologie, doth # 

nothing , but alcogether is in an errour. Fwrdas is of the T 77 

\ opinion thac Magick had its name, and originall from che 8 
Maguſeans. It is the common opinion, that it 1s a Per/iar F 

name, to which Porphyry , and Apaleixs alſent, and thac in 

thar tongue it ſſpnities a prieſt , wiſe man, or Philoſopher. 

Magick thereforecomprehending all Philoſophy, naturall,and 

Mathematicall,joyns the powers of Religions to them. Hence 

alſo they contain in them Goeria, and Theurgia, for which 

cauſe many divide Magick into two parts, viz. Naturall, and 


Ceremonia!l. 


Of Naturall Magick, 


Ti is thought that naturall Magick is nothing elſe but the 
highelt power of naturall Sciences, which therefore is cal- 
led the height of naturall Fhilotophy , and th2 moſt abſolute 
conſummation thereof, and that whick is the aQive part of 
naturall Philoſophy , which by the help of natural| vercues, 
from a mutuall, and opportune application of cherr, brings 
forch operations even to Admiration : which Nagick 
the -AEtrhiopians , and Indians elpecially did uſe, where the 
yertue of hetbs,and ſtones, and other things looking toward; 
ic was ſufficient. It is ſaid that Hierome made mention of ir 
ro Paulinus , where he ſaith that Apolicnius the T yaueay Was 
2 Magician, or Philoſopher,as alſo the Pythagorians ; of this 
kind were thoſe wiſe men which came to worſhip Chriſt 


with gifts when he was born , which the interpreters of the 
Oo 4 Chaldeans 


Chaldeans exponnd the Philoſophers of the C Chalbans, ſuch as 
were Hiarchas amongſt the Bragmanni, T eſpion amongſt the 
Gymnoſophiſts, Budda amongp(t the Babylonians, Numa Pom- 
pili amongſt the Romans, Zamolxides amonglt the Thraci- 
ans, hrs amonglt the Hyperboreans, Hermes amongſt the 
SEgyntians, Zeroaſter the ſon of Orow aſi amongſt the Per. 
frans, For the Indiuns, eAEthiopians, Chaldeans, and Perſia: 


| chiefly did excellin this Magick. With which therefore ( as 


Plato relates in eAlcifwages ) the lvns of the Perſian Kings 
were in{truRed, that they might learn co adminiſter, and 
dr{tribure theic [mage to the commonwealth of the world, 
and the commonwealth. to it; and Cicero faith in his books 
of divination , that there was none amenglt the Perſfears did 
enjoy the Kingdom , but be that firſt had learned Magick. 
Naturall Magick therefore is that which contemplates the 
powers of all naturall and celeſtiall things, and ſearching curi- 
ouſly into therr Sympathy, doth produce occult powers in na- 
rare into publique view, ſo coupling inferiour things as allure- 
ments to the pifrs of ſuperiour things ,* by cheir mutuall 
application, that from thence ariſe wonderfull miracles, 
not 10 much by art as by nature, to which art becomes 
an aſſiſtant whileſt it works theſe thin gs, For Magicians,as the 
molt curious ſearchers of nature, making uſe of thoſe. things 
which are prepared by nature, by applying adive things to 
paſſive , produce ofcentimes effeRs before the time ordained 
by nature, which the vulgar think are miracles, which indeed 
are natural| works, the prevention of the time only coming 
berwixt : as if any one ſhould produce Roſes in the moneth 
of March, and ripe Grapes, or ſowen Beans, or make Parſly 
eo grow into a perfeR plant within few houcs, nay, and cauſc 
orcater things,. as clouds , rains, thunders , and animals 0i 
divers kinds, and very many tranſmutations of things , many 
of which fort Roger Bacon boalted that he did do by mcer na- 
rurall Magick. Ot the works thereof wrowe Zoroaſtes, Hermse., 
Eran:bes King of Arabia, Zacharias the Babylonian, Foſeph 
the Hebrew, Bocis, eAaron, Zenotenins , Kiramides, Almaaal, 
7 hetel, Alchiadias , eAbel, Ptolomy, Geber , Zabel, Nate: 


barub, 


bargeb,; Tebith, Berith, Solomon, Aſtaphon, Hipparehus, aA{s- 
meon, Apollonivs, Triphon, and many.athers, many of whaſc 
works are yet entire , and: many fragments are yer extant, 
and have come to my hands. Some modern men have alſo 
wrote of naturall Magick , -but- they, but a few things, as 
Albertus, Arnoldus de villa nova, Raimundus Lullie, Bacon, 
and e{pporres,, and the. Author: of the, book to Alfonjau, ler 
Forth'under the name of Picatrix , who, allo; together with 
natural! Magick, mixeth much ſuperſtition, which indeed the 
reſt have done, 


| 1 9043 BOELPWE WT VE LP PW BRI 


li 
oe. AM 


lt. te A ih... —_— 


Of AMathematicall Magick. 


— 


Here arc morcover other moſt witty emulators of na- 

ture and moſt bold inquilitors ,, which promiſe they can 

by the influences of the' keavens, obtained withauz. naturall 
vertues, but only by Mathematicall 'karning;prodite works 
like to thoſe of nature, as walking , or talkingbodies, which 
have not animall vertucs : ſuch was the wooden dove of 
 Architas which did tlie, and the ſtatue of 2ercury which did 
ſpeak ; and the brazen head made by Albertzs Magnus,which 
they ſay did ſpeak. Boetixs a man of a great wit. and much 
learning,excelled in theſe things, ro whom Caſſioaoras writing 
concerning ſuch like: things , faith, to thee ir is appointed to 
know hard things, and ſhew miracles.: by the ingenuity of 
thy art metals ſpeak , Diomedes in braſs trumpets, the brazen 
Serpent hifleth, birds are feigned, and thoſe which know no 
oper ſound, are heard ſending forth ſweet melody ; we 
relate ſmall things of him , who hath power to imicate the 
heavens; concerning theſe arts I think that is ſpoken which we 
\ read in P/ato inthe eleventh book of Laws. There is an arc 
«given tO/mortall men, by which they ſhould generate certain 
. latrer things, not partaking of truth or divinity, bur ſhould 
- deduce certain repreſentations of affinity with them : and 
thus far have Magicians gone, | being men moſt bold to do 


all chings,eſpecially rhat old ſtrong Serpent,the promiler of all 
Sciences 


Sy eo! 


; Sciences favoting them, thar they like apes endeayour ty 


— 
-- > -- 


emulare God,and nature. 


— > <W— . 
- ——— 


Of Eachanting Magick. 


Here is moxeover a kind of naturall Magick , which they 

call bewitching, medicinary,whith is done by cups, love- 
potions, and divers medicamenrs of Sorcerers : Of which 
ſort Democrit:s is ſaid to make ſome , whereby good, happy, 
and fortunate ſons may be begotten : and another whereby 
we may rightly underſtand the voyces of birds, as Phi/o- 
ſiratus and Porphyrie relate of Apollonias, Þ irgil allo ſpeak- 
ing of certain Pontick herbs, ſaith, 


I many times, With theſe have Mceris ſpide, 
Chang to a wolf, and in the woods to bide : 
From ſepulchres would ſouls departed charm, 
And torn bear ffanding from anothers farm. 


And Plizy relates that a certain man, Demarchns Parrha- 
fans, in aſacrifice which the Arcanes made by a humane facri- 
fice to'7ppiter Lyceas taſted of the entrals of a boy that was 
ſacrificed, and turned himſelf into a wolfe, by reaſon of which 
changing of men into a wolfe , Auſtin thinks that the name 
was put upon Pay Lycens, and Fupiter Lyceus. The ſame 
Anuft tn relates , that whileſt he was in /taly , there were cer- 


_ rain womet! Mapicians like (rce, who by giving cheeſe to 
travellers curned them into cattle ; and when they had carried 


what burdens they pleaſed, reſtored them into men again; and 
that the ſame happened to a certain Father called Preſtantine. 
Burt leaſt any one ſhould think theſe things to be but fooliſh 
toyes, and things impollible , let him call co mind what the 
Scripture mentions concerning Nebuchadnezar the King, 
how he was turned into an ox, and lived ſeven yeers with hay, 
and at length returned through the mercy of God into a man 
again, whole body after his death, his ſon Evi/meredac gave 

AS 


1 


_— 


as a prey to the Vulters, leaſt he ſhould again riſe' from the 
dead, who returned from a beaſt into a man. : and more of this 
kind doth Exod: relate of the Magicians of Pharaoh. Bur 
Solomon ſpeaks of the ſame,wherther Magicians, or Sorcerers, 
when he ſaith, Thou haſt rexrihied them O God | becauſe they 
have done horrible deeds by inchantments. Moreover, this [ 
would have you know,that theſe Magicians do nor ſearch into 
naturall things only, bur alſo thoſe things which do accom- 
pany nature, and atcer 2 manner put it off, as motions, nim- 
bers, figures, fourids, voyces , concents, lights, affections of 
che mind, & words:So the P/51;,and Afar; ealled together ſer- 
pents, and others by other things depreſſing them, put them 
to flight. So Orphens reprefied the rempeſt of the Argonante 
with a hymn ; and Homer relates to Vlyſſes that his blood 
was reſtrained with words: And in the law of the twelve ta- 
bles puniſhment was ordained for them who enchanted the 
corn : that without all doubt the Magicians did produce 
wonderfull effeQs by words only, afteRions,and ſuch ike, nor 
upon themſelves, bur alſo upon extraneous things ; all which 
things are thought to put forth their innate vertue upon 
other things, draw them to them, or expell them from 
them , -or any otherwiſe affcRing of them, no otherwiſe 
then the Loadſtone draws Iron, or [eat Chaft, or a Diamond 
or Garlick bind them, ſo that by this graduall, and concate- 
nated Sympathy of things, not only naturall, and celcſtiall 
fifrs,buc alſo intelleRuall, and divine may, as Famblicus, Pro- 
clus, and Syneſins confirm by the opinion of Magicians , be 
received from above, which Proclxs in his book of ſacrifice, 
and Magick confeſſeth,viz: That by the conſent of theſe kinds 
of things, the Magicians were wort to call up the d'etics 
themſelves. To ſuch a height of madnc(s' ſome of them are 
vrown, that from divers conſtellations of the Stars, through 
intervals of times, and acercain rule of proportions bcing 
obſerved , think that an image of the gods can with a beck 
receive the ſpirit of life, and intelleR, and fo give aa aniwer 
to them that ask counſell of it, and reveal the lecrets of occuit 


truth, Hence it is manifeſt that this naturaÞ Magick is ſome- 
times 


times inclining- to. Guetia, and T' bewrgin , erqangled in the 
wyles and errouts:o8 ew Spirits, 


Ld "= ME 4 


_— 4 — 


Of Goetia Necromancy. 


Ow che parts of Ceremonial Magick are Goetis, 2nd 
T heurgia;Goetia is unfortunate,by the commerces of yn- 
clean ſpirits made up of the rites of wicked curioſities, unlaw- 
full charms, and deprecations,and isabandoned and execrated 
by all laws. Of this kinde are thoſe which we now adayes cal! 
Necromancers, and Witches. 


A people ewvy'd by the Gods, have hill, 
Begot by th' evilt oxe, 'even at their Will 

T he heavens for to blemiſh, and the things 
Which are in heaven, and on earth to bring 
Out of order, and the poles for to force, 
And of the rivers for to ttrn the cour/e, 

T he mountains level, andthe thie to drive 
Under the earth —— 


Theſe therefore are they which call upon the ſouls: of the 
. dead, and choſe which the-Ancients called Epod;,who enchant 
boys, and-briag-chem out-into the ſpeech of the Oracle, and 
which carry about them familiar ſpirits, as we read of Socrates 
and ſach, as it is ſaid, they fed in glaſſes, by which they feign 
themſelves ro prophecy. And all theſe proceed two waies. 
For ſome endeayour'to-calt and compell evill ſpirits, adjured 
by acertain power, eſpecially of divine names; tor ſeeing eve- 
ry creature fears, and reverenceth the name- of him who 
made it, no marvel, if Goettans, Infidels, Pagans, JeWs, Sarn 
* cens, and men of every prophane- ſe& and ſociety do bind 
Divels by invocating the divine name. Now there are ſome 
that are moſt imptow{ly wicked: indeed, that ſubmit themſelves 
to Divels, ſacrifice to, and adore they, and thereby become 


euilty 


puilty of Idolatry, and the bafeſt abaſement : co which crimes 
if the former are not obnoxions, yet they expoſe themſelyes 
to manifeſt dangers. For even compelled divcls alwaies de- 
ceive us whitherloever we go. Now from the ſeR of the 
Goetians have proceeded all thoſe books of darkneſs, , 
which Y#lpianus the Lawyer calls books diſallowed to be read, 
and forthwith appointed themto be deſtroyed, of which ſort 
the firſt is Zabulwus reported to invent, who was given b0 un- 
lawfull arts, then Barnabas a certain Cyprian; and now in theſe 
dayes there are carryed about books with feigned titles, 
under the names of eAdam, Abel, Enoch, Abraham, Solomon, 
alſo Paul, Honorius, Cyprianus, Albertus, Thomas Hierome, 
and of a certain man of Zorke, whoſe toies Alphou/u4 King of 
Caſtile, Robert an Engliſh man, Bacon, and Apponus, and 
many other men of a deplored wit have fooliſhly followed. 
Moreover they have not made men only and Saints,and Patri- 
arkes, and the angels of God, the authors of ſuch execrable 
opinions, but they boalt allo: that thoſe books were diliver- 
ed by Razzel, and Raphael the Anzels of Adam and Tobias; 
Which books open!y betray themſclves ro him that looks nar- 
rowly into them, to be a ryle, rite, and cuſtome of their pre- 
cepts, and a kind of words, and characters, anorder of ex- 
rrution, an empty phraſe, and to contain nothing but meer 
toyes, and impoltures, and to be made in latter times by men 
ignorant of all ancient Magick, and forlorn artiſts of perniti- 
ous art, of prophane obſervations mixed with.the ceremonies 
of our religion, with many. unknown names, and ſeals 
intermixed, that thereby they may rerrifie and aſtoniſh the 
ſimple, and ignorant. Moreover it doth not yet appesr that 
theſe arts are fables: for unleſs there were ſuch indeed, and 
by them many wonderfull and hurtful things done, there 
would not be ſuch (trit, divine, and humane lawes made 
concerning them, for the utter exterminating of them. 
And why do the Goetzans uſe thoſe evill ſpirits only, but be- 
cauſe good Angels will hardly appear, expeRting the com- 
mand of God, and come not but to men pure in heart, and 


holy in life : but the evill are eaſily called up , favouring 
him 


Th 


him that is falſe, and counterfeiting holineſs are alwaies ready 


— 


to deceive with their craft, that they may be worſhipped, and 
adored : and becauſe women are moſt defirous of ſecrets, and 
leſs cautious,and prone to ſuperſtition,they arc the more eaſily 
deceived,and therefore = up themſelves the more readily to 
them, and do great prodigies. The poets {ing of Circe, Aledea, 
and others of this ſort ; (icero, Pliny,Seneca, Anſtin,and many 
others as well Philoſophers as Catholike DoRors, and Hiſto- 
rians, alſo the Scriptnes teftifie the like, For in the books of 
the Kings we read, that a woman who lived at Ender, 
called up the ſoul of Samwel che Propher,altheugh manyinter- 
prec it not to be the ſoul of the Prophet, but an evil ſpiric, 
which took upon him his ſhape. Yet the Hebrew maſlters ſay 
that Anſtin to S:implicianus doth not deny but it might be” the 
true ſpiric of Samrel, which might ealily be called up from its 
body before a compleat year after his departure, as alſo the 
Goetians teach. Allo Aagician Necromancers ſuppoſe that 
might be done by. certain natural powers and bonds, as we 
have ſaid in our books of Occalt Philoſophy. Therefore the 
ancient Fathers, skilfull of fpiricual things, did not without 
cauſe ordain that the bodies of the dead ſhould be buried in 
a holy place, and be accompanied with lights, and ſprinkled 
with holy water, and be perfumed with frankincenſe, and 
incenſe, ana be expiated by prayers as long as they continued 
above ground. For as the Maſters of the Hebrews ſay, All our 
body and carnal Animal, and whatſoever in us depends upon 
the matter of the fleſh being ill diſpoſed is left for meat to the 
Serpent, and as they called it,to Azazel, who is the Lord of 
the fieſh and blood, and the Prince of this world, and is 
called m Zevix:icus the Prince of deſerts, to whom it is ſaid in 
Geneſis, Thou ſhalt eat anſt all the daies of thy life. And in 
Tjaiah, Duſt thy bread 3.e. our body created of the duſt of 
the earth, ſo long as it (hall not be ſanRitied, and turned in- 
ro better, that it be no longer an effeRof the ſerpent, but 
of God,v:z. a ſpiritual made of carnal, according to the word 
of Paul, laying, that which is ſowed a carna), ſhall ariſe a ſpi- 
tual; and els where, All indeed ſhall riſe, but all ſhall not 


be 


be changed, becauſe many ſhall remain for ever as meat of the 
Serpent. This filchy and horrid matter of the fleſh and mear 
of the Serpent we therefore caſt off by death, changing it for 
a better and ſpirituall , which (hall be in the refurre&ion of 
the dead ; and is already done in thoſe, who have taſted of 
the firſt fruics of the reſurreMion, and many have already at- 
tained to, by the vercue of the divine ſpiric in this lite, as 
Emoch, Eliah, and Moſes, whoſe bodies were changed into 
a ſpicituall nature,and have not ſeen corruption ; neither are 
their carkafſes left to the power of the Serpent. And this 
was that diſpute of the devill with Afichael the Archangel, 
concerning the body of Xo/es, of which Fude makes mention 
in his Epiſtle. But of Goetia, and N\ecromany let thele ſuffice, 


Of T henrgias 


Ow many think that Theurgia is not unſawfulf, as if this 
be governed by good Angels,and a divine diery, when as 
yer oftencimes it is under the names of God, and the fallacies 
of evil Angels obſtringed by the wicked fallacies of the de- 
vils. For we do procure, and attraR not by naturall powers 
only, bur alſo by cercain rites, and ceremonies , cekſtials, 
and by them divine vertues to our ſolves; Of which cogerher 
with many rules the ancient Magicians did treat in many 
volumes. But the greateſt part of all ceremonics conſilts in 
obſerving cleannels; and purity , fir{t of the mind, then of 
the body , and of thoſe things which are about the body, as 
in the skin. in garments, in habications, in ve([z1s , urenſils, 
obhtions, ſacrifices, the prrity of which diſpoſeth*ro the ac- 
quaintance with and beholding of divine things, and 6s very 
much required in facred things, according to the word of 
Iſaiah, Be ye waſhed, and made clean, and take away the 
evil of your thoughts. Now impurity, becawfe if oftentimes 
infects che air, and man, dilturbes char moſt pure influence of 
Celeftiall and divine things,and chaleth away the pure ſpirits 
of God, Bus ſometimes impure ſpirits, and deceiving powers, 
that 


that they be worſhipped, and adored for gods, require alſo 
this purity, Therefore here is great need of caution, as Wwe 
have lately diſcourſed at large in our books of Occulc Philo- 
ſophy. Bur of this Theurgia , or Magick of divine thingy 
Porphyrie diſputing at large, at length concludes that by 
Thc urgicall conſecrations the ſoul of man may be fitted co 
receive ſpirits, and Angels, and co ſee God : bur he alcoge- 
ther denies that we can by this arc return to Cod. Of his 
School therefore is the Art «Almagdel , the Notary art, the 
Pauline Arc , the art of Revelations, and many ſuch like ſu- 
perſticions, which are ſo much che more pernicious, by how 
mach they ſcem the more divine co the ignorant, 


M— " __ 


of Cabalit, 


H= the words of Pliny come into my mind , who ſaith 
the faRtion of Magick depends upon Moſes and Latopea, 
being Jews ; which words pur me- in mind of the Cabahlic of 
the Jews,. which the Hebrews are of opinion was delivered 
to Moſes by God himſelf on mounc Sinar, and then by de- 
 grees of ſucceſſion without the monuments of lerters was un- 
rill the times of E/ara delivered to others by word of mouth 
only: as the Pyrthagorian opinions were formerly delivered by 
Archippns, and Zyfran;,who had -chools at Thebes in Greece, 
in which che Scholers keeping the precepts of cheir maſters 
in their wemorie , did ule their wit, and m.morie in l{tcad of 
books : So certain Jews deſpiling litzrature, placed this in 
memorie, and obſervations, and vocall craditions, whence 
Cabialic was by the Hebrews called as it iere the reception 
of any thing from an«ther only by hearing. That art ( as it 
is reported ) is very ancient , bu: the name was known but of 
late times among(t Chriltians: They deliver a double ſcience 
therefore , the one of Breſitch, which they call Coſmologie, 
viz explaining the powers of thirigs creaced narurail, and 
Celeſtiall and expounding the ſecrers vt the 1 aw and Pible by 
Philoulophicall ceaſons : which truly upon This account difters 
nothing 


LY 


et 


$77 


nothing at all from naturall Magick,in which we believe K. $9. 
lomon excelled. For it is read in the ſacred Hiſtories of the He- 
brews,that he was skilled in all things, even from the Cedar of 
Lebanon,to the Hy(lop that grows upon the wal:alſo in cattle, 
birds,creeping things, and fithes ; all which (hew that he knew 
the Magicall vertftes of nature. /foſes the «Egyptian, among(t 
tlic later writers followed after this in his expoſition upon the 
Pentacles; alſo many more- Talmudifts. They call the other 
Science thereof of Mercara,which is concerning the more ſub. 
lime contemplations of divine & Angelick vertues, & of ſacred 
names, and ſeals, being a certain Symbolical divinity, in which 
letters,numbers,figures,things, & names, and tops of elements, 
and lines,points,and accents, are all fignificative of molt pro- 
found things, &great ſecrets. This again they divide into Areth» 
mancy,viz.that which is called N\otariacon, treating of Angeli- 
cal vertues,names, & ſeals,alſo of the conditions ot ſpirits, and 
fouls,and into T heomarcy,which ſcarcheth into the myſteries of 
divine majeſty,as the emanations thereof, & ſacred names, and 
Pentacles, which he that knows may excel] with wonderful ver- 
tues ; as that when he pleaſerh, he may fore-know all future 
things, & command whole nature, have power over devils,and 
Angels,and do miracles. By this they ſuppoſe, that Moſes did 
ſhew ſo many figns,and turned the rod into a Serpent, and the 
waters into blood,and that he ſent Frogs, Flies, Lice, Locults, 
Caterpillars,fire with hail, botches and boyls on the Egyptians, 
and ſlew every firlt born of man and beaſt ; and that he open- 
ed the Seas, and carryed his thorow, and brought fountains 
out of the rock, and quails from Heaven, that he ſent before 
his, clouds and lightnings by day , a pillar of fire by night, 
and called down trom Heaven the voice of- the living God to 
the people, and did ſtrike the haughty with fire, and thoſe 
that murmured with the Leprolie ; and on the ill deſerving 
brought ſuddain deſtruQtion; the earth gaping and ſwallowing 
them up ; further he fed the people with heavenly food; 
pacified Serpents, cured the envenomed , preſerved the nu- 
merous multitude from infirmity,&their garments from wear- 
ing out, &made them viRors over their enemies.To conclude, 
by this art of miracles 7o/2#a commanded the Sun to __ 
Pp ll, 


w,- 


ſtill, E/;4h called down fire from Heaven upon his enemies, 
reſtored a dead childe to life z Dazze! ſtopt the mouths of the 
Lyons; The three children ſang ſongs in the fiery . Oven ; 
moreover by this art the incerdulous Jews affirm, that even 
Chriſt did do ſo many miracles; Solomon alſo very well 
knew this art, anddelivered charms againſt devils, and their 
bonds,and the manner of conjurations,and againſt diſeaſes, as 
2oſeph reporterth, but as I doubt not but that God revealed 
ro Moſes many ſecrets,contained under the bark of the words 
of the Law, which were not to be revealed to the prophane 
vulgar. So I acknowledge that this Cabaliſticall art, which 
the Hebrews brag of, and I ſometimes diligently and labo- 
rioufly ſought after, is nothing elſe than a meer rapſody of 
ſuperſtition, and a certain Theurgicall Magick, but if it pro- 
ceeded from God (as the Jews boaſt) and conduceth to the 
perfeQion of life, health of men, to the worſhip of God, and 
ro the truth of underſtanding; truly that ſpirit of truth, which 
hath left this Synagogue, and come-to teach us all truth, would 
not haye concealed it from his Church even antill theſe laſt 
times, which indeed knoweth all things that are of God, whoſe 
benediRion, baptiſm, and other myſteries of ſalvation are re- 
vealed and pertcR&ed in every tongue , for every tongue hath 
the ſame equall power, if ſo be that there be che ſame equall 
piety, neither is there any name, either in heaven or earth, by 
the which we mult be ſaved, and by which we work miracles, 
beſides this one name eſ#s, in which all things are recapicu- 
lated and contained. Hence it is, that the Jews, who are 
moſt skilful in uſing the names of God, can aperate little or 
nothing after Chriſt, as their ancient fathers did ; bur that we 
by experience find, and fee, that by the revolution of this 
art (as they call them) oftentimes wondertul ſentences, ful! 
of great mylteries,are wreſted from the holy Scriptures,this is 
nothing elſe then a certain playing upon Allegories, which 
idle men buſying themſelves with all the points, letters, and 
numbers, which this tongue and the cuſtome of writing do 
eaſily ſuffer, do fain and diſguiſe at their pleaſures 3 which al- 
though ſometimes they hold forth great myſteries, yer they 

Can 


can neicher prove norevyince any thing; but we may ( accord- 
ing to the words of Gregory) with the ſame facility contemn 
them, as they are affirmed. Rabanus the (Monk , by the 
ſame artifice hath fained many things, but in Latin CharaQers 
and verſes, with certain piQtures inſerted, which being read 
any way by the delineations of the ſaperficies and piQures, do 
declare ſome ſacred myſterie, repreſenting the Hiſtories of 
the things painted ; which alſo may without doubt be wreſted 
from prophane writings, as every one may know, who hath 
read the (antones of Valeria Proba, compoſed out of the 
verſes of YVirgi/, concerning Chriſt ; All things of this kind 
are the ſpeculations of idle brains, but what belongeth to the 
working of miracles,there is none of you,I ſuppaſe,of ſo foo- 
liſh an underſtanding,who believeth that they have any art or 
ſcience of them; therefore this Cabala of the Jews is nothing 
elſe than a moſt pernitious ſuperſtition, by the which they ga- 
ther at their pleaſure, divide, transfer words, names and let- 
rers, (catteringly = in the holy Scriptures, and by making 
one thing our of another, they difſolve the conneRions of 
the truth, the ſpeeches, induRions and parables, and hefe and 
there conſtruing them by their own fitions, would bring 
the words of God to their follies, defaming the Scriptures, 
and ſaying that their fiftions have foundation on them. They 
calumniate the Law of God, and by the ſappurations of 
words, ſyllables, letters, numbers impudently exrorted, they 
aſſay to bring violent and blaſphemous proofs for their unbe- 
lief. Beſides,they being puft up by theſe crifles , do boaſt that 
they finde and ſearch out the unſpeakable myſteries of God, 
and ſecrets, which are above the Scriptures, by the which alſo 
they impudently affirm , and without bluſhing , that they 
can even prophecy,and do miracles and wonders ; bur it hap- 
peneth to them,as to «£/ops Dog. who leaving his bread,and 
-1ping after the ſhadow, loſt his food; fo this perfidious and 
{tiff necked people , being always buſted in the ſhadows of 
the Scriptures, and about their own vanities, and doing vio- 
lence by their artificiall , bur ſuperſtitious Cabala, do looſe 
the bread of eternall life, and being fed with vain words, do 
Pp 3 deltroy 


deſtroy the word of truth ; fromithis Judaicall ferment 0 
Cabaliſticall ſuperſtition proceeded (as I ſuppoſe) the Ophi- 
tane, Gnoſtican, and Valentinian Hereticks, who together 
with their diſciples,fained a certain Greek Cabala, perverting 
all che myſteries of the Chriſtian faich, and by their herericall 
corruption wreſting them co the Greek letters and numbers, 
by the which they conſticuted a body of truth (as they call it ) 
and taught, that without theſe myſteries of lerters & numbers 
the truth could not be found in the Goſpel, becauſe that the 
writings thereof are various, and ſometimes repugnant to 
themſclves,and full of parables; that they who ſee, might not 
ſee, and that they who hear, might not hear, and that they 
who underſtand, might not under 14, and that they are 
propounded co the blind and erroneous, according to the ca» 
por of their blindneſs and error ; ! ic that the ſincere trath 
ying hid under theſe things, iscom! 1\cced to the perfeR only, 
- not by writings, but by word of moi th, and that this is that Al. 
phebetary and Arithmetical Theology which Chriſt in private 
manifeſted to his Apoſtles; and which Pax! ſpeaketh to 
the perteR only ; for ſeeing that theſe are the higheſt myſte- 
ries, therefore they are not written, nor ought fo to be, bur to 
be kept in ſecret among(t wile men ; but no man is a wiſe man 


amongſt them,who knoweth not to refrain the greateſt mon- 
| ters of Hereſie, 


Of Juggling or Legerdemaiy, 


BY: let us return to that Magick, part of which is an art of 
1) jugglings (e. ;, ) deluſions, which are made according to 
appearance only, by which Magicians ſhew phantaſmes,and 
play many miracles by circulatory frauds, and cauſe dreams 
which they do not ſo much by Geotick inchantments,and im- 
precations, and deceits of devils, as by certain vapors, per- 
fumes, lights, love- medictnes,collyries, alligations, and ſuſpen. 
ſions, alſo by rings, images, glaſſes, and ſuch lixe drugs, and 
inſtruments of Magicall art, and a naturall and Celeſtial! 
power. Alſo many things are done daily by flieght of hand, 
of which ſort we ſee ſome are done daily by ſtage players,and 
ſporters which we call Chiroſophers (e. 5.) $kilful in ſleight 
of hand. There are extant concerning this art, books of the 
Legerdemain of Hermes,and ſome others. We read alſo of a 
certain man called Paſeton , a moſt notable juglar, that was 
wont to ſhew a banquet to gueſts, and when he pleaſed,to 
make it vaniſh away again, all riſing with hunger, and thirſt, 
being deluded. Weread that zma Pompilins did uſe theſe 
kinds of jugglings, and alſo that moſt learned Pythagoras 
did ſometimes do this toy, that what things he pleaſed, he 
would write in a glaſs, which being ſer againſt the full Moon; 
he would ſhew to any one that ſtood behind it, thoſe things 
repreſented in the Globe of the Moon ; Hither belongs 
whatſoever Poets fing of the tranſmurations of men, which 
alſo is delivered by Hiſtorians, and by ſome Chriſtian Di- 
vines, and alſo is recorded in the Scripture. So men may ap- 

ear like Aſſes, or horſes, or other Animals with faſcinated 
or 2 troubled medium,and chat by a naturall art. Some- 


eyes, 5 bans 
ſe are done by good and evil ſpirits, or by God him- 


times the 


ſelf at the requeſt of ſome 200d men, as1n the Scrip:ure we 
read of E1i/h.4 the Prophet beſer by an Army of the King for- 
tifying Porham. Bur to pure eyes, and ſuch as be opened by 
God.thole cannot deceive;lo thatwoman which was judged to . 
be a kind of catrle,did ſeem ro Hi/ario to be not any ſuch thing, 


Pp 3 


bur 


but a woman. Theſe things therefore which are done accord- 
ing to appearance only, are called jugglers, ; 
But thoſe things which are done by the Art of tranſmuting, 
or tranſlating, as of Nebachadvezar, or of Corn carryed to 
another field, we have ſpoke of before ; but of this art of 
juggling, thus ſaith Jumblicus, Theſe things which are ſup- 
poſed to oe juggled or bewitched, beſides imagination, have 
no truth of action or eſſence. The end. of theſe is but to 
hold forth things co the imagination according to appear - 
ance , of which there preſently remains no footlteps or l1gns. 
Now by what hath been ſaid, it is manifeſt that Magick is no + 
thing elſe but a colleRion of Idolatry, Aſtrology, and ſuper- 
{titious medicines; And now there is by Magicians railed 2 
great company of hereticks in the Church, who as Janes and 
fambres relilted Moſes, doin the like manner reſiſt the Apo- 
ſtolicall crutch. The chief of theſe was Simon the Samaritan,on 
whom by reaſon of this art was beſtowed at Rome in Claudius 
Ce/ars time,a Statue, with this Inſcription, To Simon the holy 
God. Of his blaſphemies {"/emens Enſebins, and Iren.eus make 
mention, From this Simon,as from a Seminary of all Herelies 
proceeded by ſuccefſions the monſtrous Ophites, the filthy 
Gnoſticks, the impious Valentinians, Cerdonians, Marcionilts, 
Montanians, and many other Hereticks, lying againſt God 
for gain and vain glory, doing no good to men, but de- 
ceiving them,and drawing them into deſtruRion and error,to 
whom they that give credit ſhall be confounded in the judge- 
ment of God. But of Magick I wrote whileſt I was very 
yong three large books, which I called Of Occult Phileſo- 
phy, in which what was then through the curioſity of my youth 
erroneous, I now being more adviſed, am willing to have re- 
traRted, by this recantation; I formerly ſpent much time and 
colts in theſe vanities. . At laſt I grew ſo wiſe as to be able tO 
diſlwade others from this deſtruction ; For whoſoever do not 
inthe truth, nor in the power of God, but in the deceirs of 
divels, according to the operation of wicked ſpirits preſum®© 
to divine and prophecy, and praQtiſing through Magicall va- 
nities, exorciſmes, incantions and other demoniacall works 


and 


ET _— _— y—_ _—_— 
—_— — —— — — 


and deceits of Idolatry,boaſting of deluſions, and phantaſmes 
preſently ceaſing, brag that they can do miracles,I ſay all theſe 
{hall with 7anxes, and Fambres, and Simeon Magus, be delti. 
nated to the torments of eternall Fire. 


of the Occult Philoſophy of Henry Cornelins Agrippa, 


FINIS. 


Anno M. D.X X XIII. In the Moneth of 1s. 


— IF = == 


AnlnorexofalltheCrarrters 
which are contained in this W o R k. 


_—__ 


Book I. 

CHAP. L 
OW Magicians Colleft vertues from the three-fold world, ts 
declared in theſe three Books. Pag.I 
Chap. 2. Whes Magick ts, what are the Parts thereof, and how the 
Profeſſors thereof muſt be qualified. Pig.2 
Chap. 3. Of the four Elements, their qualities, and mutual mix= 
$10Ns, pag.6 


Chap. 4+ Of « three-fold conſideration of the Elements. Pag.7 
Chap. 5. Of the wonderfull Natures of Fire,ana Earth. pag.9 
Chap. 6. Of the Wonder full Natures of Water, eAire,aud Winds. 
48.1T 

Chap. 7. Of the kinds of compounds, what relation they Pardon to 
the Elements, and what relation there iu betwixt the Elements 
thew/elves,and the ſoul, ſenſes,and diſpoſitions of men” pay. 18 
8. HoW the Elements are in the Heavens, in Stars, in Di- 


vels, in Angels, and laſtly in God himſelf. pag 20 
Chap. 9. Of the werrnes of thiugs Natural, depending immeaiaily 
upon Elements, pag.22 


<a Chap, 


_—_—_— 


Chap. 19, Of4he occult Vertwes of things, pag.24 
Chap. 11, How Occult Vertues ar: infuſed into the ſeveral kinds of 
things by Idea's, through the help of the' Soul of the World, and 
rayes of the Stars: and what things abound moſt with thu Ver- 


Fes pag.26 
Chap. 12. How it i that particular Vertues are infuſed into parts- 
cular Individuals, even of the ſame Species. pag.27 


Chap. 13. Whence the Occult Vertwes of things proceed. pag.29 
Chap. 14, Of the Spirit of the World, what 1t !s, and how by way 


of medium it wnites occult Vertnes to their ſubjects. Pag.32 
Chap. 15, Haw we muſt find ont, and'examine the Vertnes of things 
by Way of ſrmilitude. - - | pag.34 
Chap. 16. How the operations of ſeverall Vertwes paſs from one thing 
tato another, and are communicated one to the other. pag.36 
Chap. 17. How by enmity and frienaſhip th: vertnes of things are 
tobetryed, and found out. pag.37 
Chap, 18. Of the Inclinations of Eamities. pag.40 


Chap. 19. How the Vertnes of things ave to be tryed and found out, 
which are in them ſpecifically, or any one Individuall by way of 
ſþ ectall gift, Pag.43 

Chap. 20. That naturall Vertues are in ſome things throughout 
their whole ſubſtance, and inother things mn certain parts, and 
members, | pag. 44 

Chap. 21. Of the Vertues of things which are in them only in their 

life time, and ſuch as remain in them even after their death. 
Pag.4 

Chap. 22. How inferior things are ſnbjefted to ſuperior FI = 
how the bodies, the aftions, and diſpoſitions of men are aſcribed ro 
Stars, and Signs. pag.48 

Chap. 23. How we ſhall know what Stars naturall things are un« 
der, and what things are under the Sun, which are called Solary, 


Pag 50 

Chap. 24. What things are Lunaryor under the power of the Moon. 
P3854 

Chap. 25. What things are Saturnine, or unaer the poWer of Sa- 
FHrn, Pag.5s$ 
Chap. 26. What things are unger the poWwer of Jupiter, and are cal- 
led Fowial, , Pag.57 


Chap. 


Chap. 27. what thitgs are under the power of Mars, and ave called 


Martial. Pag.58 
Chap 28. what things are under the power of Venus,and are called 
Venereall. | pag.5 9 
Chap 29. What things are wnaer the power of Mercury, and are 
called AMercuriall. cap.60 
Chap. 30. That the whole (ublunary World ,and thoſe things which 
are in it, are diſtributed to Planets. pag.GI 
Chap.31. How Provinces, and Kingdoms are diſtributed 10 Pla- 
nets, pag.6 © 
Chap. 32. What thir.gs are unaer the Signs,” the fixed Stars, and 
their Images. pag-63 
Chap. 33. Of the Seals,and Charatters of Natural things. pag.65 
Chap. 34. How by Naturall thiags,and their vertues we may draW 
forth and attra#t the influences, and vertnes of ( eleftiall bodies. 

| ag.69 

Chap. 35. Of the Mixtions of naturall things one with m—_— and 
their benefit. pag.70 
Chap: 36. Of the Union of mixt things, and the introduttion of a 
more noble form, and the ſenſes of life. pag.72 
Chap. 37. How by [ome certain naturall, and artificiall preparati- 
ons we may attract certain Celeſtiall,and vitall gifts, pag.73 
Chap. 38. How we may draw not only Celeſt;al,and vital, but alſo 
certain Intelleftual, and divine gifts from above. pag 75 
Chap. 39. That we may by ſome certarn matters of the world ſtir 
up the Gods of the World, and their miniſtring ſprrits. Pag-77 
Chap. 40. Of bindings, What ſort they are of, and in What Wayes 


they are wont to be done. Pag.78 
Chap. 41. Of Sorceries, and their power. Pagi79 
Chap. 42, Of the wonderfull vertues of ſome kinds of — 
pag.81 

Chap. 43. Of perfumes, or Sufſumigations , their manner , and 
power. Pag.85 
Chap. 44. The compoſition of ſome fumes appropriated to the Pla- 
_—- pag. 33 
Chap. 45. Of (ollyries, Unilions, Love- Medicines , and their 


vertwers. - pag-99 
Chap. 46, Of naturall alligations, and ſuſpenſions. pag. 92 


EI 


— 0 


_ <_ — 


— 


Chap. 47. Of Rings, and their compoſitions, *© Pag. 94 
Chap. 43. Of the vertae of places, and What places are ſutable to 
every Star. pag.95 
Chap. 49. Of Light, Colours, Candles, and Lamps, and to what 

Stars, Honſes,and Elements ſeverall colours are aſcribed. pag. g7 


Chap. 50. Of Faſcination, and the Art thereof. Pag.1o1 
. Chap. 51. Of certain obſervations producing wonderfull Vertyes, 
8.102 


Chap. 52. Of the Countenance , ana Geſture, the Habit, and 
Figure of the Body,and what Stars any of theſe do anſwer ; whence 
Phyſiognomy, anii Metopoſcopy, and Chiromancy, Arts of divi- 


nation, have their grounds. pag.Io5 
Chap. 53. Of Divination, and its kinds. pag.108 
Chap. 54. Of divers certain Animals, and other things which have 
a fignification in Auguria's. Pag.110 
Chap. 55. How Auſpicia's are verified by the light of Naturall in. 
ſtint, and of ſome rules of finding of it ont. pag.117 


Chap. 56. Of the Soothſayings of Flaſhes, and Lightnings,and how 
monſtrous and prodigious things are to be interpreted. pag.123 
Chap. 57. Of Geomancy , Hyaromancy, Aeromancy, Pyromancy, 


four Divinations of Elements. Pag.125 
Chap. 58. Of the reviving of the dead, and of ſleeping, and wanting 
vitluals many years together. Pag.127 
Chap. 59. Of atvimation by dreams. Pag.131k 


Chap. 60. Of Madneſs, and Divinations Which zre made Whey 
men are awake,and of the poWer of a Melancholy humor,by which 
Spirits are ſometimes induced into mens bodies, Pag.132 

Chap. G1. Of the forming of Man of the external Senſes, and allo 

the Inward, ard the mind: of the threefold appetite of the Soul, 
and paſſions of the- Will, pag 136 

Chap. 62: Of the Paſſions of the Mind, their Original, difference, 
and kinds, Pag.139 

Chap. 63. How the paſſions of the mind change the proper body, by 

changing the Accidents, and moving the ſpirut, P3p.I41 

Chap. 64. How the paſſions of the mind change the body by way of 
emitation from ſome reſemblance ; Alſo of the transforming, and 
rtranſluiting of men, and what ſorce the imatinative power hath 
ot oxly over the body, but the ſol. Pag-142 


C hap, 


Chap. 65. How the Paſſions of the Alindcan work out of them- 
ſelves upon anothers Body, pag. 145 
Chap. 66. That the Paſſions of the mind are helped by a Celeſtiall 
ſeaſon, and how neceſſary the Conſtancy of the mind ts ia every 
work. Pag.147 

. Chap. 67. How mans mind may be joyned with the mind and _In- 
telligences of the Celeſtials, and together with them impreſs cer = 


rain Wonaerfull vertues upon inferiour things. pag.149 
Chap. 68. How our mind can change, and bind injerior things to 
that which it de(ires, | Pag.150 
Chap. 69. Of Speech, and the vertue of Words, Pag.151 
Chap. 70. Of the vertue of proper names. P2g.153 
Chap. 71. Of many words joyned together, as in ſentences, and ver- 
ſes; and of the wertues, and aſtriftions of charms. pag.155 


Chap. 72. Of the Wonderfall power of Inchantments. pag.157 
Chap. 73. Of the vertue of Writing, and of making imprecations, 
and inſcriptions. Pag. 159 
Chap. 74. Of the proportion, correſpondency, redattion of Letters to 
the (elejtiall Signs, aad Planets, accordins to various tongues, 


with a T able ſheWwing thts, pag.160 


Book Ly--: 


GHAIRP. L 


()* the neceſſity of Mathematicall learning,and of the many won - 
derfull Works Which are done by Mathematical Arts only, 
pag.167 

Chap. 2. Of Numbers, and of their poWer, and vertue. pag.179 
Chap. 3. How great vertues Numbers have, as Well in Naturall 
things, as in Supernaturall, pag. 172 
Chap. 4. Of Unity ,and the Scale thereof. pag.174 
Chap. 5. Of the Number of T Wo, and the Scale thereof. pag.177 
Chap. 6. Of the Number of three, and the Scale hereof. pag. 179 
Chap. 7. Of the Number of Four,and the Scale thereof. pag. 183 
Chap. 8. Of the Number Five, and the Scale thoreof. pag.188 
Chap. 9. Of the Number ſix, and the Scale thereof. Pag.t91 
Chap. 10. Of the Number Seaven,and the Scale thereof. pag.193 - 
Chap. 11. Of the N 1 mber of Eight,and the Scale thereof.pag.2c6 
Chap. 12. Of the Number of Nine,and the Scale thereof pag.208 
Chap. 13. Of the Number Ten, and the Scale thereof. pag. 210 
hap. 14. Of the Number eleven, and the number twelve ; with 
a double Scale of the Number t\welve Cabaliſticall, and Orphi- 


call. pag.216 
Chap. 15. Of the Numbers which are above twelve, and of their 
poWers, and vertues, « Pag.222 
Chap. 16. Of the notes of numbers, placed in certain geſturings. 
. pag. 226 

Chap. 17. Of the various notes of numbers obſerved among#t the 
Romans, | pag.228 
Chap. 18. Of the notes or fignres of the Grecians. Pag.230 
Chap. 19. Of the notes of the Hebrews, and Caldeans, and certain 
other notes of Magicians. pag.232 
Chap. 20. What numbers are attributed to letters ; and of divine- 
ing by the ſame. P38g.233 
Chap. 21. What numbers are conſecrated to the Gods, and which 
are aſcribed, andto what Elements. pag. 237 


Chap. 


Chap. 22. Of the tables of the Planets, their vertues, forms, and 
what Divine names, Intelligences, and Spirits are ſet over them, 
| Pag.239 

Chap. 23. of Geometrical figures and Bodies, by What vertue they 
are prwerful in Magick, and which are agreeable to each Ele 
ment,and the Heaven, Page253 
Chap. 24. Of Muſficall Harmony ,of the force and power thereof. 
age255 

Chap.25. Of ſound and Harmony, and whice their WT 
in operation. pag. 257 
Chap. 26. Concerning the agreement of th:w with the (celeſtial 
bodies,and what harmony and ſound ts correſpondent to every Star. 


P2£-259. 

Chap.27. Of the proportion, meaſure, and Harmony of _ body. 

Pag.263 

Chap. 28. Of the Compoſition and Harmony of the humane ſoul. 
| P3827 

Chap.29. Of the Obſervation of Celeſtials, neceſſury in -tuh 

Magical Work, pag.278 


Chap. 30. When Planets are of-moſt powerfull influence. pag.280 
Chap.31. Of the Obſervation of the fixt Stars, and of their Na- 


fHYes, Pag.281 
Chap.32. Of the Sun, ana Moon, and their Magicall conſidera» 
tons. Pag.283 
Chap. 33. Of the twenty eight Manſions of the Moon, and their 
wvertites. Pag-285 


Chap.34. Of the true motion of the heavenly bodies to be obſerved 
in the eighth ſphere, of the gronnd of Planetary hours.pag.289 
Chap. 35. How ſome artificiall things,as Images,Seals,and (uch like, 


may obtain ſome vertue from the Celeſtial bodies. pag.290 
Chap. 36. Of the Images of the Zodiach,, what vertuesthey being 

engravengreceive from the Stars, Pag.292 
Chap. 37. Of the Images of the Faces,and of thoſe Images which are 

without the Zodiach. pag.293 
Chap.38. Of the [mares of Saturn, Pag.298 
Chap. 39. Of the [mages of Jupiter, Pag.399 
Cnip.49. Of the [mages of Mars. pag. 3co- 
Chap.41. Of ths mages of the Sun, P3g.1bid, 


Chap. . 


—_— 


Chap.42. Of the Images of Venus. P3g.301 


Chap.43. Of the Images of Mercury. Pag.302 
Chap.44. Of the Images of the Moon. ibid, 
Chap.45. Of the Images of the head and Tl of the Dragon of 

the Moon. Pag.303 


Chap.46. Of the Images of the Manſions of the Moon, pag.304 
Chap.47. Of the Images of the fixed Behenian Stars, pag.307 
Chap.48. Of Geomanticall Figures, Which are the midale betWixt 

Images and { haratlers, Pag-309 
Cha.49.0f Images, the figure Whereof 1s not after the likeneſs of any 


wt 


Celeſtiul fixure, but after the likeneſs of that which the mind of 


- the Worker deſires. Pag-3Il 
Chap.50. Of certainCeleſtial obſervations, and the prattiſe of ſome 
Images, Pag.312 


Chap.5 1, Of Charatters which are made after the rule and imitati- 
ou of Celeſtial s,and how With the table thereof they are deduced out 


of Geomantical figures. pag. 316 
Chap.52. Of (haratters which arc dra\Wvn from things themſelves 
by a certain likeneſs, Pag.320 


Chap.53. That no Divination Without Aſtrology 35 perfett. p.323 
Chap. 54. Of Lottery,When, and whence the vertwe of Divining 1s 


incident to it, Pag.325 
Chap.55-0f the ſonl of the World, and of the Celrfti.uls, according to 
the traditons of the Poets,and Philoſophers, Pag. 327 
Chap.56. The ſame #5 confirmed by reaſon. pag.329 
Chap. 57. That the ſonl of the world, and the Celeſtial ſonls are ra= 
tionall,and partake of arvine underſtanding. pag. 330 
Chap 58. Of the names of the Celeſtials , aud their rale over th:s 
znferiour World, viz. Man. pag. 331 


Chap.59. Of the ſeven governers of the world, the Planets, and of 
their various names ſerving to Magicall ſpeeches, pag. 434. 
Chap.6o. That humane imprecations do naturally impreſs their 
poWers upon externall things ; «And how mans mind through cach 
degree of dependencies aſcends into the intelligible world, becomes 
like to the more ſublime ſpirits, and Intelligences, Pag.337 


BOOK 


= OOK "x Sol 


CHAP. I. 
(). the neceſſity, power and profit of Religion, pag. 345 
Chap.2. Of concealing of thoſe thing Which are ſecret in 
Keligion. pag. 346 
Chap. 3. What dignification 1s required that one may be a true Mas 
gician and a worker of miracles. pag.340 
Chap.4. Of the two helps of Ceremoniall Magick, Religion and 
Superſtition. pag. 353 
Chap. 5. Of the three Guides of Religion,whu h bring us to the path 
of Truth. pag 355 
Chap.6. How by theſe guides the ſoul of man aſcendeth wp 4nto the 
Divine nature, and 14 made a worker of Miracles, pag.357 


Chap.7. T hat the knowledge of the true God 15 neceſſary for a Ma- 
gician and what the old Magicians and Philoſophers have thought 
concerning God. pag.358. 

Chap-8. what the Ancient Philoſsphers have thought concerning 
the Divine T rintty, Pag.361, 

Chap. 9. What the true and moſt Orthodox faith 15 concerning God 
and the moſt holy T rinity. pag. 365. 

Cha.10,0f divine emanations,whith the Hebrews call Numerations, 
others attributes ; The Gentiles gods and Dieties ; and of the ten 
Sephiroths and ten moſt ſacred names of God whichrule them, 


and the interpretation of them. , pag. 3<6 
Chap. 11. Of the Divine names , and their power and wertne. 
Page370 

Chap. 12. Of the influence of the divine names through all the mid- 
ale cauſes into theſe inferiour things. pag. 379 
Chap.13. Of the numbers of God, aud of their influence on our 
members. pag.382 


Chap. 14. Of the Gods of the Gentiles, and ſouls of the Celeſtial bo- 
dies,and What places were conſecrated in times paſt , and to What 
Dieties. Pag-384. 

Q q Chap. 


» re per C_ — 


Chap.15. What our Theologians think, concerning the (elefiial 

ſouls, pag-389.. 
Chap.16. Of Intelligences and ſpirits, and of the threefold kind of 
them,and of their diverſe names,and of Infernal and [ubterraneal 


ſpirits, Pag.3909 
Chap.17, Of theſe according to the opinion of the Theologians. 
Pag-395 

Chap. 18. Of the orders of evil ſpirits, and of their fall, azd divers 
HAtures. P3g8.397 
Chap.19. Of the bodies of the Devils. pag.402 
Chap.20. Of the anoyance of evil ſpirits, and the preſervation we 
have by good ſpirits, Pag-405 
Chap. 21. Of obeying a proper Genizs, and of the ſearrhing out the 
nature thereof. pag.408, 
Chap.22. That there us a threefold kreper of man,and from Whence 
each of them proceed. pag.410 
Chap.23. Of thetongueof Angels, and of their [peaking among (t 
themſelves,and With xs, Pag.412 


Chap.24. Of the names of Spirits, and their various impoſition ; 
and of the Spirits that are ſet over the Stars,Sions,Corners of the 
Heaven,and the Element. pag. 414 

Chap.25. How the Hebrew Mecubals draw forth the ſacred name: 
of Angels out of the ſacred writ, and of the ſeventie two Angels, 
Which bear the name of God, with the Tables of Zirmph, andthe 


Commutations of letters and numbers, pag.417 
Chap.26. Of finding out of the names of [pirits,and Genius's from 
the diſpoſition of ( eleſtial bodies, pag.4.28 
Chap. 27. Of the calculating Art of ſuch names by the tradition of 
Cabaliſts. pag.430 
Chap. 28. How ſometimes names of Spirits are taken from thoſe 
_ things over which they are ſet. pag-435 
Chap.29 Of the (haratters and Seals of ſpirits. pag. 437 
Chap.30. Another - manner of making Charatlers, delivered by 
Cabaliſts. pag. 439 


Chap.31. There 1s yet another faſyion of ( harafters, and concern- 
ing marks of ſpirits which axe received only by revelation. P.44 5 
Chap.32. How good ſpirits may be ealled up by us,and hoW evil [pi- 
rits may be overcome by us, pag 447 
Chap. 


Chap.33- Of the bonds of ſpirits, and of their adjnrations , and 


caltings out. AST 
M4 %4 Of the Animaſtical order,and the Heroes. m_ 2 
Chap.35. Of the Mortal and Terreſtrial Gods. pag.455 
Chap.36. Of man , how he Wai created after the Image of God. 
{ ag, 
Chap.37. Of mans ſoul, and through what means it 14 Fc _ 
body. pag.465 
Chap. 38. hat Divine gifts man receiveth from above, from the ſe- 
veral orders of the Intelligences and the heavens. pag. 456 


Chap.39. How the ſuperior Influences, ſeeing they are good by na- 
ture, are depraved in theſe inferior things, andare maar cauſes of 
evil, pag.469 

Chap.40. That oz every man a divine Charatter ts imprinted,by the 
vertue of Which mau can attain the working of miracles. pa.471 

Chap.41 hat concerning man after death,adiverſe Opinions, P.473 

Chap.42. By what wayes the Magicians and Necremancers do 


think they can call forth the ſouls of the dead. pag.488 
Chap.43. Of the power of mans ſoul, in the mind, reaſon and ima- 
grination, pag. 492 
Chap.44. Of the degrees of ſouls, and their deſtiruftion,or Immor- 
tality, pag.496 
Chap.45. Of Soorh/aying,and Phrenſie. pag.499 
Chap.46. Of the firſt kind of phrenſie from the Muſes, pag.500 
Chap. 47. Of the ſecond kinde from Dionylius. pag.503 


Chap.48. Of the third kind of phrenfie from Apollo, pag 5 04 
Chap.49. O/ the fourth kinde of Phrenſie,from Venus, pag.507 
Chap.50. Of raptwre,and extaſie,and ſoothſayings, which happen to 


. wa $1 oY . "4. 
them which are taken With the falling ſickneſs, or with a ſwonune, 


or to them un an agonie, Pag.508. 
Chap.s5 I, Of Propheticall Dreams. pag.S1I 
Chap.52. Of Lots and marks poſſeſſing the ſure power of Oracles. 
pag.515 

Chap.53. How he that Will receive Oracles muſt difyoſe himſelf. 
Pag- 517 

Chap. 54. Of cleauneſ5,and how to be obſerved. pag. 520 
Chap.55. Of abſtinence, faſtings chaſtity ſolitariveſs the tranquil - 
lity and aſcent of the mind, pag: 522 


Q 2 Chap. 


— - -— — _ — CO moe 


— 


Chap.56. Of Penitency,and Alms, pag.526 


Chap.57. Of thoſe things which being outwardly adminiſtred con- 
ce ts Expiation- pag-537 
Chap.58. Of adorations, and vows. 


P3529 
Chap.59. Of ſacrifices and oblations, and their kinds and manners. 


Pag-532 


Chap.60. What imprecations and rites the ancient; Were wont to 

* a#ſeinſ; "pI oblations. | pag.537 

Chap.61. How theſe things muſt be performed, as to God, ſo to in- 
ferior dieties. 


Pag.533 
Chap.62. Of conſecrations, and their manner. 


pag. 540 
Chap.63. What things may be called holy, What conſecrated, and 


how theſe become ſo betwixt ns and the Ditties; and of ſacred 

times. pag.543 

Chap.64. Of certain Religious obſervations,ceremonies,and rites of 
perfumings nunttions,and ſuch like. 


pag.54$ 
Chap.65. The ( oncluſron of the whele work, pag.555 


