sports and pastimes, or, sport for the city and pastime for the country with a touch of hocus pocus, or leger-demain / fitted for the delight and recreation of youth by j.m. j. m. 1676 approx. 58 kb of xml-encoded text transcribed from 25 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2004-05 (eebo-tcp phase 1). a51802 wing m48 estc r35403 15277035 ocm 15277035 103355 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a51802) transcribed from: (early english books online ; image set 103355) images scanned from microfilm: (early english books, 1641-1700 ; 1190:15) sports and pastimes, or, sport for the city and pastime for the country with a touch of hocus pocus, or leger-demain / fitted for the delight and recreation of youth by j.m. j. m. [6], 40, [2] p. : ill. printed by h.b. for john clark ..., london : 1676. "licensed feb. the 4th, 1675/6. roger l'estrange." illustrated with woodcuts. reproduction of original in the huntington library. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng magic tricks. tricks -early works to 1800. amusements -england. 2004-01 tcp assigned for keying and markup 2004-01 aptara keyed and coded from proquest page images 2004-02 jonathan blaney sampled and proofread 2004-02 jonathan blaney text and markup reviewed and edited 2004-04 pfs batch review (qc) and xml conversion sports and pastimes : or , sport for the city , and pastime for the country ; with a touch of hocus pocus , or leger-demain . fitted for the delight and recreation of youth by i. m. amat . art. there 's no hobgoblins here for to affright ye , but innocence and mirth that will delight ye . licensed feb. the 4 th . 1675 / 6. roger l'estrange . london , printed by h. b. for iohn clark , at the bible and harp in west-smithfield . 1676. the epistle to the reader . it is as customary now a dayes to have a preface or epistle to a book as a title , and least i should seem singular , or make my self a mark for squintey'd critticks ; i do tell the reader , an epistle to him is the same property that a link is to a man walking home late : he hopes by that and the help of good words , if he be examined , to pass without danger ; yet when he comes to the gates , if he meet with a proter that●s an ass , or with a constable that loves to lay about him with his staff of authority more then he needs , then let the party that stumbles into these pudles of ignorance , be sure either to be struck down with barbarism ( which cutteth worse than a brown-bill ) or to be committed and have the severest censure laid upon him , let him be never so well and so civilly bound up in fair behaviour ; though he be a man even printed in the best complements of curtesie , though he give never so many sweet languages , yea , and have all the light of understanding to lead him home ; yet these spirits of the night will hale him away , and cast him into darkness . in the self same scurvy manner does the world handle poor books : when a reader is intreated to be curteous , he grows uncivil ; if you sue to his worship , and give him the stile of candido lectori , then he 's proud and cryes mew ; if you write me rily , he calls you bouffon ; seriously , he swears such stuff can't be yours : but the best is , that as in spain , you shall have fellows for a small piece of silver take the strapadoe , to endure which torture another man could not be hired with a great sum ; so they that have once or twice layn upon the rack of publick censure , of all other deaths do least fear that of the press ; of that wing i hold my self one , envy has oft hit me , but can't hurt me ; barking curs seldom bite . the design of this was for the recreation of youth , especially school-boys , whose wits are generally sharpned on such whetstones ; for number abundant more might have been added , but since there are many things of this nature , i have omitted for the major part those i knew were in print before ; of such you may be furnished out of english parnassus , hocus pocus iunior , &c. as these take , i shall furnish you with more and new varieties . vale. the prologue . some hocus pocusses , no doubt , may quible , and say , what meant this fellow thus to scrible , and thus our quality for to invade ? if he runs on so , he will spoil our trade : when it gets in the city 'mongst the boyes , then down goes all our hocus pocus toyes . nay , if it comes amongst the country swains , they 'l find our cheats and kick us for our pains : the egg-box , melting-box , the globes and balls , must have no entertainment in their halls . then let 's go travail in some other land , and there we 'l shew our nimble slight of hand ; where this book goes no room 's for us to stand . in answer then i say , this is one bit , until the whole ioynt be drawn off the spit : this will not in the least , hurt sons of art , but bunglers only they must feel the smart , avant therefore , begone , i bid adew t'those that know nothing , yet pretend to shew . sports and pastimes . to seem to turn water into wine . take four beer bowl glasses , rub one in the inside with a piece of allum ; let the second have a drop of vinegar in it , the third empty , and the fourth as much clean water in it as your mouth will contain : have ready in your mouth a clean rag with ground brasil tied close in it , that the bulk may be no bigger then a small nut , which must lye betwixt your hind teeth and your cheek ; then take of the water out of the glass into your mouth , and return it into the glass that hath the drop of vinegar in it , which will cause it to have the perfect colour of sack ; then turn it in your mouth again , and chew your bag of brasil twixt your teeth , and spout the liquor into the empty glass , and it will have the perfect colour and smell of clarret ; returning the brazil into its former place , take the liquor into your mouth again , and presently spout it into the glass you rub'd with allum , and it will have the perfect colour of mulberry wine ; and so in many other wayes , which for brevity i omit . to seem to conveigh a card out of a nut. have a large hasel-nut , prepared thus : bore a small hole at the heel of the nut , then pick out the kernel with a needle , fill the nut with ink , and stop the hole up artificially : have this in your pocket in readiness when you intend to be merry ; then amongst other tricks shewing , or when you are at cards , say , i 'll shew you such a trick you never saw in your lives : take a card out of the pack and pill off the inside ; then shewing them the card that stand by , say , take notice what it is , i will roul this up , and by the art of leger de mane , conveigh it into a nut , then cunningly disposing of the roul'd up card ; pull the nut out of your pocket , and say , crack that nut and then you shall find it : which being done the ink runs in his mouth , and by his sputtering causes laughter to the beholders . how to catch mag-pyes or crows . take oculus india berries a penny worth ( you may have them at any apothecaries ) dry them and beat them to powder , then take an ounce of flower and brandy , and make it into batter , as thick as the good wives makes their puddings ; then take the guts of a duck , hen , or any poultrey , empty them and put in this batter , type up the ends , and fling them into the trees that mag-pyes or croes use ; and when they come to feed on them ( as that they will soon do ) you shall have sport enough , for they will not be able to fly , but tumble on the ground like a drunken man , that you may take them with your hands . how to catch eels . take a calf or sheeps liver with the blood of it , then shred it small and mix it with the blood , get a small bottle of the newest hay you can , and put the liver into the hay , the major part in the middle of it , then bind up the hay fast with hay-bands , and put it into a place where you know there is eels , sink it under water with stones ; put it into the water in the evening , and rise early in the morning , going saftly to the place , when on a sudden pull up your hay by the rope , and you shall have your desire . i have taken sixty-four eels at once by this means , notwithstanding many dropt into the water . to make sport with an egg. if you are drinking in company , or otherwise that you are disposed to make sport , have ready a penny-worth of quicksilver in a quill , sealed fast at both ends with good hard wax , then cause an egg to be hard boyled or roasted , and take a small bit of the shell of the narrow end , then thrust in your quill of quicksilver , and lay the egg on the ground , you shall have sport enough , for it will never leave tumbling about so long as there is any hear in it . probatum est . to fetch a shilling out of a handkerchief . to do this you must have a ring of wyer , such a one as you generally hang your keys upon , but less in the rotundity , then a take a handkerchief and put therein a shilling ; twisting the handkerchief round , the form of the shilling will appear : then say , that you may be certain it is here , i 'll shew it you once more ; and taking out the shilling convey the round wyer into the handkerchief , which being twisted will seem to be your shilling : the better to deceive , you may rap the edge of wyer wth your small stick , then open the wyer and force one end through , and you may easily wyer-draw it out ; then produce the shilling which you have in the palm of your hand , saying , look you here is the shilling , you held the handkerchief very fast : in the mean time ask , who gave me this shilling ? he who you had it off , will soon answer , i. then thank him for it , saying , it 's more then i had gave me this two dayes . to cause the beer you drink seem to be rung out the handle of a knife . to do this you must have a small piece of spunge with drink put in it privately , then unseen place this behind your right ear ; but let not the spunge be to big nor to full of liquor , least you be discovered ; then taking a knife stick it with the handle upward in a table or stool , ( but observe when you go about these sports , to place your company before you ) then bid them look , saying there you see is nothing of wet , either on the handle or upon the table ; so stretching your empty hand , and taking up the knife by the handle , bend your hand towards your ear darting the point ; saying , now some body cross my arm ; and speaking some powerful words , as iubio sceleriter heigh berry bisco , then have you a fair opportunity to take the spunge into your hand from behind your ear , and stretching forth your hand squeeze it gently , and after a little harder , which makes it run the faster to the amazement of the company ; saying , thus could i do till i drowned you all ; so sprinkle a little in their faces , which will cause them to shut their eyes whilest you convey away the spunge . to deceive one with three seeming pieces of tobacco pipe . roul up a piece of white paper as hard as are your lottery tickets , till it is as thick as a tobacco pipe , then fasten the outward edge with a little startch or past , having so done cut the ends even ; have this in your hand , break two pieces in the sight of the company , snake the three together in your hat , then cast them upon the table ; saying , how many pieces of pipe is there under the hat ? every one will be apt to say , three ; lift up the hat the better to urge them , clapping it down presently : say , now i 'll hold you a wager , there is but two pieces of pipe under the hat ; which when laid , take up the hat , and their folly will soon be discerned , by your cutting the paper with your knife . to win a wager at running . lay your wager thus , he that comes last of you two to the gate , wall , or stile you run to , shall lose the wager ; which will soon be granted giving him odds enough , as such a distance before you , then start and run as fast as you can , letting him you run with be before you , when you see him at the mark , run you a clear contrary way ; and when you come to your company demand your wager , which will soon be granted , when they discover your lay , that not he which came first to the place should win , but he which was last should lose ; you came not at it at all , then he must needs confess his folly in the loss of the wager . to know what is cross or pile by the ringing . this must be done by confederacy as thus , when the money is filipt up and you blind-folded , then your confederate that stands by , if it be cross says , what is 't ? if it be pile , what is it ? and your deceit is not taken notice of . to wrap a wag on the knuckles . take a knife in your right hand by the point , then setting the point to a vein in the wrist of your left hand ; saying to one that stands by you , pray put a piece of tobacco pipe betwixt my fingers , and you shall see how the blood will spring out of this vein ; which he will be ready to do to see the conclusion , then give him a smart blow with the handle of the knife , when he is p●a●ing the pipe betwixt your fingers ; telling him your work is done . to make one laugh till the tears stand in his eyes . take three pieces of tobacco-pipes , and put them betwixt your four fingers , one betwixt each finger , then drop them one by one ; saying , now let me see which of you all can do this trick : the verriest ape will presently be imitating ; then pretending to place them even , gripe his fingers fast together , and you shall have your desire ; which will cause no small laughter to the company . to fox fish. take oculus india berries , two penny-worth ( you may have them at the apothecaries ) dry them and beat them to powder , then take an ounce of wheat flower , the white of an egg , and as much aqua vita ( or if you cannot have it , brandy may do ) as will make it into a paste ; then throw it in small pellets into a pond or standing water , where there is fish , and in a quarter of an hour you shall have sport enough ; they will float above water in such manner , as you may take them up with your hands , such as roach , tench , dace , carp , &c. some say this poysons them , and are afraid to eat fish so taken ; but it 's contrary , for they will come to themselves in a little time , if the water be not too much mudded ; this may be used in ponds that have schrubs or sedges , where the fish cannot well be taken any other way . but i caution all , that they practice not this without licence from the owners , least the whipping-post or pillory be their reward . a philosophical experiment . take a beer bowl glass put it half full of water , then take a basen or wooden bowl , and put the water out of the glass into it , set fire of a piece of white paper , throw it into the water that is in the bowl or basen , and suddenly while the flame is in cover it with the glass , you shall see the water suckt out of the basen , and hang in the glass . to cure the tooth-ach . this must be done by confederacy , i have won many a pinte of wine by it ; you must pretend you are grievously troubled with the tooth-ach , making wry faces and pretending a great deal of pain . then sayes your confederate , i will undertake to cure you in a quarter of an hour , it is plain but a very safe and easie way ; he then takes a thimble full of salt , puts it in a piece of white paper , twists it up ; then sayes , hold this to your cheek on that fide your pain lyes , and it will soon be gone . you shaking your head at him , ask him , if he can find none to sport with , but you that are not disposed ? he then presses you to try his receipt ; which with seeming unwillingness take , and hold it to the cheek a small time . then he will ask you , what do you feel any ease ? you spitting much , say , yes , truely i find it much abated . then he will say to perfect it , lay down your paper upon the table , step into the yard and wash your mouth with two spoonfuls of cold water . now sayes he to the company ( in your absence ) you may see what conceit does , i 'll take and throw out the salt ( which he does in their sight ) and puts the like quantity of ashes in the paper , laying it twisted as before in its place ; then coming in take up the paper again , holding it as you did before : the company will be laughing and fleering at ( as they think ) your ignorance ; then privately conveigh the ashes away with the paper , and another paper of salt like the former ( as you must have in readiness before ) hold to your cheek . your confederate asking you , well what think you now ? why indeed much alteration , would one have thought that so simple a thing as a little salt should work so great an alteration ? then will one or th' other in the company say , why do you think you have salt in the paper ? you say , yes , i saw it took out the box. he layes you a wager presently that it is not salt ; when by opening the paper his folly is discovered , with no small sport to the company . to bring two pieces together . take a piece of money in your right hand , and another in your left , then stretching them both asunder ; say , would it not be a pretty trick , to see me bring these two pieces together my hands thus asunder ? which is done by laying that upon a stool or table out of your left hand , and turning your self round take it up with your right . to win a wager at feeling . make a mark with choak at the further end of a room , about the bigness of a half crown ; then say , i 'll hold a wager , no one molesting me , i will be blindfold as close as you will , and yet hit that choak with my finger , the first time my finger touches the wall : which every one , for the imagining difficulty , will be apt to take you up ; when your wager is laid , take a nail , tye a long string to it , that will reach to the place where you are to stand , then drive the nail in the middle of the mark made in the wall , and so by the guide of your string you perfect your task . an easie way to take cunnies in abundance . go into the woods , lanes , or fields where cunnies are , then put out a couple of small land-spannels , chace them into their burroughs ; when you have so done , stop them with brakes or fern , or what else you can get , leave two or three holes open , so many as you can well manage with hayes , nets , and men , then make a fire of combustible stuff , as brakes or litter , at the mouth of one of the burroughs , so as the wind may drive the smoak in , or for want of these you may it do with brim-stone in a pot well lighted , and put it into the hole , stopping the mouth of the hole ; and you shall presently have sport enough , for they will not endure the smoak in the ground , but will boult out so long as there is one in the ground . i have seen , when i was a boy , a horse-load taken at a time in this manner , in combe-wood in warwickshire . although this be a speedy way of taking , and for clearing land in which sometimes they do much mischief , yet i caution all that are not owners , or that have no licence , to beware of using this way of taking cunnies , least they be taken for knaves . to take wild ducks in abundance . take the lights of a sheep or calf , cut them in small pieces as big as frogs or the like , then take jack hooks well tafted to tough wiers , tye three or four of these to a stick , strong enough to hold your game , and do this with as many hooks as you have , fasten or tye the sticks a certain distance one from another , with strong pack-thred , then throw them in a pond or river where wild ducks use ; do this in the evening , for that is their general feeding time , then come early the next morning with a good spaniel , if you have him , to fetch them out ; or if not , you may fasten a cord to your pack-threds first , and so pull them to you . but when you use this , be sure you carry company enough with you , or carry them home undeserned , least you find sawce to yoru ducks . to make sport with a maid-servant . if the maid locks up the victual or cellar-dore , as there is too many do , contrary to the wills of their masters and mistresses , for a speedy revenge use this receipts ; take ants eggs the quantity of a small nut-shell full , then dry them , beat them to powder , and conveigh them into her broath or drink ; in half an hour you shall have sport enough , for she will fart without measure , endeavouring to hide her self , but cause all chamber dores to be lock'd before hand , then follow her where she goes , and ask her , if she is not ashamed to fart so ? you need not fear her disobliging you again , for she will quickly smell the plot . or thus : observe when the cock is treading the hen , then nimbly snatch a feather out of his tail , put this privately into the broom , and when she goes to sweep the house , she cannot leave farting so long as the broom is in her hand . to make liquor boil out of a pot. vvhen you see a brass or iron pot with boyling liquor over a fire , throw but a piece of tobacco pipe into it , and it will force all the liquor to come out : but have a care that no children be in the way , that are no able to shift for themselves . to keep an host from froathing his pots . if you observe your host to froath much , take in the summer time the skin of a red herring , and rub over the inside of the pot ; if in winter he uses you so , when he sets the drink on the fire , throw a copper farthing into it , and i 'll warrant you he froaths not that pot in a good while , for it melts a hole through the bottom , and all his drink runs into the fire . to hatch chickens without a hen. take hen dung a good quantity , dry it extraordinary well upon the tiles of the house in a sun-shiny day , then beat it to powder , get a pound of hens feathers and mix with this dung , take new laid eggs , and put them into a large wooden bowl , in the midst of the feathers and powder of hens dung ; then , if your conveniency will allow , put the bowl into an oven , as many houses have ovens out of use , keep a small breathing fire in it , either with small coal dust , or char-coal , for so i did it , stop up the oven with the stoper only , in three weeks time you shall have chickens ; watch them that you may help them to chick : if you intend for cocks , chuse long eggs , and hold them betwixt your self and the candle , to see if they have the cocks tread in them , otherwise they will not come to perfection . this is held the best way for the hatching of game cocks . probatum est . to cause it to freeze by the fire side . put or splash some water upon a stool by the fire side , set the stool never so near the fire , it will not hinder the freezing ; then take a pewter pot or basen , put therein a handful of snow , and a handful of salt , stir these together till they be dissolved , which will soon be , then look and you shall see a thick ice upon the stool , take the bason up by the brims , and it will take the stool up with it . to win a wager of a wag. lay with him , if he will , that you place a candle in the room that you and all them in the room may see it , at the time where he cannot ; which is done by setting the candle on his head . another to take a string off a pipe. take a long tobacco pipe , then put it into ones hand whom you intend to trick , put a piece of pack-thred both ends tied fast over the pipe ; bid him hold one end fast in one hand , and the other end fast in the other hand ; then say , i will take this string off this pipe , without breaking the pipe , loosing your hands , or breaking or cutting the string , which will seem strange ; so speaking to the company , let me see any of you all do this : which they not knowing how to do , will be very desirous to see you do it ; then taking the pack-thred and slip it over his hand upon his arm , the trick is done , which will make laughter , that so easie a thing could not be discovered . to make sport in company . when you are shewing tricks , and have done so many as you can well , then say , to conclude i will shew you the best and cleaverest trick that ever i did in my life ; and that is , i will set a pot full of water at one end of the table , and make it move of it self to the other end , without the help of thred , or any thing else , to draw it : but beforehand have the crown of your hat smutted with some blacking , such as will be made by holding a candle under the bottom of a tin candle-stick . saying , this being done by black art , we must every one change hats for the present , and every one do as i do , and say as i say : then rubbing the crown of your hat about your face , they all fall a rubbing likewise ; cry out , iubeo sceleriter hi-pass , or any such conjuring stuff : but they seeing the pot not move , will fall a laughing ; the fellow that is blackt not mistrusting they laugh at him , will be kept in his ignorance , to your greate pastime . to seem to strike three choaks through a table . take a piece of choak , and choak the nails of three of your fingers well on your left hand unseen , then bid them look under the table to see nothing is there , choak three spots upon the table , then clapping your left hand under the table , clunching it , the choaks will come of your nails into the palm of your hand , and striking the palm of your right hand upon the choaks rubs them out ; say , now see i have struck them through the table , when drawing forth the left hand , it seems so done by the choaks they see there . to convey a two pence away . have a small bit of soft wax stuck on the nail of your middle finger , lay a two pence in the palm of your hand , let it lye in sight , then clunch your hand and it will stick to the wax ; saying , presto 't is gone , opening hand and fingers the deceit is not discovered . to play the wag with a dairy maid . if you conveigh a bit of soap no bigger then a nut into the churn , she may churn till her eyes are out , and never make butter . to make sport with bells . take three small bells such as children have at their corrals , one of the three be planted or hung in your sleeve , the other two which are in sight to the company , bid them view them , and put one in one hand , and one in the other hand , then put the second into the left hand , and say , now you think they are both in one hand ; which if they have seen your palm before , will imagine you have it still in your right hand , and shaking the right hand the bell will jingle ; then say , which hand will you have them both in ? they will be apt to say , the left , as thinking they are in the right , then opening both hands you leave them in wonder . to cause worms or maggots seem on meat . take cat-guts and cut them to a length small and great , then strew them upon meat hot as it comes out of the pot. some will eat none ; others will deride the maid that drest it : but the meat is not at all prejudiced by it . to write that it cannot be read , but by them that understand it beforehand . take the juice of an onion or lemmon , when you have a mind to write any private business to your friend , that you would not have discovered , then take a clean pen and dipping it in the juice as in inck , write your mind and seal it up ; when it comes to your friend , it is but holding it to the fire , and it may be read plainly . to cut the blowing book . make a book seven inches long , and about five inches broad , and let there be forty-nine leaves , that is seven times seven contained therein , so as you may cut upon the edge of each leaf six notches , each notch in depth a quarter of an inch , with a googe made for that purpose , and let them be one inch distant , paint every thirteenth and fourteenth page . , which is the end of every sixth leaf , and beginning of every seventh , with like colour or picture ; cut off with a pair of sheers every notch of the first leave , leaving only one inch of paper , which will remain half a quarter of an inch above that leaf , leave an other like inch in the second part of the second leaf , clipping away one inch of paper in the highest place above it , and all the notches below the same , and so orderly to the third , fourth , &c. so as there shall rest upon each leaf one only nick of paper above the rest , one high uncut inch of paper must answer to the first , directly in every seventh leaf of the book ; so as when you have cut the first seven leaves in such manner as i have described , you are to begin the self same order at the eighth leaf , descending in like manner to the cutting other seven leaves to twenty-one , until you are past through every leaf , all the thickness of your book . now you shall understand that after the first seven leaves every 7 th . leaf in the book is to be cut ; you must observe that at each bum-leaf or high inch of paper seven leaves distant , opposite directly and lineally one against the other , through the thickness of the book , the same page with the page precedent to be painted with the like colour or picture , and so must you pass through the book with seven sorts of colours or pictures ; so as when you shall rest you upon any of these high inches , and open the book you shall see in each one colour or picture through the book , in another row another picture . to make the matter more plain unto you , for this trick is very artificial , let this be the description thereof : hold the book in your left hand , and between your fore-finger and thumb of your right hand ; slip over the book in what notch you list , and your thumb shall alwayes rest at the seventh leaf ; namely at the high inch of paper , from which your book is strained , it will fall or slip to the next ; which when you hold fast and open the book , the beholders seeing each leaf to have one colour or picture , in such varieties all passing continually and directly through the whole book , will suppose that with words you can discolour the leaves at your pleasure . to ingrave or write any thing upon the blade of a knife . melt bees-wax , and with a rag or feather dipt in it , stroak the blade of the knife , the whilst it is as thick of the wax as is the blade , then take a pin or needle , and write what verse , or draw what flowers you please thereon ; but observe , that in so doing you write hard , that the point of the pin may touch the blade of the knife ; the wax being thus race't , and the desired part of the blade bare , take a pencil of hair , and dip it in aqua fortis ; ( which may be had at the apothecaries ) then with it wipe over the blade of the knife , and it will lodge in the vacancies or strokes , you made with your pin , place the knife upon a table , so as it may lye level , and let it remain there ten or twelve hours ; then pare off the bees-wax , and your intent will be accomplished : for want of aqua fortis use spirit of vitriol . the egg-box is lookt upon to be as good a trick , and as cunning a slight as any that is done , by those that know not the manner of doing of it : but because it cannot be so well express'd in words , i have put these figures underneath to explain it . a. the egg-box , made in the fashion of two bee-hives , put one upon the other . b. the upper-shell . c. the inner-shell , covered over artificially with the shell of an egg. d. the lower part of the box. putting b , which is the outward shell , upon c. and both upon d. as it stands , makes the box perfect . to do this trick call for an egg ; then bid all the standers by look on it , and see that it is a real egg , setting your box on the table , upon the foot d , take off the upper-part b , c. with your fore-finger and thumb then placing the egg in the box ; say , you see here it is fairly in : and uncovering it again , say , likewise you shall see me here take it fairly out ; putting it into your pocket in their sight : open your box again , saying , you see here is nothing ; close your hand about the middle of the box , and take off b , by the bottom , you say , there is the egg again ; which do so appear to the spectators to be : clapping that in again , and taking the lip of c , in your fore-finger and thumb , say , there 't is gone again . i saw one shew this , and the globes , and the melting-box so well , that the ignorance of the people cried out , he was a witch ; and had not he prostituted his implements to their view , that so they might discover his slight , he had been thrown out of a window two stories high . the melting-box is another artificial slight , which is shewn in these following figures , made in the fashion of a screw , that so the lips may hang without discovery . f , the out-part of the box. g , the first in-part . h , the second in-part . i , a round case made of plush or leather , with a button upon the top , and wide enough to slip on and off . have in the bottom of the box f , a small quantity of kill'd quicksilver , which may be done with the shavings of pewter , or fasting spittle ; in the second part , which is h , let there be six single pens , put this into the first or out-most part , then put g , into h , and the box is perfect . when you go to shew this trick , desire any in the company to lend you six pens , and you will return it safe again : but requesting withal that none will meddle with any thing they see , unless you desire them , least they prejudice you and themselves ; then take the cap off the box , and bid any one see it , and feel it , that there may be no mistrust ; so likewise take the box entire , holding your fore-finger at the bottom , and your thumb on the upper-part , turning it upside down , say , you see here is nothing ; then putting in the six-pence , put the cap over the box again , as the box stands covered upon the table , put your hand under the table , using some canting words ; then take off the cap with your fore-finger and thumb , so as you pinch the inner-most boxes with it , and set it gently upon the table , then put the kill'd quicksilver out of the lower part into your hand , turning the box with the bottom upward , and stirring it about with your finger , say , here you see it melted , now i will put it in again , and turn it into six single pence ; suddenly take the cap as you took it off , returning it again , bid them blow on it , then take off the cap as you did before , only pinch the upper-most lip in it , and setting it upon the table , hold the box at top and bottom with your fore-finger and thumb ; then put the six single pencel , after they are view'd and seen to be so , in again , and return the cap as before ; saying , blow once more , if you intend to have your six-pence in the same forme you gave it me ; then taking the cap off by the button , holding the box as before , put out the six-pence , and return the box into your pocket . this is a very good slight , if well performed , which is done by often use . the globe is a trick not inferiour to the best that is shewn with boxes ; it is a box made in four pieces , and a ball so big as is imagined to be contained therein : the ball serves in the same nature as the egg does in the egg-box , only to deceive the hand and eye of the spectators ; this ball being made of wood or ivory , is thrown out of the box upon the table for every one , to see that it is substantial ; then putting the ball into the box , and letting them that stand by blow on the box , you take off the upper-shell with your fore finger and thumb , there appears another and of another colour , as red , blew , yellow , or any variety of colours upon each ball , that is so imagined to be , which indeed is no more then the shell of wood ingeniously turned and fitted for the box ; as you may see in these following figures . the egg-box , melting-box , globes , balls , the wooden bell , and many other things in this nature , are made and sold by mr. rob. spooner , ivory-turner , at the achorn in the long-walk , between christ church and the lume-hospital . to seem to cut a hole in a cloak , scarf , or handkerchief , and with words to make it whole again . to do this you must have a piece of the stuff ready in your hand , the sample of that you intend to cut ; then amongst other tricks shewn by you , clap your hand full upon the place you intend for your mark , then drawing hollowly the false piece , cause it to be cut off , and griping your hand shew the hole from whence the piece came , then nimbly clapping your other hand upon the place , and slipping the piece away , which is in your hand , which is done by pretending to feel in your pocket for a needle , to sow it up again ; but drawing out your hand from your pocket , say , i have no needle , but i have a charm that will do as well ; so uttering some canting words , bid them blow upon it ; and pulling your hand from the place , does not a little satisfie the curiosity of the persons , which thought they had been damnified . how to pinch a cloak , that it shall not be discovered in a twelve month. vvhen you are to go to a feast or wey-goose , take a pound of confidence , and two pound of impudence , with a quantity of oyl of theft , mix these well together , then anoint your face and hands therewith ; you having opportunity at dinner-time to perceive where the cloaks are laid , to fix upon one of the best and newest : so soon as you have fill'd your paunch , rise from the table , pretending business , and confidently claping it on , march impudently away with it . this charm will last for a twelve moneth ; but at the end if your master satan should betray you , and cause you to be brought before justice , deny it stifly ; and if that won't do , plead a mistake , and say , if this is adam's ? mine was as good that i left in the place , although you brought in none : a secure way to defend a burn in the hand . probatum est , robin hog . to cause a knife leap out of a pot. vvhen you are in company and intend mirth , have a pot , full pot fashion , standing upon a shelf or mantle-tree , then take a piece of whale-bone about three inches long , let it be pretty stiff , it will spring the better , take also a new stiff card , and fold it down the middle longwise , cut a hole through both folds at each end , half an inch or more from the ends , put one end of the whale-bone in at one end the card , bend it like a bow , then put the other end of the whale-bone into the other end of the card , set this in the pot with two inches or more deep of water ; then place the handle of your knife upon the upper-most part of the whale-bone , with the point upwards : using these words or the like : come here to your master . will you come , or will you not ? then you won't come ? will you come , or shall i fetch you ? by which time the card will be soaked with the water , and the whale-bone springing bursts the card , and tosses out the knife , as you may see in these following figures . being no small wonder to the beholders . t , the knife as it is to be set in the pot. v , the whale-bone bent , and put into the card , with the knife set upon it , by the help of a small bit of soft wax to stop its slipping off . to take three button moulds off two strings . take a piece of round pack-thred a yard long , cut it in the middle , double one of the pieces , slip a button mould over that double , then double the other , put the end of the double into the end of the other about half an inch , then double it back and slip the button mould over it , and it will keep it fast , then slip the second button mould over one end of the double pack-thred , and the third over the other end , so that the first is in the middle , and by its thickness keeps the noose of the string undiscovered , put two of the ends int● one man's hand , and the other two ends into anothers ; then taking one end from one , and another from the other ; say , to make them yet faster here i tye them , and giving each end into his hand again , put your hand over the button moulds , and bid them be sure to hold fast , give them a small riggle , and it will remove the middle-most , and the three will come all off : as is shewn in these following figures . d , the first mould slipt upon the string dubbled . e , the second string put through the first . f , the bent of the second string , in the f●●m of a loop . g , the other two moulds put on one at 〈◊〉 end of the string . h , the three closed and tied on . the two parties that hold the cords in the●ir hands , having twisted both the ends upon their fing●●● ▪ clap you you your left-hand over the moulds , and with the fore-finger and thumb of your right hand move the middlemost out of his place , and the noose opens whereby they all come off , and both strings whole . to cut a glass with a piece of match-cord . you must have a piece of well dried match-cord , light it that it may have a good coal , then take a beer bowl glass , and hold the march to the edge of the glass , have your finger ready wet , and when the glass is very hot clap your finger to the hot place , and it will suddenly crack about a quarter of an inch downward : then keep the coal of the match the like distance from the end of the crack , and as it follows so move your hand ; and cut it screw fashion , otherwise it will not hold together , till you have cut it to the bottom , or like waves : when you have done it , and that it is cold ( as that it will soon be ) take it by the foot and turn it downward , it will stretch so that you may put your finger betwixt each cut , then turn it up again , you may drink a glass of beer in it and not spill a drop . this i learnt of an ingenious german . the art of using the mosaical rod , to find out hidden treasure . the miracles of this branch are worthy of consideration , and the thing found by the great sympathy there is betwixt this and the precious metals : for when it is gathered with the ceremonies and observations requisite , that is to say with cleanliness ; and gathered upon a certain day of the summer solstice , and a sprout of one years growth , it must be chosen forked like an v , or in the form of a y , a clean hasel and red ▪ the best time is a little before sun-rise , and if mercury is well dignified , you may gather them upon any friday . for when the sun enters cancer , the woods and plants in our climate have more force then in other seasons ▪ when you make use of it , hang at the single end a piece of what metal you will , and let it be made fast at the end of a little cord , take the two ends of the fork in your hands , as is shewn in the foregoing figure , and hold it stedfast towards the sky , and the other end towards the earth : and in this manner , when you are in a place to find something that is hidden , be it gold , silver , or other metal : if that which is in the earth be more noble then that on the wand , that on the wand will bend towards its superiour , as acknowledging inferiority . but when you begin to play it , say with devotion the charge ; but this happens most likely to him , that hath in his hand the form of an v , appartaining to virgo , or g , in the hand , near the sun. to draw an egg throw a ring . boil an egg hard , then put it in white wine vinegar , and let it lye three dayes and three nights , only shifting your vinegar every twelve hours ; and you may rowl it like soft wax , and draw it through a ring , or put it into a viol. to put pease into your eye , and pull them out at your pleasure . this seems to be a very difficult thing to those that behold you ; put six or seven pease into the lower eye-lid , and thrust them out again at your pleasure : but it is so facile that any one may do it , observing that the pease are hard and smooth ; for there is nothing can be prejudiced , either in the sight or eye-string by so doing . an excellent receipt , to cause a piece of harts-horn grow into a large pair of harts-horns . take a piece of harts-horn , saw'd off or otherwise , then take sperma caeta half an ounce , dissolve it into oyl with two ounces of strong aqua vitae , put in your harts-horn , let it steep two or three dayes ; when you have so done , have a large glass of a gallon or more , according to the largeness you intend your horns should be : this glass must be fill'd with half water , half urine ; when the harts-horn has lain its time in steep , in the first preparation , take it out and put it into this large glass ; when it is grown so large as the glass can well contain , break the glass off carefully , and you shall have the perfect form of a pair of harts-horns : it is very hard and very brittle ; but for an artificial conclusion , 't is one of the best i ever saw . another that comes not behind any in rarity . vvhich is a preparation made by art as followeth : saltpeeter one ounce , crema tarter one ounce , the best sulphut half an ounce , pound them into powder dividually , then mix them together , and having the powder in a paper about you , conveigh a grain of it into a pipe of tobacco , and when the fire takes it , it will give the report of a musquet , but not break the pipe : or you may lay as much as will lye upon your nail in a place , on certain small pieces of paper , and setting fire to the papers there will be the report of so many great guns , but do no harm at all . to see to write a letter in the darkest night , that is without the help of fire or candle . take half a pint of gloe-worms , four hand-fulls of iron-wort , two quarts , of fountain water , distill'd together in a glass-still to the consumption of a quart ; then put it in a christal glass , and seal it up close , it will hold its virtue seven years , and will cast such a lustre that you may see by it to write a letter , or many other uses the ingenious may put it to . to make a preparation that , being anointed therewith , you may walk over a bar of red hot iron , and not be burnt : hold fire in your mouth , and suffer no harm , although the fire therein be blown with bellows : take red hot heaters out of the fire ; or wash your hands in molten lead , and not be burnt . take half an ounce of camphire , dissolve it in two ounces of aqua vita , add to it one ounce of quick-silver , one ounce of liquid storax , which is the droppings of mirrhe , and hinders the camphir from taking fire , two ounces of hematitis , a red stone to be had at the drugsters ; and when you buy it , let them bear it to powder in the great morter , for it is so very hard that it cannot be done in a small one ; put this to the aforementioned composition : and when you play your trick , if it be to walk over a bar of red hot iron , rub your feet well therewith , and you shall receive no harm thereby . if to do any thing in that nature with your hands , use them so likewise ; and so for the mouth : but your mouth must be quickly cleansed , otherwise it will cause a sallivation . 't is a very dangerous thing to be done in the mouth ; and although they that practice it , use all the means they can to prevent danger , yet i ( nor i think any body else ) never saw any one of these fire-eators that had a good complexion : the reasons i could give , but 't is known the sons of art already ; and the others deserve none . some have put bole armoniack into this receipt , a cold thing and spoils the whole , and have omitted hematitis and storax , not understanding that is it the major heat that over-powers the minor ; but they had as good a shit ; and i caution every one to have a care how they use it . 't is in a penny book , the 59 th . receipt , how to wash your hands in melted lead , without danger of burning ; but i 'll warrant them burnt that use it . another to eat fire . anoint your tongue with liquid storax , and you may put a pair of tongs into the fire , make them red hot , and with the help of this oyntment you may lick them , until they be cold without danger : likewise by preparing your mouth with this , you may take wood-coals out of the fire , dip them into sulpher powdered , and the fire seems more strange ; but the sulpher puts out the coal , and shutting your mouth close puts out the sulpher ; and so they commonly champ the coals and swallow them , which that they may do without offending the body ; but if they were bound to eat nothing else , it would be a very sick trade . to make a room seem to be all on fire . take sal armoniacum half an ounce , camphir one ounce , aqua vitae two ounces , put them into an earthen por , in the fashion of a chamber-pot , but narrower something upon the top , then set fire to it , and the room will seem to them that are in it to be all on fire ; nay themselves will flap their hair and cloaths , thinking they are all on fire , when there is no body hurt , unless it be with fright . have a care of shewing this , when any women with child are in the room , for you your self that shew it ( but that you knew to the contrary before ) would be of the same mind . to set pease or beans when you sit down to dinner , and you shall have them above ground when you rise from the table , or in an hours time . take half an ounce of the gumm of carranna , the like quantity of oyl of amber , dissolve them over a gentle fire till they be like a sirrup ; then put in your pease or beans , let them lye twenty-four hours ; then take them and put them into a bed of hot mould , as horse dung or otherwise , and you shall see them a foot above ground in two hours , and blossom'd in twenty-four hours : but you must observe to keep the mould warm . to make an egg fly into the air. take an egg and make a hole on both ends of it , blow out all what is in it , fill it full of dew , or water wherein salpeter is dissolved , close it up with sealing wax , and lay it in the sun and it will flye . to form a snake like a crocodil out of water . take five leaves of costmary , put them into a small-neckt glas , into nine spoon-fulls of pump-water ; let it stand some certain time in the sun , and there generates a living snake like a crocodil , to the admiration of them that behold it . a sheet of paper called trouble-wit . trouble-wit has not its name for nought , and indeed is a very fine invention , by folding a sheet of paper , as that by art you may change it into twenty-six several forms or fashions : take a sheet of fine paper , fold it down the middle of the sheet long-wayes , when you have so done , turn down the edge of each fold outwards the breadth of a single penny ; then measure it , as it is so folded , into three equal parts with compasses , which makes six divisions in the sheet , let each third part be turned outward , and the other in course will fall right , then pinch it a quarter of an inch deep , in the manner as you pinch a paper lanthorn , that is in pleats like a ruff : so that when the paper lyes pinched in its form , it is in the fashion represented by the figure a : when closed together like the figure b ; unclose it again and shuffle it with each hand it resembles the shuffling a pack of cards : close it and take each corner inward with your fore-finger and thumb , it resembles a rose for a ladies shoo , as is seen in the figure c. stretch it forth from the same form , and it resembles a cover for an italian coach , as is shewn by the letter d. let go your fore-finger and thumb at the lower end , and it resembles a wicket to a gate , or parral to a noble man's dore , as is shewn by the letter e. close it again , and pinch it at the bottom , spreading it on the top , and it is in the fashion of a skreen fan , as it is shewn by f. pinch it half way , and open the top , and it is in the fashion of a shoomakers cutting knife , which is shewn by g. holding of it in that form , and with the thumb of your left hand turn out the next sold , and it is in the form of a curry comb , as is shewn by the letter h. for the rest of the figures i would have had cut , but i am tied to six sheets at present , which will not contain them : but the ingenious may learn it , by seeing this trick once or twice done ( since they have the manner of folding the paper , which is a great help to do it . ) the next fashion is a butrice , such as farriers use to pare their horses heels withal . in the fashion of a lawyers desk . in the fashion of a bridge made of wood , to carry foot or horse speedily over a river . in the fashion of a carriadge for a piece of ordinance . in the fashion of a dark lanthorn . in the fashion of a bow-pot . in the fashion of a lanthorn with a rose at each end . in the fashion of a court custard . in the fashion of a mince pye , without any meat in it . in the fashion of a cardinal's cap. in the fashion of a coster-mongers cap. in the fashion of a case for a looking-glass . in the fashion of a sugar-dish ; and many more knacks to be plaid with it , which for brevity i omit . finis . the table . to seem to turn water into wine . pag. 1. to seem to conveigh a card out of a nut. 2. how to catch mag-pyes or croes. ibid. how to catch eels . 3. to make sport with an egg. ibid. to fetch a shilling out of a handkerchief . 4. to cause the beer seem to be rung out the handle of a knife . ibid. to deceive one with three seeming pieces of tobacco-pipe . 5. to win a wager at running . 6. to know what is cross or pile by the ringing . ibid. 〈◊〉 wrap a wag on the knuckles . ibid. to make one laugh till the tears stand in his eyes . 7. to fox fish. ibid. a philosophical experiment . 8. to cure the tooth-ach . ibid. to bring two pieces together . 9. to win a wager at feeling . 10. an easie way to take cunnies in abundance . ibid. to take wild ducks in abundance . 11. to make sport with a maid servant . 12. to make liquor boil out of a pot. ibid. to keep an host from frouthing his pots . 13. to hatch chickens without a hen. ibid. to cause it freeze by the fire side . 14. to win a wager of a wag. ibid. another to take a string off a pipe. ibid. to make sport in company . 15. to seem to strike three choaks through a table . ibid. to convey a two pence away . 16. to play the wag with a dairy maid . ibid. to make sport with bells . ibid. to cause worms or maggots seem on meat . 17. to write that it cannot be read , &c. ibid. to cut the blowing book . ibid. to ingrave or write any thing upon the blade of a knife . 19. the egg-box . 20. the melting-box . 21. the globe-box . 24. to seem to cut a hole in a cloak , and make it whole again . 26. how to pinch a cloak , &c. ibid. to cause a knife to leap out of a pot. 27. to take three button-moulds off two strings . 〈◊〉 . to cut a glass with a match-cord . 30. the urt of using the mosaical rod , &c. 31. to draw an egg through a ring . 32. to put pease into your eye , and pull them out again . 33. to cause a piece of harts-horn grow in a large pair of harts-horns . ibid. another that comes not behind any in rarity . 34. to see to write a letter in the darkest night . ibid. to make a preparation that , being anointed therewith , you may walk over a bar of red hot iron , and not be hurt , &c. 35. another to eat fire . 36. to make a room seem all on fire . ibid. to set pease when you sit down to dinner , and you shall have them above ground , when you rise from the table . 37. to make an egg to fly into the air. ibid. to form a snake like a crocodil out of water . 38. a sheet of paper called trouble-wit . ibid. finis . frier bacon his discovery of the miracles of art, nature, and magick faithfully translated out of dr. dees own copy by t.m. and never before in english. de mirabili potestate artis et naturae. english bacon, roger, 1214?-1294. this text is an enriched version of the tcp digital transcription a28798 of text r10803 in the english short title catalog (wing b373). textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. the text has been tokenized and linguistically annotated with morphadorner. the annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). textual changes aim at restoring the text the author or stationer meant to publish. this text has not been fully proofread approx. 73 kb of xml-encoded text transcribed from 36 1-bit group-iv tiff page images. earlyprint project evanston,il, notre dame, in, st. louis, mo 2017 a28798 wing b373 estc r10803 11908014 ocm 11908014 50764 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a28798) transcribed from: (early english books online ; image set 50764) images scanned from microfilm: (early english books, 1641-1700 ; 51:3) frier bacon his discovery of the miracles of art, nature, and magick faithfully translated out of dr. dees own copy by t.m. and never before in english. de mirabili potestate artis et naturae. english bacon, roger, 1214?-1294. t. m. [12], 51, [7] p. printed for simon miller ..., london : 1659. translation of: de mirabili potestate artis et naturae. advertisements: ([7] p.) at end. reproduction of original in huntington library. eng magic. alchemy. a28798 r10803 (wing b373). civilwar no frier bacon his discovery of the miracles of art, nature, and magick. faithfully translated out of dr dees own copy, by t.m. and never befor bacon, roger 1659 12861 255 0 0 0 0 0 198 f the rate of 198 defects per 10,000 words puts this text in the f category of texts with 100 or more defects per 10,000 words. 2000-00 tcp assigned for keying and markup 2002-01 spi global keyed and coded from proquest page images 2002-03 tcp staff (michigan) sampled and proofread 2002-03 sara gothard text and markup reviewed and edited 2002-04 pfs batch review (qc) and xml conversion frier bacon his discovery of the miracles of art , natvre , and magick . faithfully translated out of dr dees own copy , by t. m. and never before in english . london , printed for simon miller at the starre in st pauls church-yard , 1659. the translator to the reader . a prejudicate eye much lessens the noblenesse of the subject . bacons name may bring at the first an inconvenience to the book , but bacons ingenuity will recompence it ere he be solidly read . this as an apology is the usher to his other workes , which may happily breath a more free air hereafter , when once the world sees how clear he was , from loving negromancy . 't was the popes smoak which made the eyes of that age so sore , as they could not discern any open hearted and clear headed soul from an heretical phantasme . the silly fryers envying his too prying head , by their craft had almost got it off his shoulders . it 's dangerous to be wiser than the multitude , for that unruly beast will have every over-topping head to be lopped shorter , lest it plot , ruine , or stop the light ; or shadow its extravagancies . how famous this frier is in the judgment of both godly and wise men , i referre you to the probatums of such men , whose single authorities were of sufficiency to equallize a jury of others ; and as for the book , i refer it to thy reading . as for my self , i refer me to him , whom i serve , and hope thou wilt adore . the judgment of divers learned men concerning fryer bacon . io. selden de diis syris sintag . 1. r. 2 . — 7.25 . that singular mathematician , learned beyond what the age he liv'd in did ordinarily bring forth , roger bacon an oxford man , and a fryer minorite . the testimony of gabriel powel in his book of antichrist in preface , p. 14. roger bacon an englishman , a founded scholar of merton-colledg in oxford , a very quick philosopher , and withall a very famous divine , he had an incredible knowledge in the mathematicks , but without necromancy ( as john balleus doth report ) although he be defam'd for it by many : now this man after he had sharply reproved the times wherein he liv'd ; these errours , saith he , speak antichrist present . nicholas the fourth pope of rome did condemn his doctrine in many things , and he was by him kept in prison for many years together ; as antonine hath it in his chronicle . he flourished in the year of our lord , 1270. john gerhard vossius in his book of the four popular arts , printed at amsterdam , 1650. is every where full of the praises of bacon , as in the year 1252. about these mens time roger bacon also flourished , an englishman , and a monk of the order of st. francis ; who as he had div'd into all arts and sciences : so also he writ many things of them , he was a man both learned and subtil unto a miracle , and did such wonderfull things by the help of mathematicks , that by such as were envious and ignorant , he was accused of diabolical magick , before pope clement the 4th , and for that cause was detained in prison by him for some time . jo. pecus earl of mirandula , the phenix of all the wits of his age , cals him likewise , very ingenious . moranlicus also commends highly his opticks . he was buried at oxford in the monastery of the monks of his own order , anno 1284. so chap. 35. § . 32. anno 1255. so chap. 60. § . 13. of musick , anno 1270. so chap. 70. § . 7. 1270. roger bacon flourisht in england , a man wonderfully learned . and chap. 71. § . 8. anno 1270. roger bacon a franciscan monk , and a divine of oxford , was famous amongst the english in all sort of sciences ; a man of so vast learning , that neither england , no nor the world beside , had almost any thing like or equal to him . ●nd either by envy or ignorance of the age , wherein he lived , was accused of magick . he in the mean time did write and recommend to the memory of posterity , a book of weights , of the centers of heavy things , of the practicks of natural magick , &c. for he was a man well vers'd in all sorts of study , very learned in the latine , greek and hebrew tongues , a mathematician every way accomplisht , and very skilfull both in philosophy , physick , law and divinity . the contents of the several chapters . chap. 1. of and against fictitious apparences and invocation of spirits . 1. chap. 2. of charmes , figures , and their vse . 4 chap. 3. of the force of speech , and a check to magick . 10 chap. 4. of admirable artificial instruments . 17 chap. 5. of perspective artificial experience . 9 chap. 6. concerning strange experiments . 23 chap. 7. of retarding the accidents of old age , and prolongation of life . 28 chap. 8. of obscuring the mysteries of art and nature . 35 chap. 9. of the manner to make the philosophers egge . 41 chap. 10. of the same subject another way . 46 chap. 11. of the same subject another way . 49 be pleased to take notice , that there is now in the press 18 books of the secrets of art & nature , collected out of the choicest authors , both antient and modern ; first designed by iohn vvecker dr of physick , and now much enlarged by dr r. read . the like never before in the english tongue . to be sold at the starre in st pauls church-yard . a letter sent by frier roger bacon to vvilliam of paris , concerning both the secret operation of nature & art , as also the nullity of magick . chap. i. of and against fictitious apparences and invocation of spirits . that i may carefully render you an answer to your desire , understand , nature is potent and admirable in her working , yet art using the advantage of nature as an ●n●trument ( experience tels us ) is of greater efficacy than any natural activity . whatsoever acts otherwise than by natural or artificial means , is not humane but meerly fictitious and deceitfull . we have many men that by the nimblenesse and activity of body , diversification of sounds , exactness of instruments , darkness , or consent , make things seem to be present , which never were really ex●stent in the course of nature . t●● world , as any judicious eye may see , groans under such bastard burdens . jugle● by an handsome sleight of hand , will put a compleat lie upon the very sigh●● . the pythonissae sometimes speaking from their bellies , otherwhile from the throat , than by the mouth , do create what voices they please , either speaking at hand , or farre off , in such a manner , as if a spirit discoursed with a man , and sometimes as though beasts bellowed , which is all easily discovered by private laying hollow canes in the grasse , or secre● places , for so the voices of men will be known from other creatures . when inanimate things are violently moved , either in the morning or evening twilight , expect no truth therein , but down-right cheating and cousenage . as for consent , men by it may undertake any thing they please , if so be they `have a mutual disposition . these i mention , as practices wherein neither philosophical reasons , art , or power of nature is prevalent . beyond these there is a more damnable practice , ●●en men despising the rules of philosophy , irrationally call up wicked spirits , supposing them of energy to satisfie their desires . in which there is a very vast errour , because such persons imagine they have some authority over spirits , and that spirits may be compelled by humane authority , which is altogether impossible , since humane energy or authority is inferiour by much to that of spirits . besides , they admit a more vast mistake , supposing such natural instruments , as they use , to be able either to call up , or drive away any wicked spirit . and they continue their mistake in endeavouring by invocations , deprecations or sacrifices to please spirits , making them propitious to their design . without all question , the way is incomparably more easie to obtain any thing , that is truly good for men , of god , or good angels , then of wicked spirits . as for things which are incommodious for men , wicked spirits can no further yeeld assistance , then they have permission , for the sins of the sonnes of men , from that god , who governs and directs all humane affairs . hence therefore i shall conclude ( these things being beyond , or rather against the rules of wisdome ) no true philosopher did ever regard to work by any of these six wayes . chap. ii. of charms , figures , and their vse . what men ought to believe touching figures , charms , and such stuff , i shall deliver my opinion . without doubt there is nothing in these dayes of this kind , but what is either deceitfull , dubious , or irrational , which philosophers formerly invented to hide their secret operations of nature and art from the eyes of an unworthy generation . for instance , if the virtue of the load-stone , whereby it draws iron to it were not discovered , some one or other who hath a mind hereby to cosen the people , so goes about his businesse , as lest any by-stander should discover the work of attraction to be natural , he casts figures , and mutters forth some charmes . thus many things lie dark in philosophical writings ; in which the wiser sort of readers will expresse so much discretion , as reject the figures and charmes , eying the works of nature and art , that so they may see the mutual concurrence of animate and inanimate creatures , occasioned by natures conformity , not any efficacy of figures or charmes . this is the cause why the unlearned crew have judged such natural or artificial operations to be meerly magical . and some fond magicians beleeve , that their casting of figures and charmes was the sole cause of such operations ; hereupon leaving their natural and artificial operations have stuck close to their erroneous casting of figures and charms . and thus they both have by their own folly deprived themselves of the benefit of the others wisdome . in times past , godly and religious men , or rather god himself , or his good angels composed several prayers , which yet may retain their primitive virtue . as to this day , in several countreys , certain prayers are made over hot irons , and water in the river , &c. by which the innocent are ci●ared , and guilty condemned ; yet all this is done by the authority of the church , and her prelates . our priests exercise their holy water , as formerly the iews did in the old testament , in making the water of tryal , whereby the wife was tryed , whether she were an adultresse , or honest . not to instance in others of the like nature . concerning those secrets , which are revealed in magicians writings , although they may contain some truth , yet in regard those very truths are enveloped with such a number of deceits , as it 's not very easie to judge betwixt the truth and falshood , they ought all worthily to be rejected . neither must men be believed , who would assure us , that solomon , or some other of our sage progenitors were authors of such books , because those books are not received either by the churches authority , or by any prudent men , but only by a few cheating companions to be the works of such men . mine own experience assures me they compose and set forth new works and inventions of their own , in lofty high flown expressions , the more colourably to make their lies passe under the shelter of the text ; prefixing some specious titles , the better to set them off , impudently ascribe such bastard births to famous authors . figures are either composed of words involved in the formes of letters , invented to contain the sense of some * speech or prayer ; or they are made according to the face of the heavens in proper and select seasons . the figures of the former sort must have the same sentence that i gave of prayers formerly ; as for figures and * impressions of the other kind , unlesse they be made in their peculiar seasons , they are not of any efficacy . and hence it is that all wise men think they effect nothing , who only go according to their prescribed characters , not at all regarding more than the bare external forme . the more knowing sonnes of art , dispose all their works of nature and art according to the power of the heavens , casting their work under a right constellation , no lesse than the casting it in a right figure . now in regard there is much difficulty to discern the motion of celestial bodies , many are cousened , and very few know , how to begin their work either profitably or truly . hence it comes to passe , that the croud of judicious mathematicians and starre gazers effect little , and that unprofitable , while the more expert professours , who sufficiently understand their own art , attain many conveniences both by their operations and judgements in select and proper opportunities : and yet let us take notice , how the physician , or he that would re-erect a drooping soul , effects his designe by the use of figures or charmes , which in themselves are meerly fictitious ( as constantine the physician is of opinion . ) physicians use figures or charmes , not for any prevalency in them , but that the raising of the soul is of great efficacy in the curing of the body , and raising it from infirmity to health , by oy and confidence is done by charmes ; for they make the patient receive the medicine with greater confidence and desire , exciting courage , more liberal belief , hope and pleasure . the physician then who would magnifie his cure , may work some way of exciting hope and confidence in his patient ; not that hereby he should cheat , but stirre up the sick to believe he shall recover , which if we pin our faith on co●stantines sleeve , is very tolerable . upon this account he defends the hanging charmes or figures about the neck . the soul no question is of much prevalenc● by reason of its strong affections over its proper body , as avicen saith in lib. de anima , & 8. & animal . to which all wise men accord . hereupon it was , that they concluded sick persons should be delighted by the company of children to play before them , and other pleasing objects . yea they frequently consent to such things as please the appetite , though they be obnoxious to their disease ; because affection , desire and hope of the soul conquers many diseases . chap. iii. sermonis . of the force of speech , and a check to magick . in regard truth must not receive the least injury , we should take more exact notice how every agent communicateth the virtue and species which is in it to other extrinsecal objects ; i mean not only the substantial virtue , but even act●ve accidents , such as are in tertia specie qualitatis . as for the virtues which flows from the creature , some of them are sensible , some insensible . man which is both the most noble corporeity , and dignified rational soul , hath no lesse than other things heat and spirits exhaling from him , and so may no lesse than other things emit and dispose of his virtues and species to external objects . some creatures we know have power to metamorphose and alter their objects . as the basilisk , who kils by ●ight alone . the wolf , if she first see a man before the man see him , makes the man hoarse . the hyaena suffers not the dog which comes within his shadow to bark ( as solinus de mirabilibus mundi , and others ) and aristotle lib. 2. de vegetab . saith , that female palm-trees bring forth fruit to maturity by the smell of their males . and mares in some kingdoms impregnate by the smell of horses ( as solinus affirms . ) aristotle in his secrets assures us of several other contingencies which issue from the species and virtues of plants and animals . hence i argue , if plants and animals , which are inferiour in dignity to our humane nature , can emit , then surely may man more abundantly emit species , virtues and colours to the alteration of external bodies . to this purpose is that , which aristotle tels us ( lib. de s●mno & vigiliâ ) a menstruous woman looking in a glasse , doth infect it with spots , like clouds of bloud . solinus further writes , that in scythia there are women which have two sights in one eye . ( hence ovid , nocet pupilla duplex . ) and that these women by their glances kill men . and we our selves know , that men of an evil complexion , full of contagious infirmities , as leprosie , the falling-sickness , spotted feaver , bleer-eyed , or the like , infects those men in their company : while on the other side , men of a sound and wholsome complexion , especially young men , do by their very presence exhilerate and comfort others ; which no question , as galen in his techne , proceeds from their pure spirits wholsome and delightsome vapours , their sweet natural colour , and from such species and vir●ues as they emit . that man whose soul is defiled with many hainous sins , his body infirme , his complexion evil , and hath a vehement fancy and desire to hurt his neighbour , may bring more inconveniencies , then another man . the reason may be , the nature of complexion and infirmity yeelds obedience to the thoughts of the heart , and is more augmented by the intervention of our desires . hence it is that a leprous person , who is solicitous , desirous and fancying to infect some one or other in the room , may more easily and forceably effect it , than he which hath no such intention , fancy or desire . for ( as avicen observes in the fore●cited place ) the nature of the body is obedient to the thoughts , and more intent fancies of the soul . and ( as avicen in the 3d metaph. affirms ) the thought is the first mover , after that the desire is made conformable to the thought , then after that the natural virtue , which is in the members , obeys the desire and thought ; and thus it is both in good and bad effects . hence it is that a young man of a good complexion , healthfull , fair , well featured body , having his soul not debauched with sinne , but of a strong fancy and vehement desire to compasse the effecting of some magnificent designe , withall adding the power of his virtues , species and natural heat ; he may by the force of these * spirits , vapours and influences work both more powerfully and vehemently , than if he should want any of these fore-going qualifications , especially strong affections and forceable imaginations . hence i conclude , men by the concurrence of the foresaid causes , words and works being the instruments , bring great undertakings to perfection . as for words , they are hatched within , by the thoughts and desires of the mind , sent abroad by heat , vocale arteries , and motion of the spirits . the places of their generation are in open passages , by which there is a great efflux of such spirits , heat , vapours , virtues , and species , as are made by the soul and heart . and therefore words may so farre cause alterations by these parts or passages , as their nature will extend . for it 's evident , that breathings , yawnings , several resolutions of spirits and heat come thorow these open passages from the heart and inward parts : now if these words come from an infirm and evil complexionated body , they are constantly obnoxious . but if from a pure sound and wholsome constitution , they are very beneficial and comfortable . it 's clear then , that the bare generation and prolation of words joyned with desire and intention are considerable in natural operations . hereupon we do justly say , vox viva magnam habet virtutem ; living words are of great virtue . not that they have any such virtue of doing or undoing , as magicians speak of , but only they have the virtue of nature , which makes me put in this caution of being extream cautelous herein . for a man may , as many have already done , erre on both hands : some wholly denying any operation of words : others superfluously decline to a magical use thereof . our duties should be to have a care of such books , as are fraught with charms , figures , orizons , conjurations , sacrifices , or the like , because they are purely magical . for instance , the book de officiis spirituum , liber de morte animae , liber de art● notariâ , with infinite others , containing neither precepts of nature or art , having nothing save magical fopperies . yet herewithall we must remember , there are many books commonly reputed to be magical , but have no other fault then discovering the dignity of wisdome . what books are suspicious , and what not ; every discreet readers experience will show him . the book which discovers natural or artificial operations imbrace ; that which is void of either or leave both , as suspitious and unworthy the consideration of any wise man . 't is usual with magicians , to treat of both unnecessary and superfluous subjects . 't was excellently said of isaac ( in lib. de febribus , ) the rational soul is not impeded in its operations , unlesse by the manicles of ignorance . and aristotle is of opinion , ( in lib. secret . ) that a clear and strong intellect , being impregnated by the influences of divine virtue , may attain to any thing which is necessary . and in 3d meteor , he saith , there is no influence or power , but from god . in the conclusion of his ethicks , there is no virtue , whether moral or natural without divine influence . hence it is , that when we discourse of particular agents , we exclude not the regiment of the universal agent , and first cause of all things . for every first cause hath more influence on the effect , than any second cause , as he speaks in the first proposition of causes . chap. iv. of admirable artificial instruments . that i may the better demonstrate the inferiority and indignity of magical power to that of nature or art , i shall a while discourse on such admirable operations of art and nature , as have not the least magick in them , afterwards assign them their causes and frames . and first of such engines , as are purely artificial . it 's possible to make engines to sail withall , as that either fresh or salt water vessels may be guided by the help of one man , and made sail with a greater swiftness , than others will which are full of men to help them . it 's possible to make a chariot move with an inestimable swiftnesse ( such as the currus falcati were , wherein our fore fathers of old fought , ) and this motion to be without the help of any living creature . it 's possible to make engines for flying , a man sitting in the midst whereof , by turning onely about an instrument , which moves artificiall wings made to beat the aire , much after the fashion of a birds flight . it 's possible to invent an engine of a little bulk , yet of great efficacy , either to the depressing or elevation of the very greatest weight , which would be of much consequence in several accidents : for hereby a man may either ascend or descend any walls , delivering himself or comrads from prison ; and this engine is only three fingers high , and four broad . a man may easily make an instrument , whereby one man may in despight of all opposition , draw a thousand men to himself , or any other thing , which is tractable . a man may make an engine , whereby without any corporal danger , he may walk in the bottome of the sea , or other water . these alexander ( as the heathen astronomer assures us ) used to see the secrets of the deeps . such engines as these were of old , and are made even in our dayes . these all of them ( excepting only that instrument of flying , which i never saw or know any , who hath seen it , though i am exceedingly acquainted with a very prudent man , who hath invented the whole artifice ) with infinite such like inventions , engines and devices are feasable , as making of bridges over rivers without pillars or supporters . chap. v. of perspective artificial experiences . the physical figuration of rayes are found out to be very admirable . glasses and perspectives may be framed , to make one thing appear many , one man an army , the sun and moon to be as many as we please . as pliny in the 2d book , nat. hist. chap. 30 saith , that nature so disposeth of vapours , as two sunnes , and two moons ; yea sometimes three sunnes shine together in the air . and by the same reason one thing may in appearance be multiplied to an infinity , in regard that after any creature hath exceeded his own virtue ( as aristotle cap. de vacuo . ) no certain bounds is to be assigned it . this designe may seem advantagious to strike terrours into an enemies camp or garison , there being a multiplication of appearances of srarres , or men assembled purposely to destroy them : especially if the following designe be conjoyned to the former ( viz. ) glasses so cast , that things at hand may appear at distance , and things at distance , as hard at hand : yea so farre may the designe be driven , as the least letters may be read , and things reckoned at an incredible distance , yea starres shine in what place you please . a way , as is verily believed , iulius caesar took by great glasses from the coasts of france , to view the site and disposition of stoth the castles and sea-towns in great britain . by the framing of glasses , bodies of the largest bulk , may in appearance be contracted to a minute volumne , things little in themselves show great , while others tall and lofty appear low and creeping , things creeping and low , high and mighty , things private and hidden to be clear and manifest . for as socrates did discover a dragon , whose pestiferous breathings and influences corrupted both city and countrey thereabouts , to have his residence in the caverns of the mountains . so may any other thing done in an enemies camp or garison , be discovered . glasses may be framed to send forth species , and poisonous infectious influences , whither a man pleaseth . and this invention aristotle shewed alexander , by which he erecting the poison of a basilisk upon the wall of a city , which held out against his army , conveyed the very poison into the city it self . glasses may be so framed and placed , as that any man coming into a room , shall undoubtedly imagine he sees heaps of gold , silver , prceious stones , or what you please , though upon his approach to the place he shall perceive his mistake . it 's then folly to seek the effecting that by magical illusions , which the power of philosophy can demonstrate . to speak of the more sublimate powers of figurations , leading and congregating rayes by several fractions and reflexions to what distance we please , so as any object may prove combustible . it 's evident by perspectives they burn backward and forward , which authours have treated on in their books . that which is the most strange of figurations and mouldings , is the description of celestial bodies , both according to their longitude and latitude , in such corporeal figures , as they naturally move by their diurnal motion . an invention of more satisfaction to a discreet head , than a kings crown . but this will suffice as to figurations , though we might produce infinite prodigies of the like nature . chap. vi . concerning strange experiments . to our former discourse we may adjoyn such works as are effected without figurations . we may have an artificial composition of saltpeter , and other ingredients ; or of the oil of red petrolei , and other things , or with maltha , naphtha , with such like , which will burn at what distance we please , with which pliny reports , lib. 2. chap. 104. that he kept a city against the whole roman army : for by casting down maltha he could burn a souldier , though he had on his armour . in the next place , to these we may place the grecian fire , and other combustibles . to proceed , lamps may be made to burn , and waters to keep hot perpetually . for i know many things which are not consumed in the fire , as the salamanders skin talk , with others , which by some adjunct both are inflamed and shine , yet are not consumed , but rather purified . besides these , we may speak of divers admirable peeces of * nature . as the making thunder and lightning in the air ; yea with a greater advantage of horrour , then those which are onely produced by nature . for a very competent quantity of matter rightly prepared ( the bignesse of ones thumb ) will make a most hideous noise and corruscation , this may be done several wayes ; by which a city or army may be overcome , much after the fashion as gideon overcame that vast army of the midianites with three hundred men , by the breaking of their pitchers , and shining of their lamps , together with the sudden leaping forth of the fire , and inestimable cracklings . these would appear strange , if they were designed to their just height both of proportion and matter . i might produce many strange works of another kind , which though they bring no sensible profit , yet contain an ineffible spectacle of wit , and may be applied to the probation of all such secrets , as the ignorant crew will not imbrace . such might i name the attraction of iron to the loadstone , a thing so incredulous , as none save an eye-witnesse would believe . and in this attraction of iron , experience will show a diligent searcher , more wonders than any vulgar capacity can entertain . but to proceed to greater , and more than these . there is an attraction of gold , silver , and all other metals , by a certain stone , much after the same manner . besides one stone will runne to the heap . plants may have their mutual concurrence , and the parts of sensible creatures locally divided , will naturally move to a mutual imbracement . the consideration whereof makes me think , that there is not any thing , whether in divine or outward matters too difficult for my faith . to proceed higher . the whole power of the mathematicks may compose a spherical engine , according to p●olomies frame in eight almagest ; which sincerely describes both longitude and latitude of all celestial bodies ; but to give them a natural diurnal motion is not in the power of the mathematicks . however a discreet head-piece would do well to try the making hereof of such materials and artifice , as it might have a natural diurnal motion . which seems to me possible ; and because many things are moved with the motion of the heavens , as comets , the sea tides , with several other things , which are turned about either in the whole or in part . such a work might be thought more miraculous , and of a vaster benefit than any thing hitherto mentioned . for the perfecting of this would frustrate all other , whether the more curious , or the more vulgar astronomical instruments , which surely would be more valuable than a kings coffers ; and yet there may matters be brought to passe , which though they will not reach so near a miracle , yet of farre greater publick and private profit . as the producing so much gold or silver , as we please , not by the work of nature yet accomplishment of art : seeing there may be ten and seven wayes of gold , ●●ght by the mixture of silver with gold ; and the first way is made by sixteen parts of gold with some parts of silver , which will attain the four and twentieth degree of gold , alwayes augmenting one degree of gold with one of silver , and so for the mixture of brasse with gold . so the last way is * by the four and twenty degrees of pure gold without mixture of other metal . and beyond this , nature knows no further progresse , as experience tels us . though art may augment gold in the degrees of purity , even to infinitenesse , and compleat silver , without the least cheat : and yet that which seems more rare than all this is , that though the rational soul ( hath so farre its free-will , as ) it cannot be compelled , yet may effectually be excited , induced and disposed freely to alter its affections , desires and behaviours to the dictates of another man . and this may not only be practised upon one particular person , but upon a whole army , city , or body of a nation living under one region , if we believe experience . and this experience , aristotle discloseth in his book of secrets , both of an army , region and single person . and thus i have well nigh finished my thoughts of nature and art . chap. vii . of retarding the accidents of old age , and prolongation of life . the furthest attainment , which the complement of art , joyned with the whole energy of nature can reach unto , is the prolongation of life to a very old date . how farre this is attainable , manifold experience hath shewed us . pliny reports , that pollio , a man of a strong body and mind , lived much longer then men usually now : of whom octavius augustus enquiring , what course he took to live so long ? was answered aenigmatically , he used oyl without , and mulsum within ( now according to the opinion of some , it 's eight parts of water , and nine of honey ) i might produce many examples of the same quality : as that which fell out in the dayes of king william ; a countrey-man plowing in the field , found a golden vessel , containing a certain liquor , which he supposing to be the dew of heaven , washed his face withall , and drunk of it , whereby he became renued in spirit , body and excellency , de bubulio factus est bajulus regis siciliae , from a plow-man he was made porter to the king of sicily . and the popes letters assures us , that almannus , held prisoner by the sar●cens , through the use of a medicine lived five hundred years . for the king , whose captive he was , having received this medicine from the embassadours of the great king , and being suspitious of them , made tryal hereof upon this captive , which was brought him for that purpose . and the lady of the woods in great britanny searching for a white hinde , found an ointment , wherewith the keeper of the woods anointed his whole body , except the soals of his feet , and he lived three hundred years without any corruption , save in the soals of his feet , which had some passions . we our selves know it frequent in these dayes , that plain countrey men , without the advantage so much as of a physicians advice , live very healthfully an hundred years , or little lesse . and these are the rather confirmed by the operations of animals , as harts , eagles , serpents , and many others , who by the efficacy of heart or stones , have renewed their youth : and wise men seeing , that even bruits could reach so farre to their prolongation , adjudging it no lesse feasable by reasonable men , set themselves on the spurre to find out this secret . hereupon artefius from his own ingenuity , having found the secrets , of stones , herbs , sensibles , &c. both for the knowledge of nature , and especially the prolongation of life , did * rejoyce , that he had lived 1025. yeares . further , to confirme this assertion of the prolongation of life , it 's considerable , that man naturally is immortal , that is to say , potens non mori , hath a possibility of not dying . yea , even after his fall , he might live a thousand years , though by degrees the length of life was abbreviated . hence it follows , that this abbreviation is accidental , and consequentially may be repaired in whole or in part ; and upon search we shall find the accidental cause of this corruption , is not from the heavens , or any other than the defect of true government of our health . in that our fathers are corrupt and imbecil , they beget sonnes of a corrupt complexion and composition , and their children upon the same score are corrupted . thus the pedig●ee of corruption is deprived from fathers to sonnes , untill we settle upon our heirs an assured abbreviation of our dayes . yet this doth not conclude , that to perpetuity there shall succeed an abbreviation of our life , since there is a positive period set to our life , men may live till they be eighty years , though then their dayes be but labour and sorrow . now if every man would from the br●st exercise a compleat regiment of health ( which consists in such things as have relation to meat , drink , sleep , waking , motion , rest , evacuation , retention , air , and the passions of the mind . ) he might find a remedy resisting his proper malady . for upon the prosecution of such a regiment , one might arrive at the uttermost limit of that nature he had from his parents will permit , and be led to the very last period of nature ( i mean nature fallen from its original uprightnesse ) beyond which there is no further progresse ; because it doth little or nothing availe against the corruption of our ancestours : and yet the great impossibility of any mans so ordering himself in a mean , in all the fore-mentioned things , as the regiment of health exacts , wherefore abbreviation of our dayes does not only from our progenitors , but hath its advantages from the want of regiment . however the art of physick sufficiently determines this . although nor rich , or poor , wise or ignorant , no nor the most accurate physitians themselves , do accomplish this regiment in themselves or others , as every eye can discern . yet nature is not deficient in necessaries , or art any wayes incompleat , but rather is advantagious to make insurrections and irruptions against , and so farre into these accidental passions , as they are either whol●● or in part rooted out . at first , and in the beginning of our ages declining , the remedy was easie : but since we have five thousand years or more disadvantage , the cure is more craggy . but waving the inconveniences wise men moved by the considerations forementioned , have endeavoured to find out the means and wayes , which not only are forceable against the defects of every mans proper regiment , but also against the corruptions of our parents : not that hereby they can attain to the years of adam or arte●ius , by reason of the growing corruption , but that our dayes may be augmented an hundred yeares , or more , above the ordinary age of most men in these dayes . and though it be impossible absolutely to retard the accidents of old age , yet hereby they may mitigate them , so as life will happily be prorogued beyond the common account , yet alwayes within the ultimate circuit of nature . there is a bounder of nature , set in men since their fall . there is a bounder of every particular man arising from the proper corruption of his parents . beyond both these bounders it 's impossible to passe ; yet happily one may arrive beyond the latter : nor yet so farre to go beyond it , as that the wisest of men can ever reach the former . although there be a possibility and aptitude of nature to proceed to that boundary our fi●st parents set them● let no man think this strange , since this ap●itude extends it self to immortality , as app●a●s both before the fall , and shall be evident after the resurrection . perhaps you may obj●ct , that neither aristotle , plato , hippocr●●es , or galen ever attained that pr●longation . i shall answer , they have not attained the knowledge of many ordinary truths , which other ingenious heads have found out ; a●d if so , they may easily miscarry in a businesse of such weighty consequence , though they made it their study : especially , if we consider , how they were ●u●dened with other imperti●en●●es , and so were sooner brought to their g●●y haires , spending the inch of their candles in more debased and vulgar subjects , than in finding out the wayes to ●o great secrets . we are not ignorant aristotle sayes in his predicaments , that the qu●●●ature of a circle is possible , yet not then known . yea he conf●sse●● , himself and all his predecessors were ignorant hereof , yet we in our times know it . now if aristotle did come short in such a trivial , much more might he in the deep mysteries of nature . even in these dayes wise men are ignorant of many things , which the most ordinary capacity shall understand ere long . thus the objection is of little force . chap. viii . of obscuring the mysteries of art and nature . after an enumeration of some few examples concerning the pr●valency of nature and art ( ●hat by these few we may gather many , ) by these parts the whole ; and so from particulars , ●n●vers●ls , which will d●m●nstrate the u●●●●●ssary ●spiring to magick , since bo●h n●ture and art afford such suffic●●nci●s . i shall now endeavour a method●●al procedure in singulars , la●ing open b●●h the cau●es a●d waves in particular : and yet i ●ill call to mind how a●●ecrets ( of * nature ) are not committed to goats-skins and sheeps-pelts , that every clown may understand them , if we follow socrates or aristotle . for the latter in his secreta se●retarum affirmes , he breaketh the heavenly seal , who communicateth the secrets of nature and art ; the disclosing of secrets and mysteries , producing many inconveniencies . in this case aulus gellius in noct. a●tic . de collatione sapie●tum , sayes , it 's but folly to profer le●tices to an asse , since hee 's content with his thistles . et in lib. lapidum , the divulging of mysteries is the diminution of their majesty , nor indeed continues that to be a secret , of which the whole fry of men is conscious . for that which all men , which wise , and the more noted men affirme is truth . that therefore which is held by the multitude , as a multitude , must be false ; i mean of that multitude , which is distinct from knowing men . the multitude , it 's true , agree with wise men in the more vulgar conceptions of their mind ; but when they ascend to the proper principles and conclusions of sciences and arts , they much dissent ( striving to get onely the appearances in sophismes and subtilties which wise men altogether reject ) ) and this their ignorance of the proprieties and secrets , makes the division from knowing men . though the common conception of the mind , have all one rule and agreement with knowing men . yet as for common things , they are of small value , nor enquirable for themselves , but rather for particular and proper ends . the reason then , why wise men have obscured their mysteries from the multitue , was , because of their deriding and slighting wise mens secrets of wisdome , being also ignorant to make a right use of such excellent matters . for if an accident help them to the knowledge of a worthy mystery , they wrest and abuse it to the manifold inconvenience of persons and communities . hee 's then not discreet , who writes any secret , unlesse he conceal it from the vulgar , and make the more intelligent pay some labour and sweat before they understand it . in this stream the whole fleet of wise men have sailed from the beginning of all , obscuring many wayes the abstruser parts of wisdome from the capacity of the generality . some by characters and verses have delivered many secrets . others by aenigmatical and figurative words , as aristotle sayes , ( in lib. secret , o alexander , i shall ais-close to you the greatest of secrets , which it becomes you by divine assistance to keep secret , and perfect the thing pr●posed . take then then the stone , which is no stone , which is in every man , and in every place , and in all times ; and it shall be called the philosophers egge , and the terminus ovi . and thus we find multitudes of things obscured in the writings and sciences of men , which no man without his teacher can u●vail . thirdly , they have obscured their secrets by their manner of writing , ●s by consonants without vowels , none knowing how to read them , unlesse he know the signification of those words . thus the hebrewes , caldees , arabians , nay the major part of men do most an end write their secrets , which causeth a great obscurity amongst them , especially amongst the hebrewes . for , as aristotle sayes in his fore recited book , god gave them all manner of wisdome long before they were philosophers : and all nations had their originals of philosophy from the hebrewes , as albumazar in lib. introductorii majoris ; and other philosophers , with iosephus lib 1. & lib. 8. antiquit. makes it evident . fourthly , this obscuring is occasioned by the mixture of several sorts of letter● , for so the eth●ick astronomer hid his knowledge , writing it in h●b●ew , greek and latine le●ters altogether . fif●hly , this obscuring was by their inventing other letters , th●n those which were in use in their own , or any other nation , being framed meerly by the pattern of th●●r own 〈◊〉 , which surely is the grea●e●t imp●d●men● ; yet this was the pr●ctice of artefiu● in lib. de secretis naturae . sixthly , they used not the characters of letters , but other geometrical characters , which have the power of letters according to the several position of points , and markes . and these he likewise made use of . seventhly , there is a greater art of obscuring , which is called ars notoria , which is the art of noting and writing , with what brevity , and in what manner we desire . this way the latines have delivered many things . i held it necessary to touch at these obscurings , because it may fall out , i shall thorow the magnitude of our secrets discourse this way , that so i may help you so farre as i may . chap. ix . in aliis adverg . of the manner to make the philosophers egge . now i shall methodically handle those things i promised above , the dissolving the philosophers egge , and finding out the parts thereof ; a work which will give beginning to other enterprises . make a diligent purification of the calx with the waters of alkali , and other acute waters , grind it by several contrition with the salts , and * burn it with many assations , that the earth may be perfectly separated from other elements , which i hold worthy the * longitude of my stature . understand it if you can . for without doubt there will be a composition of elements , and so it will be part of that stone which is no stone , which is in every man , and in every p●●ce of man ; and you may find this in all the seasons of the year in its place . then take oyl after the form of a saffron-cheese , and so viscouous first ( as not to be smitten asunder by a stroak ) divide the whole fi●ry virtue , and separate it by dissolution , and let it be dissolved in acu●e water , of a temperate acutenesse , with a slight fire , and let it be boyled till his † fatnesse , as the fatnesse of flesh be separated by distillation , that nothing of the unctiousnesse may issue forth ; and let this fiery virtue be distilled in the water of urine . afterwards boil it in vinegar , untill the least part , which is the cause of adustion be dried up , and the fiery virtue may be had ; but if theere be no regard of it , † again let it be made . mind and search what i say : for the speech is d●fficult . the oyl is dissolved in acute waters , or in common oil which works more ex●resly , † or in acute oyl of almonds upon the fire ; so as the oyl be separated , and the spirit remain occult , in the p●rts of living creatures , sulphur and ar●●ick . for the stones , in which the oyl of humidity overflows , have their terminus in the union of its parts : for there is no vehement union , but one may be dissolved from another by the nature of water , which is the subject of liquefaction in the spirit , which is the medium betwixt the dry parts and the oyl . the dissolution being made there will remain in the spirit , a pure humidity , vehemently mixed with dry parts , which are moved in it , when the fire resolves it , which is sometimes called of the philosophers , sulphur fusibile , sometimes oyl , other while an ●ery humour , sometime a conju●ctive substance , which the fire separates not , sometimes camphore : and if you please , this is the philosophers egge , or rath●r the terminus and end of the egge ; and it came ●o us from these oyls , and may be esteemed amongst the subtilties , when it is purged and separated from the water and oyl in which it is . further , the oyl is corrupted by grinding it with desicea●ing things , as with salt or atrimentum , and by a●●ation , because there is a passion arising from the contrary ; and afterwards it is to be sublimated , untill it be deprived of † its o●eagmeity , and because its a● sulphur or arsnick amongst minerals , it may be prepared , even as it . yet it 's better to boil it in waters , that are temperate in acuity , untill it be purged and whitened . which wholsom exaltation is made either in hot or moist fire : the distillation must be re-iterated , that it may sufficientl● receive it● goodnesse , untill it be rectified , the signs of its last rectification are candor and crystalline se●enity : and when other things grow black by fire , this grows white , is cleansed , shines with clearn●sse and admirable splendour . from this water and its earth comes argentum vivum in minerals , and when the matter hath waxed white , this way it is congealed ; the stone of aristotle , which is no stone , it 's set in a pyramid a hot place , or ( if you please ) in the belly of an horse or ox , and it imitateth an acute feavor . for from seven to fourteen , and from that it sometimes proceeds to one and twenty , that the fecis of the elements may be dissolved in its water , before it be separate : the dissolution and distillation is to be iterated , untill it be rectified . and here is the end of this intention . yet know that when you have consummated your work , you are then to begin . another secret i shall shew you , you must prepare argentum vivum by mortifying it with the vapour of ●in for pearls , and with the vapour of lead for the ●●one iberus ; then let it be ground with desiccating things , and at●ramentis , and the like , as is said , and let there be an as●ation : then let there be a sublimation * if for pearles twelve times ; if for rednesse one and twenty times , untill the humidity within it be totally corrupted . nor is it possible , that its humidity be separated by vapour , as the fore-said oyl ; because it s vehemently mixed with its ●ry parts ; nor doth it constitute , as in the fore●said metals . in this chapter you may be deceived , unlesse you distinguish of the sign●●ication of the words . it 's now high time i involve the third chapter : that you acquire the calx , the * calx of the body , which you intend , the body is calcined , when it is appodiated , i. e. that the humour in it may be corrupted by salt , and with salt armoniack and vinegar , and sometimes with burning things , and with sulphur and arsnick : and sometimes bodies are fed with argentum vivum , and sublimated from them , untill they remain * putred . the claves of the art are congelation , resolution , inceration , proportion ; and another way purification , distillation , seperation , calcination and fixation , and then you may acquiesce . chap. x. forte . 620. of the same subject another way . in the 602. arabian year you intreated me for some secrets . take then the stone , and calcine it with a light assation and strong contrition , or with acute things . but in the end mingle it a little with sweet water , and compound a laxative medicine of seven things ( if you will ) or of six , or of five , or as many as you please ; but my mind rests in two things , whose proportion is better than the other sixt proportion , or thereabouts , as experience will teach you . resolve notwithstanding the gold at the fire , and tried it better ; but if you will credit me , take one thing that is the secret of secrets of nature , able to do miracles . let it be mixed from two or more , or a phoenix , which is a singular creature † at the fire , and incorporate by a strong motion : to which if hot liquor four or five times be applied , you have the composition . yet afterwards the coelestial nature is debilitated , if you i●●use hot water three or four times . divide therefore the weak from the strong in several vessels , if you believe me : let that which is good be evacuated . again , use the pouder , and the water which remains , carefully expresse : for of a certain , it will produce the parts of the pouder , not incorporated ; therefore take the water by it self ; because the pouder exiccated from it hath power to be incorporated into the laxative medicine . work therefore as formerly , untill you distinguish the strong from the weak , and apply the pouder three , four , five times or oftener , and work alwayes the way : and if you cannot work with hot waters , do it with water of alkali , and by such acute things you make the violence of the medicine● but if by reason of the acu●ty and softnesse of the medicine it be bro●●● , the pouder , being applied , apply v●●y car●fully more of the hard and soft . but if it be by reason of the abundance of the pouder apply more of the medicine ; if it be by reason of the strength of the water , water it with pistils ; and congregate the matter , as you can , and separate the water by little and little , and it will return to its ●●ate , which water you must exiccate : for it contains both pouder and water of the medicine , which are to be incorporated , as the principle pouder . here you may not sleep , because here is contained a very great and profitable secret . if you rightly order in a right series of things , the parts of the shrub or willow , they will keep natural union : and do not deliver this to oblivion , for it is profitable for many things . you must mingle pearls with the made union : as i think there will arise something like the stone iberus : and without doubt it mortifies that which is to be mortified by the vapour of lead . you shall find lead , if you expresse the living from the dead ; and the dead you must bury in olibanum and sarcocolla . keep this secret , for it is of some profit , and so must you do with the vapour of pearls , and the stone tagus , and you must ( as i have said ) bury the dead . chap. xi . forte . 603. of the same subject another way . to your desire in the arabian year 630. i return this answer . you must have the medicine which may be dissolved in the thing liquified and steeped in it , and penetrate its interior parts , and may be mingled with it ; and it may not be a fugitive servant , but transmute it . let it be mingled by reason of the spirit , and let it be fixed by the calx of the metal : it is to be thought that fixion is prepared , when the body and spirit are set in its place , and the spirit is made a body . take then of the bones of adam , and of the calx the same weight ; let there be six to the stone tagi , and five to the stone of pearl ; let them be ground with aqua vitae , whose property ●t is to dissolve all other things , so as in it they are dissolved and assated , untill it be incerated , i. e. let the parts be united , as the parts in wax . the sign of inceration is , that the medicine liquifies upon iron very hot . then let it be put in the same water in some hot and moist place , or let it hang in the vapour of waters made very hot : after that dissolve and congeal them against the sunne . afterwards take saltpeter , and argentum vivum shall be converted into lead : and again , wash the lead with it , and mundifie it , that it may be the next to silver , and then work as a pious man , and also the whole weight must be 30. but yet of saltpeter lvrvvopo vir can vtriet sulphuris : and so you may make thunder and lightning , if you understand the artifice : but you must observe , whether i speak aenigmatically , or according to the truth . some men have supposed otherwise : for it is told me , that you must resolve all into its first matter , of which you have aristotl● speaking in vulgar and known places , which makes me silent herein . when yo● have this , you have pure , simple and equal elements . and this you may do by contrary thing and various operations , which formerly i have called the claves of the art . and aristotle sayes , that the equality of potencies excludes action , and passion , and corruption . and these things aver●ho's●ffirms , reproving galen . and this medicine is esteemed the more pure and simple which may be found , which is prevalent against feavers , passions of the mind and body . farewe●l . whoever unlocks these , hath a key which opens and no man shuts : and when he hath shut no man opens . in this translation , i followed dr deos edition , printed at hamburg , 1618. finis . courteous reader , these books following , are printed for simon miller , and sold by him at the starre in st. paul's church-yard . small folio . doctor lightfoot his harmony on the new testament , which will shortly be reprinted with large additio●s . the civil warres o●spain in the reigne of charles●he fifth , emp●rour of germany , and king of ●ha● nation , wherin our l●●e ●●happy di●fe●ences are paralleled in many particu●lars . a g●neral history of scotland , from the year 767. to the death of king iames , containing the principal revolutions and transactions of church and state , with political observations , and reflections upon the same : by david hume of godscroft . the history of thi● iron age . mr paul baine on the ephesians . the queen of arragon , a play : in fol. in qua●to large . io. barklay his argenis , translated by sir robert le grise knight , by his late majesties special command . quarto small . an eperimental trea●tise of surgery , by felix wortz . abraham's faith , or the good old religion , proving the doctrine of the church of england to be the only true faith of gods elect by iohn nicholson minister of the gospel● the anatomy of mortality : by george stroad . three treatises : 1● the conv●rsion of nineveh , touching ●raye● and f●sting● 2. gods trumpet sounding to repentance● 3. ●overeigne preserva●●ves ●gainst distrustfull thoughts and cares : by will at●ersoll minister of gods word at isfield in sussex . aynswor●h on the canticles . paul baine● his diocesans trial gr●lle against appo●onius . a treatise of civil policy , being a clear decision of 43● queries concerning prerogative , right and priviledge , in reference● to the supream prince and people : by samuel ru●herford professor of divinity of st andrews in scotland . politick and military obse●va●ions of civil and military government , containing the birth , encrease , decay of m●narchies , the carriage of princes and m●gistrates . mr pinchin his meritorious price of mans redemption , cleared . astrology theologized , shewing what nature and influence the starres and planets h●ve over men , and how the same may be diverted and avoided . wells his souls progress . christ tempted , the devils conquered ; being a plain exposition on the fourth chapter of st mathews gospel : by iohn gumbledon , mini●ter of the gospel . the saints society . dr stoughtons thirteen choice sermons , with his b●dy of divinity . the reasons of the dissenting brethren concerning the presbyterian government , together with the answer of the assembly of divin●s . camd●ns remains . the harmonious consent and confession of faith , o● all the protestant reformed churches in ch●istendome . the discription of the universa●l quadrant , by which is perform'd with great expedition , the w●ole doctrine of triangles , both plain and sphericall : also the resolu●ion of such prop●sitions as are most usefull in astronomy , navigation , and dialling : by which is performed the proportioning of lines for measuring of all manner of land , board , glass , ●imber , s●one , &c. by tho. stirrup mathemat . large octavo . florus anglicus , with the lively effigies of all the kings and queens since the conquest , cut in brass . the reconciler of the bible , wherein above two thousand seeming contradictions are ●ully and plainly reconciled . evidences for heaven , containing infallible signs and real demonst●ations for assurance of salvation : published by edm. calamy minister of aldermanbury , lond. the life and reign of king ●harles from his birth ●o his death , by lambert wood . the night-search , the second part : by h mill . a view of the jewish religion , with their rites , customes and ceremonies . usefull instructions for these evil times ; held forth in 22. sermons , by nicholas locky●r , provost of eaton colledge the nullity of church censures , or excommunication , not of divine institution , but a meer humane invention : written by the famous tho erastus , and never before englished . small octavo . ed. waterhouse esq his discourse of pi●●y and charity . pana●●a , or the univer●al medicine ; being a di●cou●se of the admirable nature an● virtues of tobacco : by dr. everard , and others . a view and defenc● of the reformation of the church of england , very usefull in these times . daphnis and chloe , a mo●● sweet and pastorall romance for young ladies , by geo. thornhill , gent. m●●●●t . du moulin● , his antidote against popery ; published on purpose to prevent the delusions of the priests and jesuites who are now very busie amongst us herberts devotions , or a companion for a christian , containing medi●a●ions and p●ayer● usef●ll upon all occasions . ovid de ponto , in engli●h● the spirituall seaman , or the marrin●rs companion , being a compendium of the principles of religion , b●i ●●rant , formerly in the n●vy , now at chri●t-church cant. the lov●s of ●livio and lozi●● romance . mr. knowles , his rudime●● o● the h●brew tongue . a book of scheams or figures of heaven , ready set for every four minutes of times , and very usefull for all astrologers . florus anglicus , or an exact history of england , from the reign of william the conquerour to the death of the late king . lingua , or the combate of the tongue , and five senses for superiority : a serious comedy . venus cabinet unlockt , and her s●cre●s laid open . the spirits touchstone ; being a clear discove●y how a man may cer●●inly know whether he be truly taught by the spirit of god , or not . the poor man● physician and chyrurgion . physicall rarities , containing the most choice receipts in p●ysick and chyrurgery , for the cure of a●l diseases incident to mans body : by r. w●lliams . to which is added the physical mathema●icks : by hermes tris-m●gistus . the idol of clowns , or the relation of wat ●iler's rebellion . historicall collections or ecclesiastick affairs in scotland , including the murth●r of the cardinal of st. ●ndrews , and the b●heading of their queen mary in england , by r. w●●son the christian moderator , in 3 par●s . the golden fleece , or a discourse of the cloathing of england . dr. sibbs his divina medi●ations . vig●rius preceptes of idiotismes . grotij po●mata . three books of mr. mathews minister at swansey in southwales . 1 the messiah magnified by the mouthes of babes in america ; or gaius and gamaliel , a help●ull father , and his hopeful sonne , discou●sing of the three most c●nsiderable points : 1 the great want of christ . 2. the great worth that is in christ . 3. the good way that is chalkt out by christ● 2. the new congregationall church , prov'd to be the old christian church , by scripture , reason , and history . 3 the rending church-membe● regu●arly ca●l'd back to christ and hi● church . a physical dictionary , or an interpretation of all the tearms of art , and markes used in physick , anatomy , chirurgery , and chymistry . duo●ecim . a collection of proverbs , english , french , dutch , italian , and spa●nish , all englished and alphabetically digested , by n. r. gent. f●ier bacon his discovery of the miracles of a●● n●ture and magick . transla●ed by t. m. doctor smith's practice of physick . the g●ammar war . posseli●● apo●hegmes . fasciculus florum . crashaw'● , visions . the juniper lecture . helvicus colloquies . the christian souldier , his combate with the three arch-enemies of man-kind , the world , the flesh , and the devil . heinsius d● crepu●diis . the history of russia , or the government of the e●perour of muscovi● , with the manner and fashions of the people of that countrey . drexeliu's school of pa●ience . drex●lius his right intention of every ones action . viginti quat . the new testament . the third part of the bib●e . sir ri●hard baker's med. and prayers for every day of the week . playes . the ball . chawbut . conspiracy . obstinate lady . the london chan●iclers ; a comedy fu●l of va●ious and delightfull mi●th , never before published . notes, typically marginal, from the original text notes for div a28798e-1200 n●mb . 6.27 . numb. 5. * oraionis . * sigillis . th●s some think the kings evil is cured , by creating a belief the touch of the king can cure . this may be done lawfully , if the part● that is the principal agent doth nothing by way of compact with any spirit , o● sinistrously . plin. nat. hist. li● . 39. c. ● . plin. lib. 8. cap. 22. solin . poly. cap 8. plin. lib. 8. cap. 30. solin . c 30. cap. 30. ex c. plin. lib. 4. c. 32. & lib. 8. c. 42. cap. 6. vid. & c. plin. l. 7. c. 2. in the norhe●n country some are said to have an evil eye , and to do harm by their looks , yea though they do it not voluntarily . he holds sight by emission . the soul sinful or not , works mor●lly , not physically to the hurt of others , but the man who hath a body may do 〈…〉 medi●ant● co●p●re . * al. species . oleum rubrum petroleum . ignis graecus . * art it should be , as i suppose . silver and all other metals . plin. hist. l. 36. cap. 20. aliter vinegar . quid sint decem & septem modi auri , octo scilicet ex admixtione argenti cum auro , & primus mod●s sit . * ex from . lib. 22. cap. 24. * al. glory . psalm 90. deest parenthesis in alio exemplo . * ●e●st in ali● . al. vacans sophismatibus & inutilibus . significata . ethi●us astronomus fortasse n. deest ergo anglice dedi ethnick . these are aenigmatical . * al. contermina . * al. melan●bolia staturae . al. insensibile . † al. t●rrestreitas . † al. tum fac . † al. vt. † al. olio suo . al. quand●que in salem armoniacum . * al. sept●es . * al. cla●em ope●is . * remaneant putris , ni sallor male imprimitur aut debet esse pura aut putres . al. mollius calescant . † al. adjunge . pistillo . vi●●ne facta . the art of iugling or legerdemaine vvherein is deciphered, all the conueyances of legerdemaine and iugling, how they are effected, & wherin they chiefly consist. cautions to beware of cheating at cardes and dice. the detection of the beggerly art of alcumistry. &, the foppery of foolish cousoning charmes. all tending to mirth and recreation, especially for those that desire to haue the insight and priuate practise thereof. by s.r. rid, samuel. 1612 approx. 81 kb of xml-encoded text transcribed from 24 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2003-01 (eebo-tcp phase 1). a10749 stc 21027 estc s115935 99851152 99851152 16412 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a10749) transcribed from: (early english books online ; image set 16412) images scanned from microfilm: (early english books, 1475-1640 ; 971:11) the art of iugling or legerdemaine vvherein is deciphered, all the conueyances of legerdemaine and iugling, how they are effected, & wherin they chiefly consist. cautions to beware of cheating at cardes and dice. the detection of the beggerly art of alcumistry. &, the foppery of foolish cousoning charmes. all tending to mirth and recreation, especially for those that desire to haue the insight and priuate practise thereof. by s.r. rid, samuel. [48] p. [by edward allde] for t. b[ushell] and are to be solde by samuel rand, neere holborne-bridge, printed at london : 1612. dedication signed: sa: rid. often wrongly attributed to robert greene. printer's and publisher's names from stc. signatures: [a]² b-f⁴ g² . reproduction of the original in the folger shakespeare library. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng swindlers and swindling -early works to 1800. magic tricks -early works to 1800. juggling -early works to 1800. 2002-05 tcp assigned for keying and markup 2002-06 aptara keyed and coded from proquest page images 2002-07 mona logarbo sampled and proofread 2002-07 mona logarbo text and markup reviewed and edited 2002-08 pfs batch review (qc) and xml conversion the art of iugling or legerdemaine . vvherein is deciphered , all the conueyances of legerdemaine and iugling , how they are effected , & wherin they chiefly consist . cautions to beware of cheating at cardes and dice . the detection of the beggerly art of alcumistry . & , the foppery of foolish cousoning charmes . all tending to mirth and recreation , especially for those that desire to haue the insight and priuate practise thereof . by s. r. quod noua testa capit , inueterata sapit . printed at london for t. b. and are to be solde by samuel rand , neere holborne-bridge . 1612. to the ingeniovs gentleman , and my louing father , mr. william bvbb . this short conceipt , that i haue writ of late , to you kinde father bvbb , i dedicate , not that i meane heereby ( good sir ) to teach , for i confesse , your skills beyond my reach : but since before with me much time you spent , good reason then , first fruits i should present : that thankefull * bird that leaues one young behinde , ensamples me , to beare a thankefull minde : vngratefull he , that thankes can not repay to him , that hath deseru'd it euery way : accept ( kinde sir ) my loue , that being doone , i aske no more , desire other boone . your lo sonne in all loue , sa rid . to his loving friend and adopted sonne mr. sa rid. most worthy sonne , your labour and obseruance heerein , with the gift of your first fruits , is both worthy commendations and acceptan●e : and to ●herrish yo● further in this your discouery , i will giue an addition to your second treatise . so i leaue you to god : and belieue you , not a more louing friend then , william bubb. to the curteous reader . there goeth a prety fable of the moone : on a time she earnestly be sought her mother to prouide her a garment , comely and fit for her body : how can that bee sweete daughter ( quoth the mother ) sith that your body neuer keepes it selfe at one staye , no● at one certaine estate , but changeth euery day in the month , nay euery houre ? the application heere of needes no interpretation : fantasie and foolery who can please ? and desire who can humour ? no camelion changeth his coulour as affection , nor any thing so variable a populus chorus fluuius . i would with all my heart , euery author that had done no better then i haue , had done no worse : and it were to be wished that some capriehious co●●co●bes , with their desperate wits , were not so forward t● disbowell the entrails of their own ouerweening , singular , infectious , & pestiferous thoughts , as i knowe some . but i cannot stand all day nosing of candlestickes ; meane time beare with a plaine man : whatsoeuer i haue now done , i hope no exception can be taken , it is for your mirth and recreation ( and i pray you so take it : 〈◊〉 such as will needes barke at the moone , yell ●ill 〈◊〉 hearts ake : gentle and gentlemens spirits , wil take all kindely that is kindely presented . yours in loue s. r. the art of iugling or legerdemaine . heeretofore we haue runne ouer the two pestiferous carbuncles in the common-wealth , the egyptians and common canters : the poore canters we haue canuased meetely well , it now remaines to proceede where i left , and to goe forward with that before i promised : st. quintane be my good speede , i know i haue runne thorow the hands of many , censured of diuers , & girded at not of a few : but humanity is euer willinger to loue then hate : curtesie much forwarder to commend then dispraise : clemency infinitely proner to absolue then to cōdemn . is it not possible to find sauery hearbs amōg netles , roses among prickles , berries among bushes , marrow among bones , grain among stubble , and a little corne among a great deale of chaffe ? in the rankest and strongest poysons , pure and swéet balmes may be distilled , and some matter or other worthy to be remembred may be embraced , whosoeuer is author . there is nothing so exceeding foolish but hath bene defended by some wise man , nor any thing so passing wise , but hath bene confuted by some foole : tut , st. barnard saw not all things , and the best cart may eftsoones ouerthrow : that curld pate rufus that goes about with zoylus to carpe and finde fault , must bring the standard of iudgement with him , and make wisedome the moderater of his wit , otherwise they may be like to purchase to themselues the worshipfull names of dunces and dottipoles . so much by the way . these kinde of people about an hundred yeares agoe , about the twentith yeare of king henry the eight , began togather an head , at the first heere about the southerne parts , and this ( as i am informed ) and as i can gather , was their beginning . certaine egiptians banished their cuntry ( belike not for their good conditions ) ariued heere in england , who being excellent in quaint trickes and deuises , not known heere at that time among vs , were esteemed and had in great admiration , for what with ●rangenesse of their attire and garments , together with their sleights and legerdemaines , they were spoke of farre and néere , insomuch that many of our english loyterers ioyned with them , and in time learned their craft and cosening . the speach which they vsed was the right egiptian language , with whome our englishmen conuersing with , at last learned their language . these people continuing about the cuntry in this fashion , practising their co●ening art of fast and loose , and legerdemain● , purchased to themselues great credit among the cuntry people , and got much by palmistry , and telling of fortunes : insomuch they pittifully cosoned the poore cuntry girles , both of mony , ●●luer 〈◊〉 , and the best of their apparrell , or any good thing they could make , onely to heare their fortunes . this giles hather ( for so was his name ) together with his who●e kit calot , in short space had following them a pretty traine , he tearming himselfe the king of egiptians , and she the queene , ryding about the cuntry at their pleasures vncontrolled : at last about forty yeres after , when their knauery began to be espied , and that their cosonages were apparant to the world , ( for they had continued neere thirty yeares after this manner , pilling and polling , and cosening the cuntry ) it pleased the councell to looke more narrowly into their liues , and in a parliament made in the first and second yeares of phillip and mary , there was a strict statute made , that whosoeuer should transport any egiptians into this realme , should for●eit forty pounds : moreouer , it was then enacted , that such fellowes as tooke vpon them the name of egiptians , aboue the age of fourteene , or that shall come ouer and be transported into england , or any other persons , and shall be séene in the company of ●agabonds , calling themselues egiptians , or counterfeiting , transforming , or disguising themselues by their apparrell , speach , or other behauiours like vnto egiptians , and so shall continue , either at one or s●●erall times , by the space of a month , they should be adiudged fello●s , not allowed their booke or clergy . these acts and ●tatutes now put forth , and come so their hearing , they deni●e their hands and companies into diuers parts of the realme : for you must imagine and know that they had aboue two hundred roagues and vagabonds in a regiment : and although they went not altogether , yet would they not be aboue two or thrée miles one from the other , and now they dare no more be knowne by the name of egiptians , no● take any other name vpon them then poore people . but what a number were executed presently vpon this statute , you would wonder : yet notwithstanding all would not preuaile : but still they wandred , as before vp and downe , and méeting once in a yéere at a place appointed : sometimes at the deuils arse in peake in datbishir● , and otherwhiles at ●etbrooke by blackeheath , or elsewhere , as they agreed first at their méeting . then it pleased quéene elizabeth to reuiue the statut● before mentioned , in the twentith yeare of her happy raigne , endeauouring by all meanes possible to roote out this pestiferons people , but nothing could be done , you sée vntill this day : they wander vp and downe in the name of egiptians , cullouring their faces and fashioning their attire , and garment like vnto them , yet if you aske what they are , they dare no otherwise then say , they are englishmen , and of such a shire , and so are forced to say contrary to that they pretend . but to come a little néerer our purpose , these fellowes séeing that no profit comes by wandring , but hazard of their liues , doe daily decrease and breake off their wonted society , and betake themselues many of them , some to be pedlers , some tinkers , some iuglers , and some to one kinde of life or other , insomuch that iugling is now become common , i meane the professors who make an occupation and profession of the same : which i must néeds say , that some deserue commendation for the nimblenes and agillity of their hands , and might be thought to performe as excellent things by their legerdemaine , as any of your wisards , witches , or magitians whatsoeuer . for these kinde of people doe performe that in action , which the other do make shew of : and no doubt ●any when they heare of any rare exploit performed which cannot enter into their capacity , and is beyond their reach , straight they attribute it to be done by the deuill , and that they worke by some familiar spirit , when indéede it is nothing els but méere illusion , cosoning , and legerd 〈◊〉 . for you haue many now adaies , and also heeretofore many writers haue bene abused , aswell by vntrue reports as by illusion and practises of confederacy , & lege●damaine , &c. sometimes imputing to words that which resteth in nature , and sometimes to the nature of the thing that which procéedeth of fraud and deception of sight . but when these experiments growe to superstition and impiety , they are either to be forsaken as vaine , or denyed as false : howbeit , if these things be done for recreation and mirth , and not to the hurt of our neighbour , nor to the prophaning and abusing of gods holy name : then sure they are neither impious nor altogether vnlawfull , though heerein or héereby a naturall thing be made to séeme supernaturall . and gentlemen , if you will giue me patience , i will lay open vnto you the right art iugling and legerdemain , in what poynt it doth ch●e●y consist : principally being sorry that it thus fals out , to lay open the secrets of this mistery to the hinderance of such poor● men as liue thereby , whose doings héerein are not onely tollerable , but greatly commendable , so they abuse not the name of god , nor make the people to attribute vnto them his power , but alwaies acknowledge wherein the art consisteth . the true art therefore of iugling , consisteth in legerdemaine : that is , the nimble conueyance and right dexteritie of the hand , the which is performed diuers waies , especially thres : the first and princiall consisteth in hiding & conueying of balls : the second in alteration of money : the third in y e shuffling of cards : and he that is expert in these , may shew many seates , and much pleasure . there are diuers and rare experiments to be showne by confederacy , either priuate or publike , all which in place conuenient , shall be spoken of . and forasmuch as i professe rather to discouer then teach these misteries , it shall suffice to signifie vnto you , that the endeauour and drift of iuglers , is onely to abuse mens eyes and iudgements : now then my meaning is in wordes as 〈◊〉 i can , to rip vp some proper tricks of that art , wherof some are pleasant & delectable , othersome dreadful & desp●rate , and all but méere delusions , and counterfeit actions , as you shal so●ne sée by ●ne obseruation of euery knack●●● one héereafter deciphered : and first in order i will begin with the playes and deuises of the ball , which are many : i will touch onely but a few , and as in this , so in all the rest i will runne ouer slightly , yet as plaine as i can . notes and obseruations to be marked of such as desire to practise legerdemaine . remember that a iugler must set a good face vppon that matter he goeth about , for a good grace and carriage is very requisite to make the art more authenticall . your feates and trickes then must be nimbly , cleanly , and swiftly done , and co●●eyed so as the eyes of the beholders may not discerne or perceaue the trick● , for if you be a bungler , you both shame your selfe , and make the art you goe about to be perceaued and knowne , and so bring it into discredit . wherefore vse and exercise makes a man ready . vsus promptos facit , and by that mea●es your ●eats being cunningly handled , you shall deceaue both the eye , the hand , and the ●are : for often times it will fall out in this arte , and deuises deceptio visus , deceptio tactus , et deceptio auditus . no●e also that you must haue none of your trinckets wanting , least you be put to a non plus : besides if behooneth you to be mindefull whereabout you goe in euery trick , least you mistake , and so discredit the arts . you must also haue your words of arte , certaine strange words , that it may not onely breed the more admiration to the people , but to leads away the eie from espying the manner of your conuayance , while you may induce the minde , to conceiue , and suppose that you deale with spirits : and such kinde of sentenses , and 〈◊〉 speeches , are vsed in diuers manners ; fitting and correspondent to the action and seate that you goe about . as hey fortuna , furia , nunquam , credo , passe passe , when come you sirrah ? or this way they iack come aloft for thy masters aduantage , passe and be gone● or otherwise : as ailif , casil , zaze , hit , metmeltat , saturnus , iupiter , mars , sol , venus , mercurie , luna ? or ●hus : drocti , micocti , et senarocti , velu barocti , asmarocti , ronnsee , faronnsee , hey passe passe : many such obseruations to this arte , are necessary , without which all the rest , are little to the purpose . feates of legerdemaine vsed with the balls , with one or more . concerning the ball , the playes and deuises thereof are infinite : insomuch , as if you can vse them wel , you may shew an hundred seats , but whether you seeme to throw the ball into the ayre or into your mouth , or into your left hand , or as you list , it must be kept still in your right hand : if you practise first with the ●eaden bullet , you shall the sooner , and better do it with balls of corke : the first place at your first learning , where you are to bestow a great ball , is in the palme of your hand , with your ring finger , but a small ball is to be placed with your thumbe betwixt your ring finger and middle finger : then are you to practise to do it betwixt your other fingers , then betwixt the for● finger & the 〈◊〉 , with the fore-finger & middle finger ioyntly , and therein is the greatest and the strangest conueying shewed . lastly the same small ball is to be practised in the palme of your hand , and so by vse , you shall not only seeme to put any ball 〈◊〉 you , and yet retaine it in your hand , but you shall keepe 〈◊〉 or f●ue , as clenly and certaine as one , this being first learned and fleight attayned vnto , you shall worke wonderfull seates : as for ensample . note for this seate yow must haue 〈◊〉 boxes made in the manner of extinguishers that are made to put out candles , but as big againe : but for want of them , you may take smal candlesticks , or saltseller couers , or som such like . lay three or sower balls before you , and so many boxes 〈◊〉 small candlesticks &c , then 〈◊〉 seems to put one ball into your left hand , and therewithall seeme to holde the same fast . then take one of the boxes &c. or any other thing ( hauing a hollow foote , and being great ) and seeme to put the ball which is thought to be in your left hand vnderneath the same , and so vnder the other candlesticks , 〈◊〉 &c. seeme to bestow the other balls , and all this while the beholders will suppose each ball to be vnder each box , or candlestick &c. this done , vse some charme or forme of words ( before set downe ) as hey fortuna furie nunquam credo , passe passe : then take vp the candlestick with one hand and blow , saying that 's gone you see : and so likewise looke vnder each candlestick with like grace and words ( for you must remember to carry a good grace and face on the matter ) and the beholders will wonder where they are become : but if you in lifting vp the candlesticks with your right hand leaue all those three or ●ower balls vnder one of them ( as by vse you may eastly doe ) hauing turned themall downe into your hand and holding them fast with your little , and ring finger ) and take the 〈◊〉 or candlestick &c : with your other fingers and cast the balls vp into the hollownes thereof ( for so they will not ●owle so soone away ) the standers by will be much astonished , but it will seeme wonderfull strange , if also in shewing how there remaineth nothing vnder an other of the said candlesticks taken vp with your left hand you leaue behinde you a great ball , or any other thing , the miracle will be the greater . for first , they will thinke you haue pulled away all the balls by miracle , then that you haue brought them againe by like meanes , and they neither thinke , or looke that any other thing remaineth behinde vnder any of them , and therfore after many other feates don returne to your candlesticks , remembring where you left the great ball , and in no wise touch the same , but hauing another great ball about you , seeme to bestow the same in manner and forme aforesaid vnder a candlestick which standeth farthest from that where the ball lyeth , and when you shall with words and charmes seeme to conuey the same ball from vnder the same box or candlestick &c. ( and afterward bring it vnder the box &c. which you touched not ) it will ( i say ) seeme wonderfull strange . to make a little ball swell in your hand till it be very great . take a very great ball in your left hand , or three indifferent big balls , and shewing one or three little balls , seem to put them into your said left hand , concealing ( as you may well do ) the other balls which were there before : then vse ch●rmes , and words , and make them seeme to swell , and open your hand &c. this play is to be varied an hundred waies , for as you finde them all vnder the boxe or candlesticke , so may you goe to a s●ander by , and take off his hat or cap and shew the balls to be there , by conueying them thereinto as you turne the bottome vpward , these things so them that know them are counted ridiculous , but to these that are ignorant they are maruelous . to consume , ( or rather conuay ) one or many balls into nothing . if you take a ball or more , and séeme to put it into your other hand , and whilst you vse charming words , you conuey them out of your right hand into your lap , it will séeme strange , for when you open your left hand , immediately the sharpest lookers on will say , it is in your other hand , which also then you may open , and when they see nothing there , they are greatly ouertaken . an other pretty feat with balls . take foure balls , one of the which kéep betwéene your fore-finger and your middle , laying the other thrée vpon the table , then take vp one and put it into your left hand , and afterward take vp another , and conuaying it and the other betwéene your fingers into your left hand , taking vp the third and séeming to cast it from you into the ayre , or into your mouth , or else where you please , vsing some words or charmes as before : the standers by when you aske them how many you haue in your hand , will iudge there are no more then two , which when you open your hand they shall sée how they are deluded . but i will leaue to speake of the ball any more , for héerein i might hold you all day , and yet shall i not be able to teach you the vse of it , nor scarcely to vnderstand what i meane or write , concerning it , vnlesse you haue had some , sight thereof héeretofore by demonstration : and alwaies remember that the right hand be kept open and straight , only keepe the palme from view : and therefore i will end with this miracle . a feat , tending chiefly to laughter and mirth . lay one ball vpon your shoulder , an other on your arme , and the third on the table : which because it is round and will not easily lye vpon the point of your knife , you must bid a stander by , lay it theron , saying , that you meane to cast all these thrée balls into your mouth at once : and holding a knife as a penne in your hand , when he is laying vpon the poynt of your knife , you may easily with the haft tap him on the fingers , for the other matter will be hard to doe . and thus much of the balls . to come to the second principall part of legerdemaine , which is conuayance of mony , wherein by the way obserue that the mony must not be of too small nor too great a circumference , least either , it hinder the conueyance . of conueyance of mony . the coueying of mony is not much inferiour to the ball , but much easier to doe : the principall place to keepe a peece of mony in , is the palme of your hand : the best peace is keepe , is a testor , but with exercise all will be alike , except the mony be very fiall , and then it must bee kept betwéene the fingers , and almost at the fingers end , where as the ball is to be kept , and below neere to the palme . to conuey mony out of one hand into the other , by legerdemaine . first you must hold open your right hand and lay therin a testor or counter , and then lay thereupon the top of your long left finger , and vse words &c. and vpon the sudden s●ip your right hand from your finger , wherewith you held downe the testor , and bending your hand a very little , you shall retaine the testor therein , and sodainely ( i say ) drawing your right hand thorough your left , you shal seeme to haue left the testor there , especially when you shut in due time your left hand , which that it may more plainely appeare to be truely done , you may take a knife and seeme to knocke against it , so as it shall make a great sound : but instead of knocking the peece in the left hand ( where none is ) you shall hold the point of the knife fast with the left hand , and knocke against the testor held in the other hand , and it will be thought to hit against the mony in the left hand : then vse words , and open the hand , and when nothing is seene , it will be wondred at , how the testor was remoued . to conuert or transubstantiat money into counters , or counters into money . an other way to deceaue the lookers on , is to doe as before with a testor , and keeping a counter in the palme of your left hand , secretly to séeme to put the testor thereinto , which being retained still in the right hand , when the left hand is opened , the testor will séeme to be transubstantiated into a counter . to put one testor into one hand , and another into an other hand , and with words to bring them together . he that hath once attayned to the facillity of reteyning one peece of money in his right hand , may shew an hundred pleasant conceits by that meanes , and may reserue two or thrée aswell as one : and loe , then may you seeme to put one péece into your left hand , and retaining it still in your right hand , you may together therewith take vp another like peece , and so with words séeme to bring both péeces together . to put one testor into a strangers hand and an other in your owne hand , and to conuay both into the strangers hand with words . take two testors éeuenly set together , and put the same in stead of one testor into a strangers hand : and then making as though you put one testor into your left hand , with words you shall make it séeme that you conuey the testor in your hand into the strangers hand : for when you open your said left hand , there shall be nothing séene : and he opening his hand , shall finde two where he thought was but one . by this deuise i say an hundred conceits may be shewed . to throwe a peece of money away , and to finde it againe where you please . you may with the middle and ring-finger of the right hand , conuey a testor into the palme of the same hand , and séeming to cast it away , keepe it still , which with confederacy will séeme strange : to wit , when you finde if againe , where another hath bestowed the very like péece . but these things without exercise cannot be done , and therefore i will proceede to shew things to be brought to passe by mony , with lesse difficulty , and yet as strange as the rest , which being vnknowne , are maruelously commended , but being vnknowne , are derided and nothing at all regarded . to make a testor or a groat , leap out of a potte , or run along vpon a table with words . you shall see a iugler take a testor or greate & throw it into a pot , or lay it on the middest of the table , and with inchanting words cause the same to leape out of the pot , or run towards him or from him wards alongest the table , which will seeme miraculous , vntill that you know that it is done with a long black haire of a womans head , fastned to the brim of a great by meanes of a little hole driuen through the same with a spanish needle : in like sort you may vse a knife or any other small thing . but if you would haue it to goe from you , you must haue a confederate by which meanes all iugling is greased , and amended . this seate is the stranger if it be done by night , a candle placed betweene the lookers on and the iugler : for by that meanes the eysight is hindre● from deseruing the conceyt . a very pretty trick to make a groate or a testor to sinck thorow a table , and to vanish out of a handkercheife very strangely . a iugler sometimes will borrow a greate or a testor , and marke it before you , and seeme to put the same into a handkercheife , and winde it so that you may the better see and feele it : then will he take you the handkercheif and did you feele whether the greate be there or no : and he will also require you to put the same vnder a candlestick or some such thing : then will he send for a bason and holding the same vnder the bo●rd right against the candlestick will vse certen word● of inchantments , and in short space you shall here the great fall into a bason : this done , one takes of the candlestick and the iugler taketh the handcarcheife by the tassell , and shaketh it : but the money is gone , which seemeth as strange as any feat● whatsoeuer : but being knowne , the miracle is turned into a bable , for it is nothing but to sowe a counter into the corner of a handkercher finely couered with a peece of linnen little bigger then the counter , which corner you must conney in steede of the great deliuered vnto you , into the middle of your handkercheife , leauing ●he other eyther in your hand or lappe , which afterwards you must seeme is pull through the board , letting it fall into a bason . to conuey one shilling being in one hand into an other , holding your armes abroad like to a roode . euermore it is necessary to mingle some merry toyes among your graue miracles , as in this case of money : take a shilling in each hand , and holding your armes abroad , to lay a wager that you will put them both into one hand without bringing them any whit nerer together : the wager being layde , hold your armes abroad like a roode , and turning about with your body , lay the shilling out of one of your hands vppon the table , and turning to the other side take it vp with the other hand , and so you shall winne your wager . of cardes and dice , with good cautions how to auoyde cosenage therein : speciall rules to conuey and handle the cardes , and the manner and order how to accomplish all difficult , & strange tstings wrought with cardes . hauing bestowed some wast money amonge you , i will set you to cardes , and dice : a cupple of honest friends that drawe both in a yoke together , which haue bin the ouerthrow , of many a hundred in this realme , and these are not the slightest matters wherevppon iuglers worke vpon , and shew their feates . by which kinde of iugling , a great number haue iugled away , not only their money , but also their landes , their health , their time , and their honestie : i dare not ( as i could ) shew the lewde iugling that cheators practise , least it minister some offence , to the well disposed : to the simple hurt and losse , and to the wicked occasion of euill doing . but by the way i will a little speake of dice , and the vse of them , as caueats , rather to let you take heede of their cosenings , then to giue you light to follow their doings : non ad imitandum sed ad euitandum . first , you must know a langret , which is a die that simple men haue sildom heard of , but often seene to their cost , and this is a well fauoured die , and seemeth good and square , yet is it forged longer , vppon the cater , and trea , then any other way : and therefore it is called a langret . such he also cal'd hard cater trea● , because 〈◊〉 , the longer end will of his owne ●way drawe downewarde , and turne vp to the 〈◊〉 , sincks , deure or ace . the principall vse of them is at nouum , for so longe a paire of bard cater treas be walking on the bourd , so longe can ye not cast fiue , nor 〈◊〉 , vnles it be by greate chance , that the tough●es of the table , or 〈◊〉 other stoppe force them to stay , and runne against their kinde : or without 〈…〉 know that 〈◊〉 or nine can neuer come . but you will say by this reason , he that hath the first dice , is like alwaies to stripp . and 〈◊〉 all the table about . to helpe this , there must befor that purpose , an odde die , called a flat catertrea ready at hand , and no other number , for graunting the trea and cater be alwaies vppon the one die , then is there no chance vpon the other die , but may serue to make fiue or 〈…〉 forth , & loose all . but now to showe you what shifts they haue to bring the flat die in and out , which is a iolly cunning property of iugling , with them called foysting : the which is nothing else but a slight , to carry easily within the hand , as often as the ●oister lift : so that when either he or his partner shall cast the dice , the flat comes not abroad , till hée hath made a great hand and won asmuch as him lifteth : otherwise the flat is euer one , vnlesse at few times vpon purpose he suffer the silly soules to cast in a hand or two , to giue them courage to continue the play , and liue in hope of winning . these things i know seeme very strange to the simple , and as yet cannot sinke into their braine , how a man may carry so many dice in one hand , and chop and change them so often , and neuer be espied : so as before i tolde you , iuglers conueyance seemest , to exceede the compas of reason till you know the feat : but what is it that vse and labour ouercometh not . to f●yst finely and readily and with the same hand to tell mony to and fro , is a thing hardly learned , and asketh a bold spirit and long experience , though it be one of the first the cheater learneth . what should i speak any more of false dice , of fullons , high-men , lowe-men , gourds , and brisled dice , grauiers , demies , and contraries , all which haue his sundry vses : but it is not my meaning to stand on this subiect : i would rather vse my pen , and spend my time , to disswade and perswade all gamesters , to beware not onely with what dice , but with what company and where they exercise gaming : and be well assured gentlemen that all the friendly entertainement you shall finde amongst them is for no other end , but to perswade you to play , and therby to bréede your great losse , if not altogether your vndoing . therefore viterly forbeare so hazard any thing at dice , and liue in doubt and suspition of cheating , wheresoeuer you play ( vnles you know your company very well ) for the contagion of cheating , is now growne so vni●ersall , that they swarme in euery quarter : and therefore ye cannot be in safety , vnles you shunne the company of such altogether . to leaue dice and returne to cardes , wherein is as much falsehood and cosening as in dice : i will therefore disclose as much in one as in the other , for i would not giue a point to choose , which of them is the better , or rather the worse , for there is such a flight in shuffling and sorting of the cardes , that play at what game you will all is lost before hand , but if there be a consederate : either of the players or standers ●ie , the mischiefe can not be auoided . beware therefore when you play among strangers of him that seemes simple or drun●●● , for vnder their habit the most speciall cosoners are presented , and while you thinke by their simplicitie and imperfections to beguile them , ( and thereof perchance are perswaded by their confederates ) your very friends as you thinke , you your selfe will be most of all ouertaken . beware also of ●etters by , and lookers on : and namely on them that be on your side : for whilst they looke on your game without suspition , they discouer it by signes to your aduersaries , with whome they bet , and yet are they confederates , whereof me thinkes this one aboue the rest procéedeth from a fine inuention . a tricke by confederacy at cardes . a gamester , after he had bene often times bitten by cheators , and after much losse , grew very suspitious in his play , so that he would not suffer any of the fitters by to be priuy to his game , for this the cheators deuised a new shift , that a woman should sit close by him , and by the swift and slowe drawing of her needle , giue a token to the cheator what was the cosens game . other helpes there be , as to set y ● cosen vpon the bench , with a great looking glasse behinde him on the wall , wherein the cheator may alwaies sée what cardes hée hath in his hand , so that a few ensamples in stead of many that might be rehearsed , this one conclusion may be gathered , that whosoeuer is giuen to play , and once sitteth amongst them , it is great ods but that he shall rise a looser . but many there be that liue so continently , that nothing can perswade them to put a penny in aduenture , and some againe are so vnskilfull that lacke of cunning forceth them to forbeare play : but yet hard it is for any man to fall into their company , but they will make him stoope at one game or other : and for this purpose , their first drist and intent is to séeke , by al meanes possible to vnderstand his nature , and whereunto he is most inclined : if they find that he taketh pleasure in y ● cōpany of women , thē seek they to strike him , at the sacking law : ( as they tearme it ) and take this alwaies for a rule , that all the baudes in the country be of the cheaters familiar acquaintance . therefore it is not very hard for them at all times to prouide for their amorous cosen , a lewd lecherous lady to kéepe him louing company : then fall they to banquetting , and carrowsing and hunting of tauernes , and much is the cost that this silly cosen shall be at in iewels and apparrell , otherwise he shall not once get a graunt to haue a kisse of his 〈◊〉 lips : and euer in middle of their conference she layeth in this reason , for her sake to put in twenty or thirty crownes in aduenture at cardes or dice : you know not ( quoth she ) what may be a womans lucke : if he refuse it , lord how vnkindely she takes the matter , and cannot be reconciled with lesse then a gowne or a kirtle of silke . but now if these cheaters perceaue that he estéemeth no bruised ware , but is enamored with virginity , they haue a●● ne cast within an houres warning , to make ione siluerpin as good a maide as if she had neuer come to the stewes : but to let these things passe , for offending of chast●ares , whose displeasure i would not incurre , for all the cheates these gamesters get in a whole yeare . but to our purpose . there are two sorts of vsing the cards , the one is in playing ( with one or more ) games , as primero , trumpe , saunte , decoye , &c. the other vse of cardes is to shew feates of legerdemaine . concerning the first , if it be vsed for recreation and not to the prophaning of gods holy name , nor hurt of our bretheren and neighbors , they are to be tollerated : but now ( more is the pitty ) they are not vsed in that fashion as they should be , but much hurt oft times ariseth thereof . primero now as it is in great vse , so is there much deceite in it , some play vppon the prick , some pinch the cardes priuily with their nailes , some turne vp the corners , same marke them with fine spots of iuck , seme there be that trauell into spaine and into italie to learne fine tricks and quaint conueyances , at cardes and retu●ne home , and winne much money with them here in england , but yet at the last they are still over-reached by some fine wittes that devise new sleights here at home . at trumpe , saunte , and such other like games , cutting at the nick , is a great aduantage , so is cutting by bumcarde , finely vnder or ouer : stealing the stock or the discarded cardes . at decoye they drawe twentie hands together and play all vpon assurance when to winne or loose , other helpes there be as i haue before set downe , with a looking glasse and consederacy : all which and such like , tende to cosoning and hurt of our brother : but we will procéed with the other vse of cardes , which tendeth to mirth and recreation of minde and which in themselues simply is no hurt , vnles they are abused . in shewing fea●s & iugling with cardes the principall poynt consisteth in shuffling them nimbly , and alwaies keeping one certen carde either in the bottom or in some knowne place of the stock , foure or fiue cardes from it , hereby you shall seeme to worke wonders , for it will be easie for you to see or espie one , which though you be perceiued to doe , it will not be susp●cted , if you shuffle them well afterwards , and this note i must giue you , that in reseruing the bottome carde you must alwaies ( whilst you sh●●●le ) keepe him a little before , or a little behind , all the cardes lying vnderneath him , bestowing him ( i say ) eyther a little beyond his fellowes before right ouer the fore finger , or else behinde the rest , so as the little finger of the left hand may meete with it , which is the ester and the readier , and the better way : in the beginning of your shuffleing , shuffle as thick as you can , and in the end throw vppon the stock the nether carde , ( with so many moe at the least as you would haue preserued for any purpose ) a little before or behinde the rest ; prouided alwaies that your fore finger if the pack be laide before , or the little finger if the packlye behinde , creepe vp to meete with the bottome carde , and not lye betwixt the cardes , and when you feele it , you may there holde it vntill you haue shuffled ouer the car●es againe , still leauing your kept carde below being perfect herein , you may doe alm●st what you list with the cardes : by this meanes what pack soeuer you make , though it consist of eight , twelue , or twenty cardes , you may keepe them still together vnseuered next to the nether carde , and yet shuffle them often to satisfie the curious beholders , as for ensample , and for breuities sake , to shew you diuers seates vnder one . how to deliuer out foure aces , and to conuert them into foure knaues . make a pack of eight cardes , to wit foure knaues and foure aces , and although all the eight cardes m●st lie imediately together , yet must ech knaue and ace be openly scauered , and the same eight cardes must lie also in the lowest place of the bunch , then shuffle them so , as alwaies at the second shuffling , or at least wise at the end of your shuffling the said pack , and of the pack one ace may lye n●thermost , or so as you may knowe where he goeth and lyeth , and alwaies i say let your for said pack , with three or foure cardes more , lye vnseperablely together , immediately vppon and with that ace , then vs●●g some speech or other deuise , and putting your hand 〈◊〉 the cardes to the edge of the table , to hide the account , let out pri●ly a peece of the second card , which is one of the knaues holding forth the stock in both your hands , and shewing to the standers by the nether card ( which is the ace or kept card ) couering also y e head or peece of y e knaue ( w c is your next card , with your foure fingers : draw out y e same knaue laying it down an y e table : then shuffle again keeping your packe whole , and so haue you two aces lying together in the botteme : & therefore to reforme that disordered card , as also for a grace and countenance to that action , take off the vppermost card of the bunch , and thrust it in●o the middest of the cards , and then take away the nethermost card , which is one of your aces , and bestow him likewise : then may you begin as before , shewing an other ace , and in stead thereof lay downe another knaue , and so forth , vntill instead of your foure aces you haue laid downe foure knaues . the beholders all this while thinking that there lye foure aces on the table , are greatly abused , and will maruell at the transformation . how to tell one what card he seeth in the bottome , when the same carde is shuffled into the stock . vvhen you haue séene a card priuily , or as though you marked it not , lay the same vndermost , and shuffle the cards as before you were taught , till your cardly againe belowe in y e bottom : then shew thesame to the beholders , willing them to remember it , then shuffle the cardes or let any shuffle them , for you know the cardes already , and therefore may at any time tell them what carde they saw , which neuerthelesse would be done with great circumstance and shew of difficulti● . a strange & excellent tricke to holde foure kings in the hand , and by words to transforme them into foure aces , and after to make them all blancke cardes , one after another . you shall sée a iugler take foure kings and no more in his hand , and apparantly shew you them , then after some words and charmes , he will throwe them downe before you vpon the table , taking one of the kings away and adding but one other card : then taking them vp a-againe and blowing vpon them , will shew you them transformed into blancke cardes , white on both sides : after vsing charmes againe , throwing them downe as before . ( with the faces downeward ) will take them vp againe and shew you foure aces , blowing still vpon them , that it may breede the more wonder , which tricke in my minde is nothing inferiour to the rest : and being not knowne , will seeme wonderfull strange so the spectators , y●t after you knowe it , you can not but say the tricke is p●●●ty . now therefore to accomplish this feate , you must haue cardes made for the purpose , ( halfe cardes ye may call them ) that is the one halfe kings the other part aces , so that laying the aces , one ouer the other , nothing but the kings will be séene , and then turning the kings downward , the foure aces will be séene : prouided you must haue two whole , one whole king to couer one of the aces , or els it will be perceaued , and the other an ace to lay ouer the kings , when you meane to shew the aces : then when you will make them all blancke , lay the cards a little lower , and hide the aces and they will appeare all white . the like you may make of the foure knaues , putting vppon them y e foure fiues , and so of the rest of the cardes : but this can not be well shewed you without demonstration . hitherto i haue intreated of the three principall kinds of iugling , now it remaineth in order to speake of iugling by confederacy , which is either priuate or publike . priuate conspiracy is , when one ( by a speciall plot said by himselfe , without any compact made with others ) perswadeth the beholders , that he will suddenly and in their presence , doe some miraculous feate , which he hath already accomplished priuately : as for ensample , he will shew you a carde or any other like thing , and will say further vnto you , behold and sée what a marke it hath , and then burneth it , and neuertheles fetcheth another like card , so marked out of some bodies pocket , or out of some corner , where he himselfe before had placed it , to the wonder and astonishment of simple beholders , which conceau● not that kinde of illusion , but expect miracles and str●●ge workes . i haue read of a notable exploit done before a king by a iugler , who painted on a wall the picture of a doue and séeing a pigeon sitting vpon the top of an house , said to the king , loe now your grace shall see what a iugler can doe , if he be his craftes master , & then pricked the picture with a knife , so hard and so often , and with so effectuall words , as the pigeon fell downe from the top of the house starke dead , you may imagine how the matter was taken , what wondring was thereat , how he was prohibited to vse that feat any further , least he should imploy it in any other kinde of murder . this story is held yet of diuers as canonicall , but when you are taught the feat or flight , you will thinke it a mockery and a simple illusion . to vnfold you the mistery héereof , so it is that the poore pigeon was before in the hands of the iugler , into whom he had thrust a dramme of nux vomica , or some other such poyson , which to the nature of the bird was so extreame a poyson , as after the receit thereof , it could not liue aboue the space of halfe an houre , and being let loose after the medicine ministred , the alwaies resorteth to the top of the next house , which she will the rather doe , if there be any pigeons already sitting there , and after a short space falleth downe , either starke dead , or greatly astonis●ed : but in the meane time , the iugler vseth words of art , partly to protract time , and partly to gaine credit , and admiration of the beholders . as with cardes you may shew feates by priuate confederacy , so of the other two , that is to wit , with the balls and the mony , as to marke a shilling or any other thing , and throwe the same into a riuer or deepe pond , & hauing hid the shilling before , with like markes , in some other secret place , bi● some goe presently and fecth it , making them beleeue that it is the very same which you threwe into the riuer the beholders will maruell much at it : and of such feates there may be many done , but more by publike confederacy , whereby one may tell another how much money he hath in his purse and an hundred like toyes . of publike confederacie and whereof it consisteth . publike confederacy is , when there is before hand a compacte made brtwixt diuers persons : the one to be principall , the other to be assistant in working of miracles , or rather in cosoning and abusing the beholders , as when i tell you in the presence of a multitude , what you haue thought or done , or shall doe or thinke , when you and i were thereupon agréed before : and if this be cunningly and closely handled , it will induce great admiration to the beholders , especially when they are before amased and abused , by some erper●ment of ar● , magicke or legerdemaine . i will in briefe set you downe some pretty conclusions , and so i will procéene with other feates in other kindes . to tell you how to know whether one caste crosse or pile● by the ringing lay a wager with your confederate ( who must séeme simple or obstinate opposed against you ) that standing behinde a dore , you will ( by the sounding or ringing of the mony ) tell him whether he cast crosse or pile , se as when you are gone , and he hath phillepped the mony before the witnesses who are to be cosoned , he must say what is it if it be crosse , or what i' st if it be pile , or some other such signe , as you are agréed vpon , and so you néede not faile to gesse rightly . by this meanes if you haue any inuention , you may séeme to doe an hundred miracles , & to discouer a mans thought , or words spoken a far off . how to tell where a stolne horse is become . by meanes of confederacy cuthbert conycatcher , and one swart rutter , two that haue taken degrées in whittington colledge , abused notably the country people : for cuthbert would hide away his neighbours horses , kine , colts , &c : and send them to swart rutter , ( whom he before had told where they were ) promising to send the parties vnto him , whome he described , and made knowne by diuers signes : so as this swart would tell them at their first entrance vnto the dore , wherefore they came , and would say that their horses kine &c. were stolne , but the théefe should be forced to bring them backe againe , and leaue them within one mile ( south and by west , &c. ) of his house : euen as the plot was laid , and the pack made before by cuthbert & him . this cuthbert is estéemed of some , & thought to be a witch of others , he is accounted a coniurer , but commonly called a wise man , and are able of themselues , to tell you where any thing that is stolne is , as to build pauls stéeple vp againe . to make one daunce naked . it hath bene reported of such fellowes , and such , that they can doe rare feates , as to make one daunce naked . to the effecting of this , make a poore boy confederate with you : so as after charmes and words spoken by you , he vnclothe himselfe and stand naked : séeming ( whilst he vndresseth him ) to shake , stampe , and crie , still hastening to be vnclothed , till he be starke naked : or if you can procure none to goe so farr● , let him onely begin to stamp and shake &c. and to vnclothe him , and then you may ( for reuerence of the company ) séeme to release him . to make a pot or any such thing standing fast on a cupbord , to fall downe thence by vertue of words . lett your cupbord be so placed , as your confederate may hould a black threed without in the courete , behinde some windowe of that roome , and at a certen lowd word spoken by you , he may pull the same threed , being wound about the pot . and this was the feate of eleazer the iewe , which iosephus reporteth to be such a miracle . now that we haue spoken of the three principle actes of legerdemayne and of confederacy , i will go forward , and touch some fewe ordinary feates , which are pretty , yet not altogether to be compared with the rest ; i meane for conceipt and nimbleues of the hand , yet such as to the ignorant , and those that knowe not the carriage , will séeme strange and wonderfull . of boxes to alter one graine into another , or to consume the graine or corne to nothing . there be diuers iugling boxes with salse b●●●mes , wherein many false feates are wrought . first they haue a boxe couered or rather footed alike at each end , tho bottome of the one end being no déeper then as it may containe one lane of corne or pepper , glewed there vpon : then vse they to put into y ● hollow end therof some other kind of graine , ground or vnground : then doe they couer it , and put it vnder a hat or candlesticke , and either in putting it thereinto , or pulling it thence , they turne the bore , and open the contrary end , wherein is shewed a contrary graine , or else they shew the glewed end first , ( which end they suddenly thrust into a bag of such grains as is glewed already there vpon , and secondly the empty boxe . how to conuey ( with words and charmes ) the corne conteyned in one box , into another . there is another boxe fashioned like a bell , whereinto they put so much and such corne as the foresaid hollowe boxe can conteine : then they stop and couer the same with a peece of lether as broad as a tester , which being thrust vp hard to the middle part or waste of the said bell , will sticke fast and beare vp the corne , and if the edge of the same lether be we● , it will hold the better : then take they the other boxe , dipped ( as is aforesaid ) in corne , and set downe the same vpon the table , the empty end vpward , saying , that they will conuey the graine therein , into the other boxe or bell , which being set downe somewhat hard vpon the table , the leather & corne therein will fall down , so as the said bell being taken vp from the table : you shal see the corne lying theron , & the stopple wil be hidden therwith , & couered , & when you vncouer the other box nothing shal remaine therein , but presently the corne must be swept downe with one hand , into the other , or into your lapp or hatt : many seates may be done with this boxe , as to put therein a toade , affirming the same to be so turned from corne , and then many beholders will suppose the same to be the iuglers deuill , whereby his feates and myracles are wrought . how to pull laces innumerable out of your mouth ; of what colour or length you list , and neuer any thing seene to be therein . as for pulling of laces forth of the mouth it is now somewhat stale , whereby iuglers get much mony among maydes , selling lace by the yarde , putting into their mouthes one round bottome , as fast as they pull out another , & at the iust ende of euery yarde they tie a knott , so as the same resteth vppon their teeth , then cut they off the same , and so the beholders are double and treble deceaued , séeing so much lace as will be conteined in a hat , and the same of what collour you list to name , to bee drawne by so euen yards out of his mouth , and yet the iugler to talke as though there were nothing at all in his mouth . there are diuers iugling trickes which i am loath to describe for some reasons before alleaged , whereof some are common some rarer and some desperate : i wil therefore shew a few desperate and dangerous iugling knackes , wherein the simple are made to thinke , that a silly iugler with words can hurt and helpe , kill and reuiue any creature at his pleasure : and first to kill any kinde of pullen and make them reuiue . to kill a hen , chicken , or capon and giue it life againe . take a hen &c. and thrust a naule , or a fine sharpe pointed knife through the middest of the head thereof , the edge toward the bill , so as it may seeme impossible for her to escape death . then vse words or incantations , and pulling out the knife , lay otes before her , and she wil eate and liue , being nothing at all greeued or hurt with the wound , because the braine lyeth so farre behinde in the head as it is not touched , though you thrust your knife betweene the combe and it : and after you haue done this , you may conuert your speech and accions , to the greeuous wounding , and recouering of your owne selfe . to eate a knife , and to fetch it forth of another place . take a knife , and conuey the same betweene your two hands , so as no parte be seene thereof , but a little of the poynt , which you must so bite at the first as noyse may be made therewith : then seeme to put a great parte therof into your mouth , and letting your hand slip downe , there will appeare to haue bin more in your mouth , then is possible to be conteyned therein : then send for drinke , or vse some other delaye vntill you haue let the said knife slip into your lap , holding both your fists close together as before , and then raise them so from the edge of the table where you sit ( for from thence the knife may most priuily slippe doune into your lappe ) and in steede of biting the knife , knab a little vppon your nasle , and then seeme to thrust the knife into your mouth , opening the hand next vnto it , and thrust vp the other , so as it may appeare to the standers by , that you haue deliuered your hands thereof , and thrust it into your mouth : then call for drinke , after countenance made of pricking , and daunger &c. lastly , put your hand into your lap , and taking that knife into your hand , you may seeme to bring it out from behinde you , or from whence you list : but if you haue another like knife , and a confederate , you may doe twentie notable wonders hereby : as to send a stander by into some garden or orchard , describing to him some trée or herbe vnder which it sticketh : or else some strangers sheath or pocket &c. to thrust a bodkin through you head , without any hurt . take a bodkin so made , as the hast being hollow , the blade thereof may slip thereinto : as soone as you holde the poynt downeward , and set the same to your forehead , and seeme to thrust it into your head : and so ( with a little sponge in your hand ) you may wringe out blood or wine , making the beholders thinke the blood or wine ( whereof you may say you haue drunke very much ) runneth out of your forehead : then after countenance of paine and greefe , pull away your hand suddenly , holding the poynt downeward , and it will fall so out , as it will seeme neuer to haue bin thrusted into the haste : but immediately thrust that bodkin into your lappe or pocket , and pull out another playne bodkin like the same , sauing in that conceite . to cut halfe your nose in sunder , and to heale it againe presently without any salue . take a knife , hauing a round hollow gappe in the middle , and lay it vppon your nose , and so shall you seeme to haue cut your nose in sunder : prouided alwaies that in all these , you haue another like knife without a gap to be shewed vppon pulling out of the same , and words of inchauntments to speake : blood also to bewraye the wounde , and nimble conueyance . to put a ring through your cheeke . there is pretty knack , which seemeth dangerous to the cheeks : for the accomplishment whereof , you must haue two rings of like coullour and quantity , the the one filed asunder , so as you may thrust it vpon your cheeke : the other must be whole and conueyed vpon a sticks , holding your hand therevpon in the middle of the sticke , deliuering each end of the same sticks to be holden fast by a stander by , then pulling the ring out of your cheeke , cleanely strike it against same part of the sticke , keeping it still in your hand , then pull your other hand from the sticke , and pulling it away , whirle about the ring , and so it will be thought that you haue put thereon the ring which was in your cheeke . many other pretty feates of this nature might be here sett downe , as to cut of ones head and to laye it in a platter● which iuglers cal the decollation of s. iohn the baptist , also to thrust a dagger or bodkin through your gutts very strangely , and to recouer imediately : after another way then with the bodkyn before rehearsed , also to draw a corde through your nose , mouth or hande so sencibly , as is wonderful to see , al w c with many more , i here forbeare for breuities sake . there is a very pretty trick to make wine or beere , to come out of your browe , or eare , with a funnell after you haue dronk the same , the which i am loath to discouer , as not willing to haue all the poore iugglers trickes made known at once : there is a way to make fire to come out of your mouth by burning of towe , all which for reasons before aleadged , i wil here 〈◊〉 to discouer , but will hie me to another sorte of iugglers , or rather cosoners , calling themselues by the name of alchimistes professing themselues learned men , and to haue the philosophers stone , these professors of the mysty or smokie science , studie and cast about how to ouer-reach and cosen the simple , and such as are giuen to cou●teousnes or grée●y desire after gaine , with such they insmuate themselues by little and little , professing a shew of honesty and plainnes , vntill they are acquainted with their desires , and found the length of their foote : telling them that they can doe wonders , make siluer of copper , and golde of seluer . such a one a while agoe was in battersey , who comming poore to towne , made some of the towne beleeue he had the philosophers stone : wherevpon , one of the rest beleuing him , desired to be better acquinted with him : insomuch , that he requested him to take a poore bed at his house , and offred him great kindenesse , hoping in time to get some skil of him towards the attaining of the philosophers stone : vpon a day as this smith ( for so imagine him to be ) and beggerly artist were together , desired him of all loues to impart to him some of his learning , assuring him , if it lay in his power to doe him a pleasure , he should not faile , protesting that both his purse and himselfe were both at his comaund : herevpon , to be short , my gentleman at the first was somewhat scrupilous , yet at the earnest request of his newe friend , did at last condiscende , charging him to be secret in what he should disclose vnto him . the smith swore to be silent : then my cosoning copesmate instructs him ●s followeth . in the month of iuly , search for the séede of fearne , which must be first and principall matter of working this , and effecting this hidden secret , and qd . he . if you had but an ounce of this fearneséede , thou shalt be made for euer , for it is very hard to finde : héere vpon he gets vp the next morning ( for it was about the same time of the yeare which he prescribd him to search for this inestimable séede ) and lookes very dilligently about the heath , ( where store of fearne growes : but hauing ) spent most part of the day in searching and looking , his backe ready to cracke with stooping , and his throate furd with dust , for want of small béere , so that the poore smith was ready ●o faint for want of foode : by chance one of the towne came by , add seeing him search so dilligently vp & downe , and could not guesse for what , asked him what he sought for so bustly ? o quoth the smith , for a thing that if i could finde , i should be made for euer : why quoth the fellow what i prethée ist ? ono quoth the smith i may not tell you : not tell me quoth the fellow , why what i st ? i prethée tell me : at last , at the earnest entreaty of the fellow , the smith told he looked for fearne séede : with that the fellow laughed a good , and asked him who willed him to looke for that ? that did m. etseb quoth the smith , and if i can but finde one ounce of it , it would be of much worth : worth quoth the fellow , he that set thée to looke for that was a foole and thou art an asse , for there was neuer any fearne séede as yet séene : therefore get thée home to thy forge , for he makes but a foole of thée : at this the smith was blancke , and got him home to his anuill : but how the smith and the alcumister , agréed vpon the reckoning for his cosenting him , i meane not héere to deliuer : but this i bring in by the way , to shew that their art is nothing but deceipt , and themselues cosoners , which by two pretty tales i will declare vnto you , how an alcumister cousoned a priest . chaucer in one of his canterbury tales , rehearseth this iest of a cousoning alcumist : espying on a day a coueteous priest , whose purse he knew to be well lyned : assaulted him with flattery and kinde spéech , two principall points belonging to this art : at length he borrowed mony of this priest , which is the third part of this art , without the which the professors can doe no good , nor endure in good estate : then he at his day repayed the mony , which is the most difficult poynt in this art , and a rare experiment : finally to requite the priests curtesse , he promised vnto him such iustructions , as therby within short time he should become infinitely rich , and all through this art of multiplication : and this is the most common point in this science , for héerein they must be skilfull before they be famous or attatns to any credit : the preist disliked not his proffer , especially because it tended to his profit , and embraced his curteste : then the fo●le-taker had him send forthwith for thrée ounces of quicke-silner . which hee said he would transubstantiate ( by his art ) into perfect siluer : the priest thought nothing of deceit , but with great ioy accomplished his request . and now forsooth goeth this iolly alcumist about his busines , and worke of multiplication , and causeth the priest to make a fire of coles , in the bottome whereof he placeth a croslet , and pretending onely to helpe the priest to lay the coles handsomely , he ioysteth into the middle ward or lane oscoles , a béechen cole , within which was conueyed an iugot of perfect filuer , ( which when the cols was consumed flipt down into the croslet , that was i say directly vnder it . the priest perceane● not the stand , but receaued the iugot of filner , and was not a litcle ioyfull to sée such certen successe proceed from his own handy worke , wherein could be no sraud ( as he surely conceaued ) and therefore very dilligently gaue the kuane forty pounds , for the receit of this experiment , who for that summe of many , taught him a lesson in alcumistry , but he neuer returned to heare repetitions , or to see how hes prostied . a merry tale how a cosoning alcumist deceaued a country gentleman . a gentleman in kent of good worth , not long ●●thence was ouertaken by a cosoning knaue , who professed alcumistry , iugling , witch craft , and coniuration , and by meanes of his companions and confederates , found the simplicitie and abilitie of the said gentleman , & learnt his estate and humors to be conuenient for his purpose , and at last came a wooing to his daughter , to whome hee made loue cunningly in words , though his purpose tended to another end : and among other illusions and tales , concerning his owne commendations , for wealth , parentage , inheritance , alliancs , learning and cunning , he bosted of the knowledge and experience in alcumistry , making the simple gentleman beleene that he could multiply , and of one angell make two or three , which seemed strange to the gentleman : insomuch as he became willing enough to see that conclusion : whereby the alcumister had more hope and comfort to attaine his desire , then if his daughter had yeelded to haue married him : to bee short , he in the presence of the said gentleman , did include within a little ball of virgins wars a couple of angells , & after certaine ceremonies and coniuring words , he seemed to deliuer the fame vnto him , but in truth , through legerdemains , he conusyed into the gentlemans hand , another ball of the fame scantling , wherein were inclosed many more angelis then were in the ball which he thought he had receaued , now ( forsooth ) the alcumister had him lay vp the same ball of waxe , and also vse certaine ceremonies , ( which i thought good heere to omit ) and after certaine dates , houres , and minutes , they returned together according to the appointment , and found great gaines by multiplication of the angels , insomuch that he being a plaine man , was heereby perswaded that he should not onely haue a rare and notable good sonne in law , but a companion that might helpe to ad vnto his wealth much treasure , and to his estate great fortune and felicity : and to encrease this opinion in him , as also to winne his further fauour : but especially to bring his cūning alcumistry , or rather his lend purpose to passe , he tolde him that it were folly to multiply a pound of gold , when as easily they might multiply a million , and therefore counselled him to produce al the money he had , or could borrowe of his neighbours , and freendes , and did put him out of doubt , that he would multiply the same , & reduble it exceedingly , euen as he sawe by experience how be delt with the smal somme before his face : this gent. in hope of gaines and preferment , consented to his sweete motion , & brought out and layd before his feete , not the one halfe of his goodes , but all that he had , or could make or borrowe any manner of waye : then this iuggling alchimister hauing obtayned his purpose , foulded the same in a ball in quantity far bigger then the other . and conuaying the same vnto his bosome or pocket , deliuered another ball ( as before ) in the like quantity , to be reserued , and safely kept in his cheste , whereof ( because the matter was of importance ) eyther of them must haue a keys , and a seuerall lock , that no interruption might be made to the ceremany , or abuse by either of them in defrawding eche other . now for sooth the circumstancis , and ceremonies being ended & the alchimisters purpose thereby performed● he tould the gent that vntil a certen day and hower lymited to retorne , either of them might imploye themselues about theire busines , and necessarie affaires , the gent to his busines , and he to the citty of london . and in the means tyme the gould should multiply , but the alchimister ( belike ) hauing other matters of more importāce , cam not iust at the hower appoynted nor yet at the day , nor with in the yere , so as although it weresom what , against y ● gent. conscience to violate his promise or break the league yet partly by the longing he had to sée , & partely the desire he had to enioy the frute of y ● excellent experiment , hauing for his own securitie ( & the others satisfaction , some testimonie at the opening thereof , to witnes his sincere dealing , he brake vp the cost●r , & loe , he soone espied the ball of waxe which he himselfe had layd vpp there with his owne handes , so as he thought , if the hardest should fall , he should finde his principall , and why not as good incrase now , as of the other before ? but alas , when the waxe was broken and the m●ttall discouered , the gould was much abased and became perfect lead . hitherto haue i spoken somwhat of the knauerie of alcumistry , now i will conclude with a pretty dialogue that petrarke a man of great wisdome and learning , and of no lesse experience , hath written who as in his time , sawe the frandulent fetches of this compassing craft , so hath there hin no age , since the same hath bin broached , but that some wise men haue smelt out the euill meaning of these shifting marchants , and bewraped them to the world . francis petrarke , ( i say ) treating of the same matter , in forme of a dialogue , introduceth a deciple of his , who fancied the foresaide profession and practise , speaking on this manner . decip. i hope for a prosperous successe in alcamistrie . pet. it is a wonder from whēce that hope should spring , fith the fruite thereof did neuer yet fall to thy lotie : nor yet at any time chance to another , as the report commonly goeth , that many rich men , by this vanity and madnes , haue bin brought to beggery , whilst they haue weatied themselues therewith , weakned their bodies , and wasted their wealth , in trying of couclusions : to make gould ingender gould . decip. i hope for gould according to the workemans promise . petra . he that promised the gould , will runne away with thy gould , and thou neuer the wiser . decip. he promiseth me greate good . petr. he will first serue his owne turne , and releeue his priuate pouerty , for alcumisters are a beggerly kinde of people , who though they confesse themselues bare , and needy : yet wil they make other rich , and wealthie , as though others pouertie did molest , and greeue them more then their owne , so far the words of petrarke . albert in his booke of mineralls , reporteth that auicen treating of alcumistry : saith , let the dealers of alcumistry vnderstand , that the very nature of things , can not be changed : but rather made by arte , to resemble the same in shew , and likenes : so that they are not the very thing indeede , but seeme so to bee in appearance : as castles and towers doe seeme to be built in the ayre , whereas the representations there shewed , are nothing else , but the resemblance of certaine obiects belowe , caused in some bright , and cleere cloude : when the aire is voyde of thicknes , and grossenes , a sufficient proofe hereof may be the looking-glasse : and wee see ( saith he ) the yellow orringe cullour layde vppon red , seemeth to be gould . thus much for the fond , and vaine arte of alcumistry , i will now drawe to an ende , leauing to speake of the innumerable charmes of coniurouts , bad phisitions , lewd surgions , melancholy witches , and coseners , especially for such : as had phisitions and surgions , knowe not how to cure : as against the falling euill , the b●ting of madde doggs , the stinging of a scorpion , the tooth-ache , for a woman in trauell , for the kings euill : to get a thorne out of any member , or a bone out of ones throate : for sore eies , to open locks , against spirits : for the botts in a horse , for sower wines , and diuers others . there are also diners books imprinted , as it should appeare by the authoritie of the church of rome , wherin are conteyned many medecinall prayers , not only against all deseases of horses , but also for euery impediment , and fault in a horse , in so much as if a shoot fall in the middest of his iorney ; there is a prayer to warrant your horses hoofe so as it shall not broake , how farre soeuer he be from the smythes forge : but these of all the rest are the fondest toyes , that euer were deuised , therefore we wil passe them ouer , and yet how many in these dayes are addicted to the beleefe of these charmes it is incredible , i will giue you a taste of two or three , because you shall see the foolery of the rest . a charme to be said each morning by a witch fasting , or at least before she goe abroade . the fire bites , the fire bites , the fire bites : hogs turde ouer it , hogges turde ouer it , hoggs turde ouer it . the father with thee , the sonne with me , the holy ghost betweene vs both to be , thrise , then spitt ouer one shoulder , and then ouer the other , and then three times right forward . an olde womans charme wherewith she did much good in the cuntrie and grew famous thereby . an olde woman that healed all deseases of cattell ( for the which she neuer tooke any reward but a penny and a loase ) being seriously examined , by what words she brought these things to passe , confessed that after she had touched the sick creature , she alwaies departed immediately saying . my loafe in my lap , my penie in my purse : thou art neuer the better , and i am neuer the worse . a slouenly charme for sore eiet . the deuill pull out both thine eies , and etish in the holes likewise . a miller that had his éeles stolne by night , made mone to the priest of the parish , who indeede was the principall of the theeues that stole the éeles , sir iohn willed him to be quiet , for said he i will so curse the theeues , and their adherents with bell , booke , and candle , that they shall haue small ioy of their fish , and therefore the next sonday sir iohn gotte him vp to the pulpit with hie surplis on his back , and his gole about his ne●k , and pronounced these words following , in the audience of the people . all ye that haue stolne the myllers eeles laudate dominum in coelis : and all they that haue consented therunto benedicamus domino . by this little you may plainely perceaue the foppery of the church of rome , who hould such toyes as authenticall , and also there knauery to make the people beleeue , lies for truth , and falshod for honestie , bearing them in hand , as in this , so in all the rest , with blindenes , and ignorance but hereof ynoughe . and now to conclude , lett vs backe againe with one pretty knack , which is held to be meruilous and wonderfull . and that is to make a horse tell you how much money you haue in your purse : and i reade of a pretty story of an asse at memphis in egypt , that could doe rare feates , among other iuggling knackes , there and then vsed : there was one that tooke paynes wich an asse , that he had taught him , all these quallities following , and for game he caused a stage to be made , and an assembly of people to meete , which being downe in the manner of a play , he came in with his asse , and sayde : the sultan hath great needs of asses , to helpe to carry stones , and other stuffe towards his great building which he hath in hand● : the asse immediately fell downe to the ground , and by all signes shewed himself to be sick , and at length to giue vp the ghost , so as the iuggler begged of the assembly money towards his asse , and hauing gotten all that he could , he saide , now my masters you shall see mine asse is yet aliue , and doth but counterfett , because he would haue some to liue my yeares : but happy the father that begot thée , and thrise happy the nurse that ●●●tred such a toward yonker as thy selfe : i know thy vertues aswell as thy selfe , thou hast a superficiall twang of a little something : an italian ribald can not vomit out the infections of the world , but thou my pretty iuuinall , an english horrelllorrell , must lick it vp for restoratiue , a putrifie thy gentle brother ouer against thee , with the vilde impostumes at thy lewd corruptions : god blesse good mindes from the blacke enemy say 9 : i know you haue bene prying like the deuill from east to west , to heare what newes : i will acquaint thee with some . & that a secret distiuation be fore thou goest . he that drinketh oyle of prickes , shall haue much a doe to awoyd s●rrope of roses : and he that eateth nettles for prouender , hath a priuiledge to pisse vpon lillies for litter . i prethée swéete natures darling , insult not ouermuch vpon quiet men : a worme that is troden vpon will turne againe , and patience loues not to be made a cart of croydon . i doe begin with thée new , but if i sée thée not mend thy conditions , i le tell you another tale shortly : thou shalt sée that i can do ●t , i could bring in my author to tell thée to thy fare , that he hath found a knaue in grosse , of thée : but i can say , i haue found thee a foole in retaile : thou séest simplicity can not double , nor plaine dealing cannot dissemble , i could wish thée to amend thy life , and take heede of the beadle . vale qui rediculose haec legeris . finis . notes, typically marginal, from the original text notes for div a10749-e130 * the nature of this bird is : that building her nest vnder the couer of houses ( as the swallow doth with vs ) leaus euer behinde her for the owner of the house , one young one , in token of her thankfulnesse : and as i may say , for pawne of her rent . notes for div a10749-e510 the naturall cause why a hen thrust through the head with a bodkin doth liue notwithstanding . this is pretty if it be cleanely done . this is easily don , hovvbeit being nimbly done it vvill deccaue the sight of the beholders . spel this word backward and you shall see what a slouenly charme this is etish . natvrall and artificiall conclvsions. compiled first in latine, by the worthiest and best authors, both of the famous university of padua in italy, and divers other places. englished since, and set forth by thomas hill, londoner, whose own experiments in this kinde, were held most excellent. and now againe published, with a new addition of rarities, for the practise of sundry artificers; as also to recreate wits withall at vacant times. hill, thomas, b. ca. 1528. this text is an enriched version of the tcp digital transcription a43811 of text r209384 in the english short title catalog (wing h2018). textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. the text has been tokenized and linguistically annotated with morphadorner. the annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). textual changes aim at restoring the text the author or stationer meant to publish. this text has not been fully proofread approx. 99 kb of xml-encoded text transcribed from 56 1-bit group-iv tiff page images. earlyprint project evanston,il, notre dame, in, st. louis, mo 2017 a43811 wing h2018 estc r209384 99834987 99834987 39638 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a43811) transcribed from: (early english books online ; image set 39638) images scanned from microfilm: (early english books, 1641-1700 ; 1778:31) natvrall and artificiall conclvsions. compiled first in latine, by the worthiest and best authors, both of the famous university of padua in italy, and divers other places. englished since, and set forth by thomas hill, londoner, whose own experiments in this kinde, were held most excellent. and now againe published, with a new addition of rarities, for the practise of sundry artificers; as also to recreate wits withall at vacant times. hill, thomas, b. ca. 1528. [112] p. printed by iane bell, dwelling at the east end of christs-church, london : 1650 [i.e. 1649] the first leaf is blank. signatures a-g. annotation on thomason copy: "octo: 2: 1649"; the '50' in the imprint has been crossed out. reproductions of the originals in the british library and the bodleian library. eng magic -early works to 1800. magic tricks -early works to 1800. a43811 r209384 (wing h2018). civilwar no natvrall and artificiall conclvsions. compiled first in latine, by the worthiest and best authors, both of the famous university of padua in hill, thomas 1649 19491 216 0 0 0 2 0 121 f the rate of 121 defects per 10,000 words puts this text in the f category of texts with 100 or more defects per 10,000 words. 2005-03 tcp assigned for keying and markup 2005-05 spi global keyed and coded from proquest page images 2005-07 judith siefring sampled and proofread 2005-07 judith siefring text and markup reviewed and edited 2005-10 pfs batch review (qc) and xml conversion natvrall and artificiall conclvsions . compiled first in latine , by the worthiest and best authors , both of the famous vniversity of padua in italy , and divers other places . ●nglished since , and set forth by thomas hill , londoner , whose own experiments in this kinde , were held most excellent . and now againe published , with a new addition of rarities , for the practise of sundry artificers ; as also to recreate wits withall at vacant times . london , ●●inted by iane bell , dwelling at the east end of christs-church , 1650. a table for the ready finding out of every conclusion and receit contained in this booke . the sundry properties of the adamant-stone . 1. the secret properties of the egge . 2. a conclusion of an hasell sticke . 3. a proper practice to make a capon to bring up young chickens . 4. to make any fowl , of what condition soever the same bee , to have feathers all white . 5. a conceit to make a candle burne in the water . 6. to make a woman that she shall not eat of the meats set upon the table . 7. a proper secret of the philosophers , to make a stone burne without fire . 8. to make one see fearefull sights in his fleepe . 9. to turne water into wine , a proper sec●et . 10. to make a light or candle to indure burning ▪ without going out by any winde , so long as the substance endur●th . 11. how to make quarters of wood to hang so fast together , that they cannot bee shaken asunder without breaking : or to lay knives or tobacco-pipes triangular . 12. how to make a colour like to gold , in understanding this secret . 13. to make silver like any mettall , which shall so continue a long time . 14. how to stick an iron or steele bodkin into the head of either cock , henne or chicken . 15. to make a candle that will not goe out untill the whole substance thereof bee wasted . 16. how to make iron soft . 17. to make a sword , dagger or knife to cut iron so easily as lead . 18. how to keepe weapons cleane and faire for a long time . 19. a very excellent and easie conclusion to make steele soft as paste . 20. an experienced and apt conceit , how to make hennes lay egges all winter through . 21. a rare and strange device how to make thy chamber appeare full of snakes and adders . 22. how to make letters perfectly appeare of the colour of gold , copper or silver . 23. how to make any piece of iron to appeare like gold . 24. how to have fresh roses at all times of the yeare , sundry wayes taught . 25 how to make beanes and other seedes to grow up within the space of foure houres . 26. to make a candle of ice , to burne like unto another candle . 27. how to make flesh seeme to crawl full of wormes . 28. to make a light in the night time , that all things about thy hall or parlour shall appeare in sight both blacke and greene . 29. how to make rootes to have what proportion you will on them . 30. how to breake a stone with the fist , of the thicknesse of ones hand . 31. to make an hearbe to grow , which shall have many savours and tastes . 32 how to make sundry devices or armes or such in a rose , carnation , flower-de-luce , or lilly . 33. to write what you list on a steele dagger or knife . 34 how to breake a new and bigge rope with the hands onely . 35. how to make white flowers , to become red . 36. how to make a hollow ring to dance by it selfe , a proper secret . 37. to make glew to hold together so hard as a stone , a proper secret . 38. how to make an apple move on the table , a proper secret . 39. to make roses and other flowers that be red , to become white . 40. how to write letters on an egshel , that the same letters may appeare within on the egge . 41. how to kill fleas divers waies . 42. how to make a pot of glasse not to sinke in the water , a proper secret . 43 to make a bottle or a narrow mouth●d pot full of water or milke not to spill or shed forth . 44 how to make a thin glew , very profitable , a proper secret . 45. how to draw a ring off : being very hard thrust on , and the finger swelled therewith . 46. to make fruits , as apples , peares , quinces , and such like , to have what proper forme you will on them . 47. a device how to cut a glasse ; a proper secret . 48. a rare experiment how to walke on the water . 49. how to soften christall , to imprint what you list thereon , a proper secret . 50. to make a candle after strange manner to burne , a proper secret . 51. how to draw many candles the one after the other , being laid a foot distance , or more asunder . 52. how to cut an apple into many pieces without harming of the skinne or paring . 53. how to make a cup of glasse being set in the fire not to burne . 54. how to make quick-silver , in a manner so hard as silver . 55. a pretty conceit , to catch fowles without a net . 56. how to make a candle to be marvailed at , a proper secret . 57. how to see many wondrous and strange signes in , an urinall . 58. how to make a loafe of bread new set upon the table to leap off . 59. how to make an egge flie about , a merry conclusion . 60. how to make an artificiall fire divers wayes : which will seeme very marvailous . 61. how to know a natural precious stone from a counterfeit . 62. how to make a man appeare on a flame burning , without any harme . 63. a new conceited conclusion to make a chamber appeare as light by night as by day . 64. how to make two dogges fight together , a proper secret . how to make a bitch that she shall not after bee desired to bee covered with any dogge . 66. how to cast forth any worme or snake entred within the body . 67. an experiment how to make a blown bladder to dance and skip about from place to place . 68. how to make a henne run away with great feare . 69. how to finde a person drowned that hath been sought for . 70. how to deale with iron , many wayes right profitable . 71. to light a candle at the mouth of an image painted on the wall . 72. to take fish by night , 73. how to make that no dogge shall barke at you . 74. a secret to make birds come to your culver-house . 75. an excellent conclusion how to put an apple into a violl . 76. to put an egge into a violl . 77 to make folke seeme blacke . 78 to prove if a maiden be cleane . 79. to know if a sicke person shall die or not . 80. to make salt water fresh . 81. to see by night as by day . 82. to kindle fire at the sunne . 83. to make flesh cleave in the pot. 84 an easie way to take birds . 85. to make silke-wormes . 86. how to take away haires . 17. to fat hens or capons . 88. that one shall not be drunke 89. to make a good bait for fish at all seasons of the yeare . 90. a conceit to make an egge goe up to a speares end . 91. a device to make the pottage run out of the pot. 92. to make fish or flesh seeme raw . 93. to kill hennes or docks . 94. how to make coales that they shall last a great while . 95. ad capiend●m pisces . 96. a receit , whereby a man shall not be weary of going . 97. to make yarne and linnen-cloath become white . 98. how to make that a horse may not goe through a street . 99. to know if a woman be with a man-child or not . 100. a true experiment to ease thy feet for going . 101. to preserve your teeth faire , white and cleane . 102. a pretty device to take fleas . 103. how to make abundance of nails , or other pieces of iron to hang one upon the other by the load-stone . 104. how with a load-stone to make pieces delivered on a shovell-board , to be dewces or traies at pleasure . 105. a new receit for a cooke , how with one spit , and with one equall fire to keepe one capon raw , the second to boyle , and the third to rost . 106. to make one that they shall not sleepe , or to sleepe when you please . 107 how ( by a new secret ) to make a paire of bowles to lie as neere the jacke as you please . 108. an excellent experiment , to make artificiall cloves . 109. a rare device to make a walnut , that when you crack it , there shall be biskets and carawaies in it , or a poefie written in a paper . 110. a neat conclusion , whether a man and woman shall marry or not . 111. a conceit to finde whether of the married couple die first . 112. an approved perfume . 113. a conclusion , to finde out whether a man shall win or loose at play . 114. to make steele or christall soft . 115. how to set a varnish or colour on iron or steele . how to gild upon iron or steele . 117. an artificiall experiment , to cast sugar into the forme of either birdes or beastes , in whatsoever posture you are disposed . 118. a very usefull secret for the making of divers inkes . 119. how to make one speake in their sleepe , whatsoever you would demand . 120. an easie conclusion for the making of gumme-water , 121. how to make a thiefe affraid to come into your house . 122. how to cast a perfect silver colour upon any copper . 123. a spo●tive conclusion to make a whole heard of cattell to flie from you or follow you when you please . 124. to make haire shine like gold . 125 how to make a receipt that neither rat nor mouse shall eat or gnaw of your cheese . 126. a very easie and merry conceit to keepe off fleas from your chambers . 127. how to make of paper a bird , frog , or other artificiall creature to creepe on the ground , flie , or runne upon a wall or post . 128. how to make sport amongst duckes , hens , or other poultrey . 129. an easie way to make discord or peace betweene any parties . 130 to make a sportive conclusion with a cat , by putting her into a small washing bole , in a pond , river , &c. 131. how to make a pretty house-sport with a cat . 132. to make a cat piss out the fire . 133. how a wager may be laid that a catte shall draw a simple fellow over a pond , mote , &c. 134. an approved artificiall conclusion for making of past-royall , white . 135. of an hearbe which will make one to bee very forgetfull . 136. how to drive away all inchantments , or vvitchcraft . 137. how you may doe to serve a tapster such a tricke , that he shall not be able to froth his cans or jugs . 138. an experien'd naturall meanes to preserve your house in safety from thunder and lightning . 139. a good drinke for travellers , or such like , when they shall happen to want ale or beere in their inne . 140. how to keepe beere or ale from sowring in the heate of summer , or when it beginneth to be dead . 141. how to take crowes , kites , magpies or jack-dawes alive . 142. to hang a gourd , cowcumber , or great apple up in your house , that you may have wheate , barley , rie or pease to grow out thereof . 143. how to finde out a delusion of the vinteners , in mixing water with their clarets and whites , or honey with their other sweet wines . 144. to preserve a man from being drunke , or make a drunken man to become againe sober . the vertue of a rare cole , that is to be found but one houre in the day , and one day in the yeare . 146. the end of the table . naturall and artificiall conclvsions . i. the sundry properties of the adamant stone . first , if any how the adamant stone in his hand , under a goblet or silver bowle , or under a table , and that the same be moved to and fro in the hand ; then in the like manner will the iron or néedle lying in the goblet , or one the table , move to and fro and round about . also the adamant sometimes with the one corner will draw iron unto it , and with the other corner put the iron from it . also if any anoynteth this stone with garlike , it doth then hinder the stone from drawing any iron or needle unto it , although the needle should be laid on the stone . and some write that this stone will also draw glasse unto it , in like manner as it doth the iron . ii. the secret properties of the egge and first , the round egge set under the henne bringeth forth a henne chicken , and the long egge set under the henne , bringeth forth a cocke chicken . also the egge with the shell laid to steepe in vinegar for three dayes space , doth after so soften it , that any may worke the same at length like unto waxe . and the same egge afterward laid in the water , doth come againe unto the former state . also , if an egge be painted with sundry colours , and the same set under a henne to bring forth , she shall hatch a chicken having such feathers , like unto the colours painted on the egge . also the egge laid for three dayes to steepe in strong vinegar , and after for one whole moneth laid to dry againe in the sunne , shall after ( by degrees ) come to the hardnesse of a stone . iii. a proper conclusion of an hasell sticke . first , take an hasell s●cke of a yard long , being new cut off , and cleave the same just in the middle , giving the one end so cleaved unto thy companion to hold in both his hands , and the other end hold your selfe in both your hands after such sort , that both the inner parts of the sticke may looke one right against the other , in the laying downe on the ground , and must also bee laid asunder unto the breadth of two fingers , in such sort that they may touch together at some one place , by an overthwart manner ; and within a while after , you shall see them draw and joyne together againe of themselves . and this understand , that the sticke must be new cleaved soone after the cutting up of it , for otherwise this sticke worketh not the proper effect . iv. a proper practice to make a capon to bring up young chickens . first , to doe this , take a capon and pull the belly bare of feathers , and after rub the naked place with nettles , setting young chickens under him , and he will then miraculously cherish them , and bring them kindly up . and the rather , if you accustome to use the capon the like for a time . for by that meanes hee is moved the willinger to cherish , bring up , and feede , yea and to love them so well , as the henne naturally would doe . and the reason of this is , in that through the pricking of the nettles , hee is thereby the rather desirous to touch the soft downe and fathers of the young chickens sitying under him . v. to make any fowl of what condition soever the same be , to have feathers all white . to doe this , take the eggs and roule them in the juyce of the hearbe called mouse-eare , or in the hearb called houseleeke , or otherwise in oyle ( after the mind of cardanus ) and after put the egges againe in the nest , and after the hatching , their feathers shall grow white . vi . how to make a candle burne in the water . and to doe this , take vvaxe , brimstone and vinegar , of each a like quantity ; boyle these all together over the fire , untill the vinegar appeare all consumed ; and then after of that waxe remaining make a candle , and you shall see the proper effect as avove is written . vii . to make a vvoman that she shall not eat of the meates set upon the table . to doe this , take a little of the greene bas●ll , and when one bringeth any dishes of meat unto the table , then put the same hearbe secretly under one of the platters or dishes , that she espie it not and as long as the hearb so lyeth on the ; table , the vvoman shall eat nothing of that meate in the platter or dish , which covereth the hearbe . viii . a proper se●ret of the philosophers , to make a stone to burne without fire . and to doe this , take calamit , brimstone , un●●aked l●me . pitch , ceruse , of each of these three drames , of camphora one dram , asphaltum three drammes ; all these make in powder , and put the same in a strong potte , well stopped , and after make a fire under the pot , encreasing the same by little and little , untill the powder in the pot become so hard as a stone ; and when you will have it burne , then rubbe the same well with a cloath , and it will burne suddenly : and when you will put the same out , then spit upon it , and after set the same in a moist place , and it will goe out . ix . to make one to see fearefull sights in his sleepe . and to doe ●his , take the blood of a lapwing , and therewith anoint the pulses of thy forehead , before thy going to rest , and then after in thy s●eepe thou shalt see both marvailous and ●earefull ●ightes , as vitalis medicus writeth . also he writeth , that if a man eateth in the evening before his going to bed of the hearb named nightshade , or mandrake , or henbane , he shall see in his s●eepe pleasant sights . x. how to turne vvater into vvine , ●a proper secret . if thou wilt convert or turne ▪ water into wine , then fill a brasse pot with the best wine , ●etting upon the head of the pot a limbecke , and distill the wine out , and the lees remaining after the distillation , drie them , and bring them into fine powder , which equally mixed with the water , doth so cause the vvater to have both the colour and taste of the same vvine . and the like unto this may be wrought and done in a rose limbecke . also a loafe of barley bread hot drawne out of the oven , and broken into great peeces hot , and laid so to soke in good wine ; which péeces when they shall bee well s●ken in the vvine , let them dry in the sunne , and after ●oke of that bread in fa●re water , and it will after receive both the colour and taste of that wine . xi . to make a light or candle to indure burning without going out by any winde so long as the substance endureth . to doe this , make a weeke after thy discretion , which infuse in the oyle of hemp-seede , and after into molten tallow , as you would properly make a weeke or cotten candle , letting the same to hang somewhat untill it be cold , then light it in the like sort as you doe a common candle , and it will not after goe out with any winde so long as the substance endureth . and in like sort may light be made to serve in the night time , if so be that ●ine linnen ragges be first soked in the oyle of hemp-seed , and after dipped into molten tallow ; which so bound or wrought on a staff● end , to carry about , or otherwise lying on a staffes end in an iron plate . xii . how to make quarters of wood to hang so fast together , that they cannot be shaken asunder without breaking : or to lay knives or tobacco pipes triangular . to make quarters ●old and hang together thus without tying , must bee done on this wise . first , lay one of the quarters downe , as these two letters a. and b. doe instruct , on the which lay the other quarter , even as these two letters c. and d. doe here represent , and one that c. and d. lay the third quarter , as the letters e. and f. doe here expresse , and in such sort , that e. and f. must lye under a. b. and being then thrust hard together they cannot fall away without breaking , in that a. and b. is stayed and held of e. and f. and e. and f. of c. and d. and c. and d. holden of a. and b. so that none of them can fall asunder , the one from the other . also that place where b. d. e. is holden or stayed together , and doth the like hold together , as by tryall of the same shall more manifestly appeare . also , the more and harder they be thrust rogether , the longer they continue so hanging together . and a like ●riall unto this may be assayed and proved , either with three stickes made flat for the nonce , or with three knives being alike , or three tobacco-pipes , if they be orderly used . xiii . how to make a colour like to gold , in understanding this secret . and to doe this , take of aloes hepaticke , and of salt niter , of each s●xe ounces , those grinde , and perfectly mixe together on a smoothe marble , or other hard stone ; that being so laboured together they can after bee separated by no meanes , and after distill the same in a limbicke of glasse well luted about , that you may so draw out all the moist substance that will come . and with this you may gilde what you list , understanding how to draw this liquor ▪ also by a shorter way and lesser paine , may you doe the like , although not so perfect as the other abovesaid , which indeed is right marvailous . and now this is on this wise : first , take of aloes hepaticke thrée ounces , of rosen sixe ounces , and of oyle of lin-séede well boyled , a pint and a halfe , these set over the fire in a pot , and mingle them well together , after straine the same liquor through a linnen cloath , putting it into a pot , which you must stop close , and so kéepe the same until you have need to gild any thing therewith . xiv . to make silver like any mettall , which shall so continue a long time . to effect this , take halfe an ounce of aqua-fortis , and a scruple of quick-silver , and a little of the tarter made of the vvhite vvine , and a little salt : these put all together in a pot or earthen pan , working and labouring the same together over hot imbers , which so done , you may after ( with this composition ) make ●ilver like any mettall you list , and to continue so a long time . xv . how to sticke an iron or steele bodkin into the head of either cocke , hen , or chicken . to doe this , write first these words following , that is to say , gibell , got , gabel , in a s●role , and bind the same about the bill of the cocke , hen , or chicken , to colour this secret withall ; which so done , then pierce the head of the bird just in the middle as you can guesse , with a very sharpe pointed bodkin ; and after set the bird downe , and you shall see the bird so lustily runne away from you , as if nothing were sticking in the head , if the pullet be bigge , unto the wonder of such as shall see the same . and now the reason of this is , in that the head and braine of the pullet , is divided into two parts in the bone , and the bone also doubled in in the middest , so that the bodkin may easily enter without danger , and of this the braine so pierced , the pullet neverthelesse liveth ; which if the ignorant see , they will perhaps beleeve , and thinke that the words onely doth the same , which is nothing lesse . xvi . to make a candle that will not goe out , untill the whole substance bewasted . and to doe this , take the best waxe and the purest brimstone , of each a like portion , which take and melt together , and after make a candle thereof , which being lighted , set the same in a candlesticke to burne . and the same candle so lighted , will not goe out untill the whole substance be spent . thus cardanus writeth . xvii . how to make iron soft , a proper secret . and to doe this , take the juyce of the hemlo●ke , and quench the iron in it , being well beated thrée or foure tims , letting it there remaine every time untill it be thorowly colde . also cardane writeth , that if you take oyle , putting into it molten lead seven times together , and after quench your iron red hot into that oyle , for foure or five times together , and it will so make the same soft to worke , xviii . to make a sword , dagger , or knife to cut iron so easily as lead . of this thing hermes writeth , if a sword , dagger or knife , being only iron and fashioned , and being red hot , if the same be afterward quenched into , the juyce of the radi●h , mixed with the liquor of the fresh wormes of the ground , or rather the water of artely distilled , being before somewhat bruised : such a sword , dagger , or knife , saith he , shall after have such a strange edge , if the same red hot be quenched foure or five times in it , that with the same you may cut iron so eas●ly as if it were lead . also he writeth , that if steele be often molten in the fornace , and be purified , untill the sam● be so white as silver in a manner , and then after of the same fashion , graving instruments with their edges and pointes orderly , like as to the art of graving belongeth ; which instruments being red hot , quencht after into the juyce of radish , and the distilled water of the wormes of the earth , mixed together : or else with the water of the wormes , drawne through a cleane linnen cloth ; so that there be so much of this water , as of the juyce of the radish , and then those instruments quencht foure or five times , in the above-said liquor ; and after will the edges and points of the instruments bee so hard , that you may cut and grave in any stone and iron , so easily as the same were lead . xix . how to keeqe weapons cleane and faire for a long time . and to doe this , take barrows grease , common oyle , new waxe , ceruse , of each a like , these temper togethee very well over a soft fire , untill they be thorowly incorporated , and after you have so done , anoynt the burnished weapon with this oyntment , and it shall so continue in the same brightnesse , in secula seculorum . and there cannot be a greater secret invented , for the kéeping bright of weapons thn this is , if these words be well understanded . xx . a very excellent and easie conclusion , how to make steele soft as paste . doe thus : take the gall of an oxe , mans vrine , vergis , and the juyce of the nettle , of each of these take a little quantity , and mixe them very diligently together ; then after quench the steele red hot in this liquor , foure or five times together , and it will after become so soft as paste : and this is a right proper and necessary secret to be understood of all such workmen as doe any matters in steele , as graving and such like , if these words be well marked . xxi . an experienced conceit , how to make hens lay eggs all winter thorow . to do this , take the tops of the nettles , when they begin to come unto s●ed , and dry them : which so dried , give a little of the same , with bran and hemp-seed mingled together , to your hens , and they shall every day after lay you an egge apiece . xxii . a rare and strange device , how to make thy chamber appear full of snakes and adders . to do this , kill a snake , putting the same into a pan with wax , and let it so long boil , until the same be thorow dried ; and of that wax make a candle , lighting the same in the chamber ; and within a while after shall appear , as though there were a thousand creeping in thy chamber . xxiii . how to make letters appeare of the colour of gold , copper or silver . and to doe this , take very cléere christall , and worde the same into marvailous fine powder , on a marble stone , and after mixe the same powder with the white of an egge , untill this bee so prepared to write with : and after with this confeccion , write what letters you will letting the fame drie : and after rub a gold ring , or any peece of gold on the same letters , and all the letters shall appeare like gold . and in the like sore may you make the letters appeare like silver or copper . xxiiii . how to make any peece of iron to appeare like gold . and to doe this , take foure butte● of raine water ▪ into which put ten drams of roach allum , and ten drams of oyntment , of roman vitrioll , and salt eemme , of each one an ounce , and a scruple of coppera●● ; and these boyle together ▪ after put therein a quart of vinegar and ▪ ta●●er , and ●ommon salt finely beaten to powder , of each three ounce● , all these inc●●p●●ate againe over a soft fi●e very well ▪ and after occupie the same which maketh a colour like unto gold . xxv . how to have fresh roses at all tim●● of the yeere sundry wayes taught . and first if you will have fresh roses at any time , so well as in the moneth of may , then gathe● the buds halfe o●●n in a manner , in the evening , when as the sunne is set and touch them not with thy hand in the ga●hering , but with a sharpe knife properly ga●her them , after lay the roses upon a boord , letting them to lye abroad in a faire night , all the night through , and then after have in readinesse a new earthen ▪ pot well glased within and without ▪ into which put the former roses before the sunne bee un in in the morning , and stop close the mouth of that pot with clay being mixed with horse dung and flocks , all tempered well together before , whereb● no air of the ru●● may pas● or breathe forth . after , set the same pot into the ground , covering it in dry sand ; and let no moist place be 〈◊〉 about the same . and now on this ●ase may you have fresh roses at any time of the y●r . also , take of the rose-buds in the spring-time , when they begin first to open , and put those into a green cane yet growing ; cleaving the same by little and little , until you may handsomely put in those buds ; and after 〈◊〉 that place with a thred , stopping the same about , that no air breathe out ; and after , cover that piece of the cane or ●ee● , so ●●und and stopped about , under the earth , bowing down the same stalk by little and little , that the same break not ; and cover the same well with the earth , letting it there remain so long as you li●t : and when you be m●nded to ha●e them forth , then cleave the cane by little and little , that you spoil ●ot the buds ; and after set them in the sun , or in luke-warm water , and they shall be open ●nd fair in a s●ort space , as in the midst of 〈◊〉 . also , if you will have dry roses to become fresh , then take a new glased pot , and wet the same within with rose-water , and after shut that pot with the roses very close , letting it so to stand for five days , and they shall be fresh . xxvi . how to make beans and other seeds to grow up in the space of four hours . and first , to make beans grow up in an hours space , take the beans , and put them in hot oil ; let them there remain for eleven days , and after dry them . and when you will make proof of them , then set the beans , and go to dinner ; and by that time you rise again from the table , and go look on them , you shall finde them grown up well a s●an high . and the like you may do with gourds . and now to make the gourds grow up in the space of four hours , both with leaves and flowers , take the seeds of the gourd , and let them lie in the blood of a ●anguine young man , and let them there remain for fifteen days , in a moist place , and in a pot well stopped ; and after take them forth , and let them bee dryed well in the sunne : and when you will sowe or plant them , then take a dish-full or two of good earth , and drie the same well ; after wet the same with a little fresh water ▪ and after have warme water , powring the same upon this earth untill it become sufficient soft , and then plant your seeds in it ▪ and within three or foure houres after you shall have gourds growne up together with leaves and with flowers . and the like may you doe with the 〈◊〉 , 〈◊〉 , and divers other green seedes . xxvii . to make a candle of ice to burn like unto another candle . to doe this , make a candle of brimstone , which with the powder of a coale smeared about , and after in the winter time drowne the same in water , but cover the head of it with a paper , and after hang the same at the mouth of some gutter which droppeth fast , whereby it may so bee covered with halfe a finger thicknnesse of ice in the morning , and after being lighted , it will then burne unto the wonder of such as shall see the same . also take pure vvaxe and fine brimstone purified , of earth alike : melt these together , making thereof a candle ; and after take the powder of a c●ale finely beaten , and brimstone the like in powder , these sift through a serfe or linnen cloth , and after heating the candle , smeare the said candle about , so long untill it have ( as it were ) a thick crust round about the same , like unto the thicknesse of the backe of a knife : which after cover about the ●ead of it with a paper , and then hang the same at the mouth of a gutter , which droppeth fast , untill the ice cover it about a finger thick , then light the same , and it will burne like as if it were all ●f waxe . xxviii . to make flesh seem to crawl full of wormes . and to doe this , take harpe-strings , and cut them into very short peeces , which straw upon meate , being taken hot out of the pot , and those pieces will then move and stir about , like unto living worms . xxix . how to make a light in the night-time , that all things round about thy hall or parlour shall appear both black and green . to do this , take the black iuyce or ink of the fish named cuttle , and the like quantity of verdigrease : these mix well together , putting the same into a lamp , and dipping a week in that liquor ; then light the same , putting out the other lights in that room , and then shall all things round about that place , and the walls also , being white , appear both black and green , unto the marvel of such as shall see the same . xxx . how to make roots to have what proper form you will on them . to do this , take such green roots which ●e big , like as be the briony-roots , radish-roots , and rape or navew-roots , and of any of these roots carve and ●ut as you li●t , and after put the same into the earth , letting it there so long remain , until the same carving be covered with a skin . and on such wise may you make the counterfeit mandrakes , in fashioning in the briony-root , as both mattheolus and cardane do write , the form of a man with a pen-knife ; and setting the same root again into the earth , with the head of the root turned downward , and a little barley put under it , which after will cleave and hang fast into the head of the root , and appear like unto hair growing out of the same . xxxi . how to break a stone with the fist , of the thickness of ones hand . and to do this , first raise the edge of a flat stone upright from a plain boord ; or rather , from a big smoothe stone , in su●h sort , that it stand of it self , without any under-bearing or help ; and after , with thy fist sna●e hastily or quickly that part standing upright , w●●th falling together fl●● on the plaine boord or stone : doth to breake in so many pieces . and if the fist bée fr●●● li●r smi●●en , then the end of the stone toucheth the boords in the falling , 〈◊〉 that stroke in vaine : and breaketh not the same at that time . and in like manner may● life bee eas●ly broken with a small and easie stroke of the hande , 〈◊〉 that through the weight of the stone in the falling and helpe of the quick stroke , it doth of this so lightly breake , even as it were done with the vehement stroke of a 〈◊〉 . xxxii . to make an hearbe to grow , which shall have many savours and tasts . to doe this , first take one seed of the lettice , one seede of endive , one of smalledge , one of the ba●ll , one of the léeke , and of the parsley , all these put together in a hole in ●●ich sort , that one ●eede may touch another : but this remember , that you plant these together in the dung of an horse or an oxe , without any earth at all with them . and then after of these seedes shall grow up one proper hearbe , which will have so many savours and tasts , as there were seeds sowne together . xxxiii . how to make sundry devices or armes of such like in a rose , carnation , or flower-de-luce , or lilly . to doe this , take sal armoniacke grind● the same on a marble stone , with fine vineg●r , and a little sugar-candy , and keeepe the same in a narrow-necked pot or glasse , and after take your rose and dresse the leaves , fastening them with red wax , that they may so lye plaine and even : which so done ; then take a fine pencill , with the licour drawing on the leaves , what proper matter 〈◊〉 armes you list , and after let the same drie of it selfe , putting upon of the leafe-gold , or the leafe silver : and after pressing it lightly or gently downe with bombasse , and that which sticketh not then fast , falleth of● in the doing , and so your work● will remaine ●rim and faire . xxxiii . to write what you list on a steel dagger or knife . to do this , take an ounce of saltpeter , and an ounce of gréen copperas ; beat these grosly together , and after put the same into a strong battle of glass , distilling a water of it ; which water use on this wise : first , take yellow or red wax , stretching the same upon the dagger or knife , so far as you will draw or write thereupon , unto the thickness of a paper leaf , and somewhat more ; after , draw or write therein what you list , drawing or writing unto the stéel ; and then fill that hollow drawing or holes with the distilled water , which within a day and a night will have eaten it sufficiently . and the like may you draw and do on any other piece of stéel . xxxv . how to break a new and big rope , with the hands onely . to do this , take and fasten the one end of the cord or rope , either ●ith a nail driven fast into it , or about ● strong hook of iron , and after winde 〈◊〉 same three or four times , or of●ner , ●out thy hand , and the other end of the ●ord or rope winde about by the top of 〈◊〉 palm , ●etwéen the fore-finger and he ●umb , that the one part of the cord ●●y reach unto the nail , and the head , 〈◊〉 other end , unto the bottome of the palm , by which it must be again wind●● about , and after that winded again ●nce or twice about . and this so done , ●hen with a vehement p●uck and force ●●ay in the same part by which it is so ●●der-winded , or r●n with the cord , for ●hat the substance of the cord or rope which is under , both defend , that the ●●nd can take no harm by the hastie and ●trong pull : and take héed that the utter-●ost fold of the cord ●●ide not 〈◊〉 thy ●●nd . and to conclude , this 〈◊〉 , that in the n●●hty and hasty pluck together , the one fold of the cord doth to cut the other in sunder ▪ and then especially , ●hen as that part shall be set soft , which is between the hand and the nail , and that both the hand be strong , and then pluck out-right and quick . and now if xxxvi . how to make white flowers , like as the lilly , white rose , and such like to be red . tubbe , where you minde ●o plante your white flowers to become re● , and after they be so planted in the 〈◊〉 , then let them not be watered at any time with any other water then this , which is made on this wise : lake water , putting therein a certain● quantity of brasill finely 〈◊〉 and boyle the same unto a third parte , which water after take , and being through cold● water by little and little the same earth ▪ as both at morning and evening and water it at no time with any other water then this ▪ untill you see that the same water first have taken effect . xxxvii . how to make a hollow ring to dance by it self , a proper secret . to doe this , take a ring round about hollow , into which put quick-silver and stop the same fast that it run●e no● forth : after h●●re the ring somewhere in the fire , or let it 〈…〉 the fi●e , and be●ng 〈◊〉 lay the 〈◊〉 on a table or stoole , which by and by after will beginne to dance of it selfe , untill it be cold againe . xxxviii . to make glue to hold together so hard as a stone : a proper secret . and to do this , take unstekt lyme , and quench the same with wine , and beat the same into fine powder , mixing therewith both figs and swines grease , and after labour them well together : for this ( as pliny writeth ) passeth the hardness of a stone . also , take greek pitch , rozen , and the powder of lyle-stones ; these mix together : and when you will occupie of the same , then heat it over the fire , and work therewith ▪ for when the same is cold , it holdeth them together so hard as any nail . also , take of spuma ferri one pound , of lyle-sheards two pound , of unstekt lyme four pound , of oil of linséed so much as shall suf●ice to prepare and work them together : for this glue is marvellous strong , and indéed neither feareth nor yeeldeth to water nor fire . xxxix . how to make an apple move on the table ; a proper secret . to doe this , take an aple and cut the same in the middest , and in the one halfe make a round hole , putting therein a blacke béetle , and so lay the halfe on the table , and it will then move . xl . to make roses and other flowers that be red , to become white . and to doe this , take brimstone beating the same into fine pouder , which pouder burne on a new tyle-stone , holding such red flowers or roses over the smoake of it , whiles it so burneth , and they will after become white ; and on this wise you may make your roses halfe white and halfe red , or one leafe white , and another red , by a cep of paper so cut for the nonce . xli . how to write letters on the egshell , that the same letters may appeare within on the egge . to doe this , take a little quantitie both of galles and allome , which worke together with vineger , and after write with this liquor what you will on the shell , and that dryed , laye then the egge in vrine , else annoint the egge about with waxe , unto the thicknesse of a paper or somwhat more , and with a fine bodkin write déep letters , that the holes may be open , and the letters apparant , into the which holes powre of this liquor , and when the same is dryed on the egge , then séeth the egge untill it be hard , and after lay the same to soke in sharpe vineger , through the which soking the letters will so passe through the shell , that the letters may be easily discerned on the egge after the shell is pulled off from it . xlii . how to kill fleas divers wayes . first , to gather all the fleas of thy chamber into one place , annoint a staffe with greace of a foxe , or hedghogge , and lay the staffe againe where you list in your chamber , and it shall so gather all the fleas by it . also fill a dish with goats bloud , and set the same by the bed , and all the fleas will come to it round about . and the like will they do by the bloud of the hedghog . also take the fat of a goat , and annoint what you list therewith , and set the same under your bed , and all the fleas will gather unto the same . also take lupines or flat beanes , and boyle them in water with wormewood , and that water sprinkle well about the chamber , and all the fleas shall avoide that chamber . also take an apple of coloquintida , and infuse the same in water , and in that water boyle wormewood , which cast about the chamber , killeth all the fleas . and the like doth the peach leaves , or vervine , or coliander boyled in water , and so cast about . xliii . how to make a pot of glasse not to sinke in the water , a proper secret . to doe this , first fill a glasse pot full of water , or wine unto the brim , for otherwise it sinketh downe , and is drowned in the setting of it in the water : the reason of which appeareth by this demonstration . imagine that the pot be d. whose neck is a. b. c. that vacant part of it a. b. in that a. b. doth beare above water , through the very ayre which is contained therein ; and the weight of the glasse a. b. draweth toward the center , and a.b. c. can not descend by straight line downe , for that it shall labour in vaine . and therfore the signifier d. voweth in that d. when as wine is set in the water , it resisteth not , and therefore a. b. doth descend untill it come unto the upper face of the water , but when a. b. shall be in the upper face of the water , the part e. is then drowned , in that it is the nether part , and all the necke of the pot . xliiii . to make a bottle or a narrow mouth'd pot full of water or milke not to spill or shed forth . to doe this : take a bottle or narrow mouth'd pot , and fill the same unto the brimme , after cover the mouth with a paper , and then turne the mouth downeward on the mouth of an other pot , and nothing shall shed forth , as by a triall in filling the one pot with milke , and the other may be séene . xlv . how to make a thin glew , very profitable ; a proper secret . to doe this , take the glew made of fishes , beating the same strongly on an anvil , untill it be thin , which after lay to soke in water untill it becometh very soft and tender , which will be within five or sixe houres , and then worke it like paste to make small roles thereof , which when it is like unto paste , stretch it or draw it out very thin , and when you will worke with it , then put of the same into an earthen pot with a little faire water over hot embers , and skim the same very cleane , and let it so séeth a little while , after worke with the same , kéeping it still over the hot embers , untill you have done with it , for so it fasteneth and bindeth the stronger . and in such sort , that it fasteneth pieces of glasse together . xlvi . how to draw a ring off , being very hard thrust on , and the finger swelled . if either man or woman hath thrust a ring so hard on their finger , that he or she cannot draw the same off , through the swelling of the finger : then thréed a needle , and draw the same under a ring , and winde the thréed about the thréed on the other side , and so often wind the threed about , and diligently consider that the whole joynt and part of the finger , lying or being betwéene the joynt , and the ring , be covered about with the thréed , and that no part be ●eene of the skinne , through the close covering of the thréed , and even draw the needle againe under the ring , and wind the thréed like about on the other side , and that speedily , whereby the ring drawne and removed on the thréed by little and little may so passe over the joynt and come off . but whilest you are in the doing of this , make no tarriance or delay , for that the finger doth so lightly swell , that without great paine the ring cannot be drawne off . xlvii . to make fruits , as apples , peares , quinces , and such like to have what proper forme you will on them . to doe this , counterfeit on a piece of wood , being in bignesse to the fruit which you desire , what forme you will ? or else cut romane or other fashiond letters in it , to expresse ( if you list ) some proper words ; which so done , then make a mold with water and chalke , unto the thicknes of thy little finger , the same part into just the halfe . and when this mold is dry , which soone dryeth , separate then the same from the wood with oyle before . and when you have gotten off the mold from the wood , and parted it in two just halfes , then take the same mold , and bind it most close unto the fruit , being growne unto his halfe bignesse , and let it so continue untill the fruite be come unto his full bignesse , and then take the mold away , and you shall sée the tryall of the former taught . xlviii . how to cut a glasse ; a proper secret . to do this , stéep a thréed in oyle and brimstone mixt together , and compasse the glasse with the thréed , in the place where you would have it parted , and after kindle and light the same , and often doe thus , untill the place be hot , and after compasse the same with a thréed wet in cold water , and it will part so cleane a sunder , as if the same had béen cut with a sharp pointed diamond . xlix . how to walke on the water . for to doe this , take two little timbrels , and hinde them under the soles of thy féete , and at a staves end fasten another ; and with these you may walke on the water , unto the wonder of all such as shall sée the same : if so be you often exercise the same with a certaine boldnesse and lightnesse of the body . l. how to soften christall , to imprint what you list , a proper secret . to doe this , take the blood of a lamb , and the blood of a weather , mixing these together , after take the christall stone , heating it in the fire burning hot , and then quench it in the blood , which after will become as soft as paste , then with a copper print worke therein what you list , and after set the same abroad in the ayre , and it will come againe unto the former hardnesse . li. to make a candle after a strange manner to burne ; a proper secret . for to doe this , first make a wéeke of silke , and infuse the same in the oyle of hempséed , and when the wéeke shall be sufficiently soked ; role the same in snow , untill it be of the bignesse of a great candle , whereby it may so be well wrought together , and after light the same , setting it in a sticke , and it will give the like light as a waxe candle . also make a candle of parpen stone and waxe together , about the which roule snow ▪ and the snow will burne untill it be all wasted . also take snow , and mixe therewith the pouder of camphire , and of the same make a candle , and it will burne being lighted . lii . how to draw many candles the one after the other , being laid a foot distance or more asunder . for this , take brimstone , orpiment , and oyle , these labour together , and make thereof an oyntment , after take so many candles as may well serve your table , which lay on the table a large foot asunder , and all a row , the one behind the other as long as you lift to lay them , yea , an hundred may you lay downe on this wise a length , if you lay them strait , then ●ake a long thréed , and annoint the same in this ointment , which after lay along on the candles , and after drawing the formost , all will follow by order . liii . how to cut an apple into many pieces without harming of the skin or paring . to doe this , take a most fine néedle , with a small thréed , and thrust the same by little and little under the paring , and thrust it in againe right against the place , untill you have so gone round about the outside of the apple . and this also remember that you thrust the néedle through the paring at straite corners one against the other of the apple , and this so often do untill you come againe unto the first place where you began . and if so be you would divide the same in six or eight pieces , then draw the thréed againe by a like distance , alwaies taking héede to divide the apple under the skin , and when you have thus done with the apple , and the peeces y●t covered with the skin , then draw out the ends of the thréed , and you shall after divide the apple within without harming of the paring or skin into so many péeces as you list . and when you have thus drawne out , and taken the thréed quite away , you may kéepe the apple so long as you thinke requis●te . liv. how to make a cup of glasse being set in the fier not to burne . and to doe this , take what cup or pot of glasse you list , and séethe the same in common oyle , by the space of five houres , and after take it forth , and it will be then made so strong that the said cup of glasse or pot , will indure the heat of the fire . lv . how to make quick-silver , in a manner so hard as silver . and to doe this , take the strongest vineger , and whites of egges wel beaten together , and thrée ounces of quicksilver , unto one of the other : these first distill together in a limbeck wel luted , and in that distilled water put the quicksilver , and it will be after so hard , that you may worke it with the hammer . also take quick-silver , and wash it in the distilled water of mans blood , and every time you wash the same , let it drie , and in the end it will come to be so hard as silver . lvi . a prety conceit , to catch fowles without a net . to doe this , take arsenick , putting the same in water , and in that water boyle wheate , or any other grain , and cast the same forth unto fowls , and so many as eate thereof , will not be able afterward to flye away . and take the iuice of celidone , and infuse wheat in the same , letting it there remain for thrée daies , after give the same to fowles to eate , and such as eate thereof you may after take with the hand . also take wheat , putting it in wine lées , and let the same remaine there eight dayes , after that put it into the juice of celandine and horehound , to stéepe , which so done , then give of the same ●nto the foules to eate , and such as ea●e thereof cannot flye away . lvii . to make a candle to be marveilud at . a proper secret . and to doe this , take foure ounces of salt niter , sixe ounces of fine frankinsence , thrée ounces of brimstone , sixe ounces of oyle , and sixe ounces of the milke of cataputia ; all these beat fine , and mixe together , after take thrée ounces of waxe , and make them a candle of altogether , in the end of which candlesticke , sticke déepe a néedle , and after set the same in a narrow mouth'd glasse full of water , and you shall sée after what the same will doe . lviii . how to see many wondrous & strange signes in an vrinall . and to sée these , take a new and cleane washed vrinall , into which powre either cleane water , or other running water , after take the white of a new laid egge , and a little saffron binding it in a cleane linnen cloth , after that powre a little of the water into a dish , and put the cloth with the saffron into it , so long untill it have coloured it somewhat , and being on this wise , then beat the white of the egge with this water seven or eight times with thy finger , and then powre the same into the vrinall , and you shall after sée in it towers , castels , hills , and many other strange sightes . lix . how to make a loafe of bread new set upon the table to leape off . to doe this take a quill , filling the same with quick-silver , and stopping it close , thrust the same after into ● hot loaf , new drawn out of the oven , and the loaf will by and by dance upon the table . lx . how to make an egge flee about : a merry conclusion . to do this , take a goose-egge , and after the opening and cleansing of it , take a bat that flieth in the evening , which put into the shell ; then glue it fast about on the top , and the bat will flie away with it ; which perhaps will be thought of some to flie about in the air of it self . lxi . how to make artificial fire divers ways ; which will seem marvellous . and first , to make a flame of fire to pass suddenly out of the mouth of a pot full of water , take an egge , making a hole in the head , and draw out all the substance of the same : which so done , then fill the same with the powder of brimstone and un●●ekt lime mixed to●ether , shutting the mouth with wax , and so let it fall to the bottom of a qu●●tpot full of water , taking quickly your hand away , and suddenly will issue forth a flame out of the mouth of the pot . and also , if thou wilt spit fire out of thy mouth without pain , and to do thée no harm , take the powder of the willow-stick , finely beaten and ●er●ed , with the which ●oyn a little new silk , making it ●ound up , like unto a ball ; into which ●ut this powder , wrapping the silk well about it ; and after , put within it , with the powder , a little fine flax , and then properly stitch it up round about : which so done , then cut it open a little on the one side , putting a quick cole or a light candle unto it , to set it on fire a little : then put it again into thy mouth , holding the same softly with thy téeth , and turning also the part cut inward in thy mouth ; and when thou wilt spit fire out , then hold the ●all strongly in thy mouth , and blowe , and the ●ookers on shall sée then a great flame i●sue forth of thy mouth , and do thée no harm at all . also , to make fire flie up in the air , t●●e towe , and wet the same in aqua vitae ; and after put fire to it , and blowe the same away , which after will flie up in the air , and burn . lxii . how to know a natural precious stone from a counterfeit . to do this , rub the same on lead ; and if it change the colour , then it is counterfeit ; if it change not , then it is a natural stone . also , if the stone have like unto a bladder within , then it is counterfeit . lxiii . how to make a man to appear on a flame burning , without any harm . for to do this , take brimstone , or●iment , and common oil ; of these make an ointment , with the which anoint thy garments all about , and thy head and hands ; and after light the same , and it will burn all at once , without harm . also , take juyce of adders tongue , the juyce of march-mallows , or other mallows , and the white of an egge ; these mix together , anointing therewith all about thy body ; and then cast the fine powder of brimstone on the same , setting it over a fire , and it will strangely bur●● , and yet neither harm hands nor garments which shall be anointed therewith . lxiv . a new conceited conclusion , to make a chamber as light by night as by day . to do this , take that part which shineth of the night worm , and bruise them well ; which after set in hot horse-dung in a glass stopped , and let it there so stand for fifteen days ; and after , distil the same in a limbeck of glass , with a soft fire : the which water so drawn , stop close in a narrow-neck'd pot of chrystal-glass , and h●ng the same in the entry of the house , and it will so give a very bright light . lxv· how to make two dogs fight together : a proper secret . to do this , take the seelifset of the wolf , and cast the same between two dogs ; and they shall so long fight together , as they lie there between them : and when you will have them to cease fighting , then take them away . lxvi . how to make a bitch ●hat she shall not desire to be covered with any dog . and to do this , take bees , and prepare them orderly , which after give unto the bitch with bread , or with meat , and she will not after suffer any dog to touch her . lxvii . how to cast forth any worm or snake entred within the body . and to do this , boil the herb basil over a soft fire , in vinegar ; which so boiled , give unto the patient to drink , and it shall cast the same up forthwith . and if the same be a snake entred within the body , then you may take writing ink , and good wine , mixing them together ; which after drink , and it will cast up whatsoever evil be in the body . lxviii . how to make a blown bladder to dance and skip about from place to place . to do this , put quicksilver in a bladder , and lay the bladder in a hot place , and it will after skip from place to place , without handling . lxix . how to make a hen to run away with great fear . for to do this , take the head of a kite , and tie the s●me a●●ut a hens neck , and she shal never ●ease running here and there , until you hav● taken away the same from her neck : and when you will take the same ●rom her ne●k , she will t●en move from you nothing at all . lxx . how to finde a person drowned , that hath been sought for . to do this , take a white lo●f , and cast the same into the water , n●er the suspected place , and it will forthwith go directly over the dead body , and there still abide ; by which you may well finde the dead body . lxxi . how to deal with iron many ways right profitable . first , to make iron as soft as paste , take vitriol , and salt ni●re , of ●ach alike , beating these to powder ; which after distil in a limbeck of glass ; and in this water lay your small pieces of iron for a day and a night ; which after cover in 〈…〉 dung for fiftéen days , and the same will become very soft , like unto ●aste : and with the same iron you may make seals , or g●ave , or otherwise imprint what you list on iron , so easily as into earth : and you may also beat and work the same iron so easily as lead . also , make a water of roch-allom , as is above-said , and in the same water quench your iron seven times , and it will make the iron so easily break as glass , and to make powder thereof . also , quench the iron in the dung of an ox or cow , tempered . with honey , oftentimes , and it will become so soft , that you may work the same like lead , with the hammer . also ▪ take salt armoniack well beaten , and mix the same with uns●ekt lime , and temper the same with cold water , like unto a thick broth ; and in this water temper the iron , and it shall after become white , fair , and very strong . also , take the juyce of the herb named palma christi , and with the same anoint thy hands ; and thou maist after handle iron fire●hat , without harm . and the like may youd● with the juyce of hemlock . also , take red arsenick , and red allom , of each alike ; these grinde into fine powder , mixing the ●ame with the juyce of seng●●en , or house-leek , and the gall of a bull , and anoint thy hands with the same ; and thou maist after handle burning iron ; and anointing thy feet , thou mayst go on hot grates of iron , or coles , without any danger . lxxii . to light a candle at the mouth of an image painted on the wall . to do this , take and put brimstone to the mouth of an image , and take a burning candle , and blowe it out ; an● ere the week be out , set it to the images mouth , and it will burn . and so ye may do against a glass . lxxiii . to take fish by night . take a lantern of glass , and put a burning candle in it , and set the lantern on the water , and the fishes will come to light . or else take nettles and housleek , and make juyce of them , and put it in a pond , and all the fishes will gather there : and if your hands be anointed therewith , you may take them at your pleasure . lxxiv . how to make no dog shall bark at you . take an herb called serpentine ; and by vertue thereof , no dog shall bark at you . lxxv . how to make birds come to your culver-house . cast barley stéeped in honey , where they do féed ; and they will gather to your culver-house . lxxvi . an excellent conclusion , how to put an apple into a vial. hang the vial on the twig of an apple-trée , and put a young apple in the mouth of the vial , and it will grow therein . and so ye may do with grapes , or other fruit . lxxvii . how to put an egge into a vial. stéep the egge two days and two nights in vinegar , and then roll it on a table softly , and it will stretch as wax ; and then may you put it in the vial , or draw it thorow a ring . lxxviii . to make folk seem black . pvt oil-olive in a lamp ▪ and put thereto fine powder of ground glass , and light it ; and all that be above it , will séem black as egyptians . lxxix . to prove if a maiden be clean . bvm mother-wort ▪ and let her take the smoke thereof in at her nose ; and if she be corrupt , she shall presently piss , or else not . otherwise , take gray neti●es while they be gréen , and let her pi●s on them : if she ●e no maiden , they will wither forthwith ; otherwise not . lxxx . to know if a sick person shall die , or not . take gray nettles , while they be green , and put them into the patients vrine : and if they remain green , he shall live ; and if they wither , not . lxxxi . to make salt water fresh . take clay , and put it into a bag , and strain it thorow until it b● clear , and it will be fresh . lxxxii . to see by night as by day . anoint your eyes with the blood of a bat ; and by this means you may effect your desire . lxxxiii . to kindle fire at the sun . take a very bright bason , and put a new looking-glass therein , and set the bason in the hottest sun , and lay about it very dry towe , small ●hop●ed , and the towe will take fire with the heat of the sun . lxxxiv . to make flesh cleave in the pot. take dwall or nightshade , and stamp it well , and put it in the pot with meat , and the meat will cleave together . lxxxv . an easie way to take birds . pvt barley in the juyce of rue , and vinegar , and cast it where the birds do haunt or come ; and as soon as they have eaten it , they cannot flie : and then ye may easily take them . lxxxvi . to make silk-worms . take the brain of a calf , and put it in a pit of mader , and let it lie thrée wéeks , and they will bréed of the brain , and ye may féed them with mulberries . lxxxvii . how to take away hairs . anoint the rough place with the blood of a bat , after that it is shaven ; and hair shall never grow there . lxxxviii . to fat hens or capons . make a déep pit in the earth , and make therein a b●d of dung , and a bed of nettles ; and do so , till it be full , and there kéep your pullen , till the herbs begin to g●ow ; and then let them out : and w●t●in a short while , they will be very fat . lxxxix . that one shall not be drunk . drink the juyce of yarrow , fasting , and ye shall not be drunk for no drink : and if ye were drunk , it will sober you . or else 〈◊〉 the marrow of 〈◊〉 fasting , and by this means ye shall not be drunk . xc . to make a good bait for fish , at ali seasons of the year . take wheat-flower , and tallow of a new-slain shéep , and the glair of an egge , and beat them all together , and vait them all therewith . xci . how to make an egge go up to a spears end . empty the egge at a little hole , and fill it full of may-dew , and stop the hole close with a little wax and parchment glued , that the dew go not out . then stick a spear in the earth , in the heat of the sun , and lay the egge by the spear , and it will mount to the top thereof , by the heat of the sun . xcii . to make pottage run out of the pot. take sope , and cast thereof into the pot , and it will run over . xciii . to make fish or flesh seem raw . take the blood of a wat , or of a kid , and dry it , and keep 〈◊〉 from the air ; then cast on fish or flesh that is hot , and it will séem raw . xciv . to kill hens or ducks . cast to them the seed of henbane , and ( having eaten thereof ) they will fall down as they were dead . xcv . how to make coles to burn a great while . make powder of s. johns wort ; and when the coles are wasted , and the fire néer out , cast it thereon , and let it lie . xcvi . ad capiendum pisces . recipe luce mullage , vel scolares sortas collectum ci●ca medium maii. quando luna sit plena , distemperata cum nigro sale , & serva in olla terrea ; & quando vis occupare , unge manus tuas , & lava in aqua vel loco ubi sunt pisces . xcvii . that a man shall not be weary of going . drink of the juyce of mugwort , and bear the herb about him , with the herb pedelion and crowfoot . xcviii . to make yarn and linen cloth become white . take a herring-barrel , and fill it nigh full of good ale-dreggs , and stop it fast : but ye must have a good dish-ful of parcht beans , and put them in a linen bag , and very hot put them to the dreggs , till they be cool ; and shut it fast , for the space of a quarter of an hour . then take two pound of allom , ground to subtil powder , and cast it therein ; and let it lie four days naturally well closed : then wash your yarn . xcix . to make that a horse may not go thorow a street . take the guts of a wolf , and lay them overthwart the stréet , and cover them with v or sand , and he will not go that way as long as the guts do lie there . probatum est . c. to know if a woman be with a man-childe , or not . take a di●h , and put water in it , and then let her milk her brest into the water ; and if it be a man-childe , it will fléet ; and if it be a woman-childe , it will sink . ci. an easie experiment to ease thy feet for going . and to do this , take the leaves of plantine , and stamp them well , and strain them , or otherwise preserve the juyce thereof , and anoint your feet therewith , and it will remove away the grief . also , upon the going of any great journey , if you put within each of your shooes or boots a leaf of plantine , it will both cool and refresh your feet , and likewise make you hold out mainly in travel . cii . to preserve your teeth fair , white , and clean . for the fair and neat keeping of the teeth , take barley-meal , honey , and salt , and mingle them together , and use therewith to rub your teeth at sundry times , especially in the morning ; and ( by this means ) they shall become very fair and white . ciii . an easie device to take fleas . anoint a pot with the grease of a buck , and set the same on your bed , and all the fleas will gather thereunto . or else the grease of a goupil , and anoint the place of the house therewith where ye would have them come , and they will be drawn thither . or else take leaves of dan , and lay them under your coverlet , or where ye will ; and when they be among the leaves , they cannot come away by any means . civ. how to make abundance of nails , or other pieces of iron , to hang one upon the other by the loadstone . first , take a nail , and knock it a little way into a bean ; then touch the head with a loadstone : then put the point of another nail to that , and it will hang . then touch the second nail on the head , and put to the point of a third : and so you may do till you come to the ground , let the beam be never so high , to the great admiration and amazement of all the beholders . this conclusion , and natural dependency , may be further amplified and extended with other several pieces of iron or stéel , which have onely formerly béen touched with the loadstone ; whence cometh their contingencie . cv . how with a loadstone to make pieces delivered from your hand on a shovel-boord , to be deuces or trays at pleasure . you must have pieces of your own , in which you must drive points of néedles , and then break them off smoothe and neat : then , at the end of the table ( close by the box underneath ) cover a loadstone , and there your pieces will rest . but be sure then you do throw as néer the tables end as you can : so shall you with the more convenience and the less suspition effect your desire . cvi. a new receit for a cook , how , with one spit , and with one equal fire , to keep one capon raw , the second to boil , and the third to roste . provide a long spit , and put thereon thrée capons , chickens , pidgeons , or what you please , ( onely thrée : ) then make a long fire , and lay them thereto , and let one turn the spit : then , on that you would keep raw , pour continually cold water ; and on that you would boil , pour scalding liquor ; and that which you would desire to rost , baste it with butter , and so bread it . let a be the raw capon , whereon pour cold water . then let b be the boiled capon ; on which pour scalding liquor . and let c be the rosted ; which expose to the fire , and baste with butter . this is ( being punctually performed ) a very pretty secret . but be sure you have in readiness provided sever●l pans or vessels to receive each basting or liquor by it self . cvii . to make one that they shall not sleep , or to sleep when you please . if you lay the heart of a crow or bat upon a party you would not have to sleep , the said party shall take but little rest . also , the head of a bat brought to powder , and bound to the right arm , doth the like . but if you put the same upon the stomack of one that is asléep ▪ it is said that the party will not awake till it be taken away . cviii . how ( by a new secret ) to make a pair of bowls to lie as neer the jack as you please . divers men peg , and put in peggs of of lead into their bowls on their wheeling or running side : now in stead of those leaden peggs , kn●ck in points of nails , or else horse-nail heads very neat and handsome , so that it doth not make the bowl to rub . then in the toe of your shooe ( before-hand ) put a piece of a loadstone , and then throw your bowl as néer the iack as you can : when the bowl is out of your hand , run before it , and with that foot draw before your bowl ; and it will follow it : then , where you would have it lie , quickly take away your foot , and there the bowl rests . cix . an excellent experiment to make artificial cloves . take what certain quantity you will of the finest gum-dragant , and infuse it in rose-water : then strain it , and beat it in a morter with a little fine sersed sugar : then take of the powder of cloves , and beat it amongst your paste ; and when it is somewhat stiff , take it forth , and roll it somewhat small , to the form of cloves , and likewise cut them to the length of cloves : then take a knife , and cross the heads , and print them with natural cloves : and being so in the right form of cloves , dry them in your oven or stove , and serve them . cx . a rare device to make a walnut , that when you crack it , there shall be biskets or caraways in it , or a poesie written in a paper . take a quantity ( as you think méet ) of paste-royal , white , being beaten with gum-dragant , and mix it with a little fine sersed cinamon , and that will bring your paste to the right colour of the walnut-shell : then roll it thin ; and having a mold of a walnut-shell which is in two halfs , print it therein ; and being molded before , put what you please therein , and so close it up , and dry it ; and when you are disposed , present them thus formed to any company of your friends , or strangers , at your pleasure . this device will séem marvellous to all who are not by their own usual practice and profession inured to the forming and molding of sundry devices and experiments of this rare and strange nature . cxi . a neat conclusion , whether a man and woman shall marry or not . take the number of the mans name , and three ; and likewise of the womans , and divide them asunder by nine : if the mans name exceeds the womans , they shall marry ; otherwise not . cxii . a conceit to finde whether of the married couple die first . take the number of the marriage-day , as what day of the moneth it was , and the number of the signe that the moon was in on that day : then divide these by thirty ; and if the number remaining be even , the woman shall die first ; else not . cxiii . an approved perfume . take rose-water and vinegar , of each a like quantity as you please , whereunto likewise put a proportionable quantity of bay-leaves , and cloves , and let these boil all together in a pot , or rather in a perfuming-pan ; and this will yeeld about the house a most excellent savour , and sweet perfume . cxiv . a pretty conclusion , to finde out whether a man shall win or lose at play . mark the name of the man , and one for the place on the one party , and the number of the day , and the age of the moon on the other party : divide each number by nine ; and if the mans number exceed the other , he winneth ; or else not . cxv . to make steel or chrystal soft . take a quantity of ●nquenched lime , and as much sope-ashes , and thereof make a ●y after this manner . strain it thorow a strainer nine times : then take your steel or chrystal , and lay it therein for a night and a day , and it will be soft : if you will have it hard again , quench it suddenly in cold water . cxvi . how to set a vernish or colour on iron or steel . and to do this , take the gall of a calf , and after let your stéel or iron be clean vernished over : then take the gall , and stick it thereon with a cloth ; and so let it dry well in the sun , and it will appear plain like a gold-colour . cxvii . a pretty device , shewing how to gild upon iron or steel . and to effect this , take a quantity of wine-stone , with as much sal-armoniack , and the like of verdigrease , and some salt ; then séethe all together in white-wine : then strike all over your burnished metals ; let it burn into the same , and ye may gild thereon with common gold . cxviii . an artificial experiment , to cast sugar into the form of either birds or beasts , in what posture you are disposed . to effect this secret , take to what quantity you will of the finest sugar , being clarified , and boil it until it will roll betwixt your fingers : then take your molds , being double , having lien in water two hours before , and stop them close with lome or paste , lest the sugar should come forth : and then cooling your sugar a little , pour it into your molds ; and let it so stand , until it be fully cooled : then open your molds , of what form soever ; and having taken them forth , you shall finde them alike shaped , according to the figure of your mold , whether of man , bird , or beast , &c. so you may , for further ornament , afterward gild or paint them ; and so prefer them to the service of your friends , at any feast or banquet , or otherwise bestow them in gifts , as you shall finde best occasion of their acceptance . cxix . a very useful secret for the making of divers inks. 1. for the golden ink . take chrystal beaten , and temper it with the white of an egge , and write ; and when it is drie , rub it over with a gold ring . 2. for silver ink . take black-lead , temper it with eum-water , and write upon a black paper ; and when it is dry , wipe it with a linen cloth , and it will shine like silver . 3. for yellow ink . take saffron and argil , and temper them with gum-water , and it will appear a perfect yellow . 4. for green ink . take verdigrease and argil , grinde them together on a marble-stone with a moller : then temper it , and it will produce a perfect green colour . cxx . to make one speak in their sleep whatsoever you would demand . take the tongue of a water-frog , and lay it on the head of one that is asléep , and it causeth them to speak in their sleep . also the heart of a toad , or night-crow , or the fat of a hare put upon the brest of one that is sleeping , causeth them to tell whatsoever shall be demanded of them : whereby pretty sport may be raised to the demander and others , when the party is awaked . cxxi . an easie conclusion for the making of gum-water . take to the quantity of a dish-full of fair water from the conduit , and put thereto an handful of gum , and let it stand three days ; after which , temper it well ; and when you have occasion to make use thereof , you shall finde it perfect to your desire . cxxii . how to make a thief afraid to come into your house . it is credibly reported , that the gall of a cow , hid in some pri●ie or unknown place , will fear and astonish any that shal adventure to approach that place . cxxiii . how to cast a perfect silver-colour upon any copper . take of wine-stone , of allom , and of salt , of each a like quantity : then grinde them all together on a painters stone ; and withal , put thereto a leaf of silver , and so grinde it well with the rest of your s●uff : having so done , put it in a leaden pot of earth , and therein put likewise your copper a little while : then scrape it with a wyer brush , and you shall sée the strange alteration thereof . but in case it come not , upon the first view , is its perfect change , you must let it lie a while longer th●rein , till it cometh to a more absolute colour of silver . cxxiv . a sportive conclusion , to make a whole herd of cattel to flee from you in a field , or follow you when you please . as thou passest at any time thorow the field , having about thee either a cloke or coat ; approaching before a herd of cattel , suddenly s●oop down forward , and run backward at them , and they will flee from you , as so many lambs from a wolf : but presently again change your posture , and walk upright , and they will all follow you with wonder : but do the like again , ( as before ) and they will still be startled therewith , till you surcease , and leave them . this you may do to the fiercest bull , cow , or ox , and daunt them . cxxv . to make hair shine like gold . take colwint stalks , dry them , and burn them , and with their ashes make ly , and wash therewith your hair . cxxvi . how to make a 〈◊〉 , that neither rat nor mouse shall eat or gnaw of your cheese . the weasel , the rat , and mouse , are at such deadly hatred one with the other , as that , if you ●ut the brain of a weasel into the 〈◊〉 or curds whereof you intend to make your cheese , neither rats nor mice will ever came to taste or eat thereof . cxxvii . a very easie and merry conceit , to keep off fleas from your beds or chambers . plinie reporteth , that if when you first hear the cuckow , you mark well where your right foot standeth , and take up of that earth , the fleas will by no means breed , either in your house or chamber , where any of the same earth is thrown or scattered . cxxviii . how to make of paper a bird , frog , or other artificial creature , to creep on the ground , flee , or run upon a wall or post . take a piece of paper , and cut it with a knife or cizers into the form of the figure before , ( or what other you please : ) then take a little piece of wax , pitch , or other glutenous stuff ; and on the backside , where you see the letter a , place it : then warm it at the fire and stick thereon a fly , beetle , or what other such small voluble creature you shall think fit : and you shall hereupon behold a very pretty conceited motion , with content sufficient , and a kinde of pleasant admiration . cxxix . how to make pretty sport amongst ducks , hens , or other poultrey . for the effecting of this conceit , take a piece of thred about some two foot long ; and at the one end thereof , tie a little piece of red cloth , or of some other colour that is light ; then , at the other end , tie a piece of the pa●i●● of chéese so big as they may well swallo● , and throw it amongst them , with other meat ▪ and they that take it down , ( as one of them will ) will thereby make pretty sport . cxxx . a way to make discord or peace between any parties . many learned authors do relate of the strange operation which is to be found in the stone of a mad dog , and how the same , being put into drink , is said to move a great dissention between those parties who shall happen to drink thereof . the like ( on the contrary part ) may be averted concerning the validity which consisteth in the heart and brains of the turtle-dove , viz. that if any do in their drink or otherwise partake of either , they shall thereby be inclined to peace , and moved with true affection . cxxxi . how to make a sportive conclusion with a cat , by putting her into a small washing-bowl in a pond , thames , or other river . bring forth a small washing-bowl , and put therein a ca● : then shove the bowl and cat into a great pond , the thames , or other river , ( in a calm : ) when you have so done , manage your spaniels or other dogs that will take the water , or be apt to bait a cat , and you shall have dainty sport : for the dogs with their féet will turn the bottom of the bowl upwards ; the cat being in the water , will still flée to her little pinnace she first boarded , namely , the washing-bowl ; betwixt which will appear a terrible sea-fight in fresh wat●r . cxxxii . how to make a pretty house-sport with a cat . catch your cat , and take a hawk● bell , or the like : then tie a thred to the bell ; and about half an inch from the bell , tie a knot : then binde it fast to the end of her tail , and let her loose ; whereby you shall sée pretty sport . also you may take walnut-shells , when the kernels are out , and put therein a little ●rum of pitch , and warm them against the fire : then shooe her on all her four féet : then put her into a dark room , and she will never rest quiet , but kéep her self so trampling , that the noise thereof , to those that onely hear , not knowing what you have done , will séem strange , and indéed delectable . cxxxiii . how to make a cat to piss out the fire . take a cat ▪ and , with a glove on your hand , hold all her four féet together : then hold her head fast betwéen your leggs : when you have so d●ne , go to the fire , and hold up her tail , and you shall sée her spout forth presently . cxxxiv . how a wager may be laid , that a cat shall draw a simple fellow over a pond , moat , &c. take a long rope , and tie it about the fell●ws middle very fast : then get the other end of the rope on the other side of the pond : when you have so done , tie the cat with a small packthred to the rope . now you must imagine , that the rope must reach a good way from the cat , and put it thorow some bushes or wéeds , behinde which you must have two or thrée confederates , ( so that the fellow sée them not . ) then , when all is ready , one must whip or beat the cat , and then your con●orts must pull the rope quickly over : and when he is come to the shore , they may 〈◊〉 convey themselves away ; for he will ha●e small minde to eye them . cxxxv . an approved artificial conclusion , for the making of paste-royal , white . take of your finest gum-dragant , and infuse it in rose-water ; which ( being dissolved ) strain it thorow a fine linen cloth , and beat it with a little fine sersed sugar : it will require beating the longer , because by this means it grows the whiter : when it is grown somewhat stiff , ( as it will do by adding sugar unto it ) then take it forth , and put it in your mold very thin , and dry it in your stow , and you will finde it useful for best occasions . cxxxvi . of an herb which will make one to be very forgetful . some do write , that there is a tree or herb called lutos , that if any do eat the fruit thereof , they shall quite forget all sorrow ; nay , it will make them forget their own countrey and birth . cxxxvii . how to drive away all inchantments , or witchcraft . all beasts do naturally detest the female-pimpernel , but not the male , as sundry authors affirm . and it is credibly witnessed , that this pimpernel , laid under the threshold of the door , driveth away all manner of inchantments and witchcraft . cxxxviii . how you may serve a tapster such a trick , that he shall not be able to froth his cans or juggs . provide but in readiness the skin of a red herring , and at some time or other , when the tapster is absent , do but rub a little on the inside of his pots , cans , or iuggs , and he shall not in any wise be able to froth them for a long time after , although he would . this is a conceit to cozen the tapster , when he would cozen you . cxxxix . a natural means to preserve your house in safety from thunder and lightning . an antient author reciteth ( among diver● other experiments of nature which he had found out ) that if the herb 〈…〉 syn●reen do grow on the hou●● 〈◊〉 , the same house is never stricke● with lightning or thunder . cxl . a good drink for travellers , or such-like , when they shall happen to want either ale or beer in their inne . take a quart of good fair water , and put into the same some half a dozen spoonfuls of wine-vinegar ; or , for failing , as much aqua vitae , a little sugar , borage , tyme , and rosemary : then brew them well together out of one pot into another , and you shall finde it a good and wholesome drink , especially in summer . cxli . how to keep beer or ale from sowring in the heat of summer , or when it beginneth to be dead . take mugwort , and put it into ale or beer in the heat of summer , so that you put in a quantity according to the proportion of your drink : for the greater quantity requireth also the greater quantity of this mugwort . otherwise , put a handful or two of oatmeal , or else of ground malt , into your vessel of ale or beer , and afterward stir the same well together , and let it settle a little , and it will become fresh . or else put into the vessel the roots of ireos , organy , and barberries . cxlii . how to take crows , kites , magpies , or jackdaws , alive . take any piece of raw flesh , or liver of a beast , and slice it into small morsels , that they may swallow it : then take the powder or slices of nux vomica , and ( making holes in the flesh ) put it into the same , and lay it where they haunt ; and presently after they have eaten of it , they will take to a trée as soon as they can , and suddenly totter and fall down ; where you may with your hands easily take them : but they will quickly recover again . cxliii . to hang a gourd , cucumber , or great apple up in your house , that you may have wheat , barley , rye , or pease to grow out thereof . take a gourd cucumber , or great apple , and with a skewer or butchers prick , make holes therein a little way , and in those holes put the slender ends in of wheat , barley , or rye , so that they may be buried : then take a packthred or brown thred , and tie it cross the gourd , and so hang it up in your house , and , in short time , your séed of these several sorts will sprout and grow forth , and ( for the conceit ) séem very rare . cxliv . how to finde out a delusion of the vintners , in mixing water with their clarets and whites , or honey with their other sweet wines . if you suspect your french wines ( as clarets or whites ) to be mingled with water , ( which you may partly perceive , by the thinness about the verge or brink of the glass ; ) the best way to finde out the delusion thereof , is , to put a pear pared into the glass ; and if it doth swim aloft upon the wine , it is a pregnant evidence that the wine is perfect , and unmingled ; but if it sink to the bottom , then of a certain water is mingled therewith . if you likewise have any suspition of your sweet wines , ( as canaries , maligoes , &c. ) that they should be mingled with honey ; you may finde out the trick in this manner : take a few drops of the wine , and pour them on a hot plate of iron , and the wine will soon dissolve , but the honey remain and thicken . cxlv . to preserve a man from being drunk , or make a drunken man to become sober again . he that will preserve himself from being drunk , let him drink , in a morning fasting , sallet-oil ; or eat the marrow of pork fasting . otherwise , if a man ( being drunk ) would become sober , let him eat coleworts , or drink a good draught of vinegar , or wash his privie members therewith . cxlvi . the vertue of a rare cole , that is to be found but one hour in the day , and one day in the yeer . divers authors affirm concerning the verity and vertue of this cole , viz. that it is onely to be found upon midsummer-eve ( being the eve of saint john the baptist ) just at noon , under every root of plantine and of mugwort : the effects whereof are wonderful ; for whosoever weareth or beareth the same about with them , shall be freed from the plague , fever , ague , and sundry other diseases . and one author especially writeth , and constantly averreth , that he never knew any that used to carry of this marvellous cole about them , who ever were ( to his knowledge ) sick of the plague , or ( indeed ) complained of any other maladie . finis . this may be printed . july 26. 1688. rob. midgley . magia adamica or the antiquitie of magic, and the descent thereof from adam downwards, proved. whereunto is added a perfect, and full discoverie of the true cœlum terræ, or the magician's heavenly chaos, and first matter of all things. by eugenius philalethes. vaughan, thomas, 1622-1666. this text is an enriched version of the tcp digital transcription a64768 of text r203905 in the english short title catalog (wing v151). textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. the text has been tokenized and linguistically annotated with morphadorner. the annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). textual changes aim at restoring the text the author or stationer meant to publish. this text has not been fully proofread approx. 259 kb of xml-encoded text transcribed from 88 1-bit group-iv tiff page images. earlyprint project evanston,il, notre dame, in, st. louis, mo 2017 a64768 wing v151 estc r203905 99863687 99863687 115898 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking 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(eebo-tcp ; phase 1, no. a64768) transcribed from: (early english books online ; image set 115898) images scanned from microfilm: (thomason tracts ; 174:e1299[1]) magia adamica or the antiquitie of magic, and the descent thereof from adam downwards, proved. whereunto is added a perfect, and full discoverie of the true cœlum terræ, or the magician's heavenly chaos, and first matter of all things. by eugenius philalethes. vaughan, thomas, 1622-1666. [34], 140 p. printed by t.w. for h. blunden, at the castle in corn-hill, london : 1650. eugenius philalethes = thomas vaughan. possibly intended to be issued with "the man-mouse taken in a trap, and tortur'd to death for gnawing the margins of eugenius philalethes" (wing v153a) which includes errata for "magia adamica". annotation on thomason copy: "october 29". reproduction of the original in the british library. with final errata leaf. eng magic -early works to 1800. a64768 r203905 (wing v151). civilwar no magia adamica: or the antiquitie of magic, and the descent thereof from adam downwards, proved. whereunto is added a perfect, and full disco vaughan, thomas 1650 41904 25 225 0 0 0 0 60 d the rate of 60 defects per 10,000 words puts this text in the d category of texts with between 35 and 100 defects per 10,000 words. 2000-00 tcp assigned for keying and markup 2001-09 apex covantage keyed and coded from proquest page images 2002-07 mona logarbo sampled and proofread 2002-07 mona logarbo text and markup reviewed and edited 2002-08 pfs batch review (qc) and xml conversion magia adamica : or the antiquitie of magic , and the descent thereof from adam downwards , proved . whereunto is added a perfect , and full discoverie of the true coelum terrae , or the magician's heavenly chaos , and first matter of all things . by eugenius philalethes . {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} epict. in enchirid. london , printed by t. w. for h. b lunden , at the castle in corn-hill , 1650. to my learned , and much respected friend , mr. mathew harbert . sir , i know you are not great , there 's a better title , you are good . i might have fix'd this piece to a pinnacle , made the dedication high : but to what purpose ? greatness is a thing i cannot admire in others , because i desire it not in my self . it is a proud follie , a painted ceremonious raunt . there is nothing necessarie in it , for most men live without it , and i may not applie to that , which my reason declines , as well as my fortune . the truth is , i know no use of hog hens and titulados , if they are in an humor to give , i am no beggar to receive . i look not any thing sir , but what the learned are inrich'd withall , judgement , and candor . you are a true friend to both , and to my third self . this discourse i shuffl'd up for your spare-houres , for it was born in a vacation , when i did not so much labour , as play . i was indeed necessitated to some levity , for my adversarie proved so impotent , i might not draw out all my forces , because i knew not where to employ them . you have here a simple bedlam corrected , and whipt for his mad tricks . a certain master of arts of cambridge , & a poet in the loll & trot of spencer . it is suppos'd he is in love with his fairie-queen , & this hath made him a very elf in philosophie . he is indeed a scurvie , slabbie , snotty-snowted thing . hee is troubl'd with a certain splenetic loosnes , & hath such squirts of the mouth , his readers cannot distinguish his breath from his breech . he is a new kind of pythonist , speakes no man knows what , & his bulls have much of his belly . but i have studied a cure answerable to his disease , i have bin somwhat corrosive , and in defiance to the old phrase , i have wash'd a moore clean . i have put his hog-noddle in pickle , & here i present him to the world , a dish of sous'd non-sence . this is my subject sir , & now i must tell you , my address to your self hath somthing of duty in it . i had no sooner left milke for meat , but my first learning came from you . bee pleas'd to accept this small acknowledgement from some ten dayes after the presse was deliverd of my adversarie's mauro . mango . your pupill , & servant e. p. from heliopolis 1650. to the most excellently accomplish'd , my best of friends , mr. thomas henshaw . sir , it was the quaere of solomon , and it argued the supremacie of his wisedom , what was best for man to doe all the dayes of his vanitie under the sun ? if i wish my selfe so wise , as to know this great affaire of life , it is because you are fit to manage it . i will not advise you to pleasures , to build houses , and plant vine-yards : to inlarge your private possessions , or to multiplie your gold and silver . these are old errors , like vitriol to the stone ; so many false receipts which solomon hath tried before you , and behold all was vanitie , and vexation of spirit . i have sometimes seen actions as various , as they were great , and my own sullen fate hath forc'd me to severall courses of life , but i finde not one hitherto , which ends not in surfets , or satietie . let us fansie a man as fortunate as this world can make him ; what doth hee doe but move from bed to boord , and provide for the circumstances of those two scenes ? to day hee eates and drinkes , then sleeps , that hee may doe the like to morrow . a great happinesse ! to live by cloying repetitions , and such as have more of necessity , than of a free pleasure . this is idem per idem , and what is held for absurditie in reason , can not by the same reason be the true perfection of life . i deny not but temporall blessings conduce to a temporall life , and by consequence are pleasing to the body , but if we consider the soule , shee is all this while upon the wing , like that dove sent out of the ark , seeking a place to rest : shee is busied in a restless inquisition , and though her thoughts , for want of true knowledge , differ not from desires , yet they sufficiently prove she hath not found her satisfaction . shew me then but a practice wherein my soule shall rest without any further disquisition , for this is it , which solomon calls vexation of spirit , and you shew mee , what is best for man to doe under the sun . surely , sir , this is not the philosophers stone , neither will i undertake to define it , but give me leave to speak to you in the language of zoroaster : quaere tu animae canalem . i have a better confidence in your opinion of mee , than to tell you , i love you : and for my present boldness , you must thank your self , you taught me this familiaritie . i here trouble you with a short discourse , the brokage and weake remembrances of my former , and more intire studies ; it is no labour'd peece , and indeed no fit present , but i beg your acceptance as of a caveat , that you may see , what unprofitable affections you have purchased . i propose it not for your instruction , nature hath already admitted you to her schoole , and i would make you my judge , not my pupill . if therefore amongst your serious and more deare retirements , you can allow this trifle but some few minutes , and think them not lost , you will perfect my ambition . you will place mee sir , at my full height , and though it were like that of statius , amongst gods and stars , i shall quickly find the earth again , and with the least opportunitie present my self sir , your most humble servant , e. p. on the author's vindication , and replie to the scurvie , scribling , scolding alazonomastix 't was well he did assault thee , or thy foe could not have hit to thy advantage so . what he styles ignorance , is depth in sense ; he thinks there is no skill , but common fense . had bacon liv'd in this unknowing age , and seen experience laugh'd at on the stage , what tempests would have risen in his bloud to side an art , which nature hath made good ? do'st think that knowledge comes to thee innate , as preaching on a sudden to thy pate ? no sure ; thou art a simpler brother ; fie ! i must allarum thee with hue and cry . what art ? from whence ? a presbyterian sure , an academic ratt , holy and pure . but for thy soule ( and plato tells thee so ) thou hast spoil'd that , and plaister'd plato too . just like i. t. thy poet , who doth lend thee fansies in cleveland from end to end , and not one right apply'd ; you doe mistake the stagyrit's philosophie , and make his logic magicall , what is unknown is conjuration , frothie , and high-flown . if arguments arise , you streight grow hoarse , thou know st not what belongs to topic course . shall thou and i to disputation come practic or theorie , for the totall summe ? what ? is 't not lawfull for my ( learned ) friend t' improve his reason to his greatest end ? or shall wee envie him , 'cause hee hath more of nature's favours set upon his score ? tell mee in earnest do'st thou think 't is fit to believe all that aristotle writ ? though he was blinded , yet experience can sever the clouds , and make a clearer man . if digbie once but view thy rayling ueine , hee 'l think th'art atoms , not yet form'd to braine ; then to the pot thou go'st : oh there 's the losse ! there 's no elixir in thee , th'art all drosse . then sing another song , thou that controules our metempsychosis of bodi'ed soules : yet platonist thou art , but canst not tell where these mysterious spirits have their cell . thus ambrose flung dark persius on the ground , a blind contempt ! because he was profound . look neerer man , can'st not distinguish yet betwixt the highest , and the lowest wit . when cynthia to the watrie tethis hies wee know not there what treasures she espies , what margarits in chrystall streames ; she sends onely to us her influence , and lends a kind , large light . but thou poore , trapt rattoon ! like scythian dogs , do'st bark against the moon . great , rare eugenius ! doe not thou delay thy course , because his dirt lyes in thy way . stain thy white skin for once , and bee thou not surpris'd like ermins , by the dawbing plot . mount to thy full meridian , let thy star create a rubric to our calendar , and wee will offer anthems to thy shrine so long as date can give a name to time . p. b. a. m. oxoniens . to the reader . well-fare the dodechedron ! i have examined the nativitie of this book by a cast of constellated bones , and deuz ace tels me this parable . truth ( sayd the witty aleman ) was cōmanded into exile , and the lady lie was seated in her throne . to performe the tenor of this sentence , truth went from amongst men , but she went all alone , poore and naked . she had not travail'd very far , when standing on a high mountain , she perceiv'd a great train to passe by : in the middest of it was a chariot attended with kings , princes and governors , and in that a stately donna , who like some queen regent , commanded the rest of the company . poor truth , shee stood still whiles this pompous squadron past by , but when the chariot came over against her , the lady lie who was there seated , took notice of her , and causing her pageants to stay , commanded her to come neerer . here she was scornfully examined , whence she came ? whither she would goe ? and what about ? to these questions she answered as the custome of truth is , very simply and plainly : whereupon the lady lie commands her to wait upon her , and that in the reare , and tayle of all her troop , for that was the known place of truth . thanks then not to the stars , but to the configurations of the dice ! they have acquainted mee with my future fortunes , and what praeferment my book is like to attain to . i am for my part contented , though the consideration of this durty reare be very nauseous , and able to spoile a stronger stomach than mine . it hath been said of old , non est planta veritatis super terram , trueth is an herb , that grows not here below : and can i expect that these few seeds , which i scatter thus in the storm and tempest , should thrive to their full eares , and harvest ? but reader , let it not trouble thee to see the truth come thus behind , it may be there is more of a chase in it , than of attendance , and her condition not altogether so bad , as her station . if thou art one of those , who draw up to the chariot , pause here a little in the reare , and before thou dost addresse thy self to aristotel and his lady lie , think not thy courtship lost , if thou doest kisse the lips of poor truth . it is not my intention to jest with thee , in what i shall write , wherefore read thou with a good faith , what i will tell thee with a good conscience . god , when hee first made man , planted in him a spirit of that capacitie , that he might know all , adding thereto a most fervent desire to know , lest that capacitie should be useless . this truth is evident in the posteritie of man : for little children before ever they can speak , will stare upon any thing , that is strange to them ; they will crie , and are restless till they get it into their hands , that they may feele it , and look upon it , that is to say , that they may know what it is in some degree , and according to their capacitie . now some ignorant nurse will think they doe all this , out of a desire to play with what they see , but they themselves tell us the contrarie ; for when they are past infants , and begin to make use of language , if any new thing appeares , they will not desire to play with it , but they will ask you , what it is ? for they desire to know ; and this is plain out of their actions ; for if you put any rattle into their hands , they will view it , and studie it for some short time , and when they can know no more , then they will play with it . it is well known , that if you hold a candle neer to a little child , hee will ( if you praevent him not ) put his finger into the flame , for hee desires to know what it is , that shines so bright ; but there is some thing more than all this , for even these infants desire to improve their knowledge . thus when they look upon any thing , if the sight informes them not sufficiently , they will , if they can , get it into their hands , that they may feel it : but if the touch also doth not satisfie , they will put it into their mouthes to taste it , as if they would examine things by more senses than one . now this desire to know is born with them , and it is the besi , and most mysterious part of their nature . it is to be observed , that when men come to their full age , and are serious in their disquisitions , they are ashamed to erre , because it is the proprietie of their nature , to know . thus wee see that a philosopher being taken at a fault in his discourse , will blush , as if he had committed something unworthy of himself , and truly the very sense of this disgrace prevailes so farre with some , they had rather persist in their error , and defend it against the truth , than acknowledge their infirmities ; in which respect i make no question but many peripatetics are perversly ignorant . it may bee they will scarcely hear , what i speak , or if they hear , they will not understand : howsoever i advise them not wilfully to prevent , and hinder that glorious end and perfection , for which the very author , and father of nature created them . it is a terrible thing to praefer aristotel to aeelohim , and condemn the truth of god , to justifie the opinions of man . now for my part i dare not be so irreligious , as to think god so vain , and improvident in his workes , that he should plant in man a desire to know , and yet deny him knowledge it self . this in plain termes were to give me eyes , and afterwards shutt mee up in darkness , lest i should see with those eyes . this earnest longing , and busie inquisition wherein men tyre themselves to attain to the truth , made a certain master of truth speak in this fashion . ergo liquidò apparet in hac mundi structurâ , quam cernimus , aliquam triumphare veritatem ; quae toties rationem nostram commovet , agitat , implicat , explicat ; toties inquietam , toties insomnem miris modis sollicitat , non fortuitis , aut aliunde adventitiis , sed suis & propiis , & originariis naturae illicibus ; quae omnia cum non fiunt frustra , utique contingit , ut veritatem eorum quae sunt , aliquo tandem opportuno tempore amplexemur . it is clear therefore ( saith he ) that in this fabric of the world , which we behold , there is some truth that rules ; which truth so often stirrs up , puzzles , and helps our reason ; so often sollicites her when shee is restless , so often when shee is watchfull , and this by strange meanes , not casual and adventitious , but by genuine provocations and pleasures of nature ; all which motions being not to no purpose , it falls out at last that in some good time wee attain to the true knowledge of those things that are . but because i would not have you build your philosophie on coralls and whistles , which are the objects of little children , of whom we have spoken formerly , i will speak som what of those elements , in whose contemplation a man ought to employ himself , and this discourse may serve as a preface to our whole philosophie . man according to trismegistus hath but two elements in his power , namely earth and water : to which doctrine i adde this , and i have it from a greater than hermes , that god hath made man absolute lord of the first matter , and from the first matter , and the dispensation thereof , all the fortunes of man both good and bad doe proceed . according to the rule , and measure of this substance all the world are rich or poore , and hee that knows it truly , and withall the true use thereof , he can make his fortunes constant , but hee that knowes it not , though his estate be never so great , stands on a slipperie foundation . look about thee then , and consider how thou art compassed with infinite treasures , and miracles , but thou art so blind , thou doest not see them : nay , thou art so mad , thou doest think there is no use to be made of them , for thou doest believe that knowledge is a meere peripateticall chatt , and that the fruits of it are not works , but words . if this were true , i would never advise thee to spend one minute of thy life upon learning , i would first be one of those should ruine all libraries and vniversities in the world , which god forbid , any good christian should desire . look up then to heaven , and when thou seest the coelestiall fires move in their swift and glorious circles , think also there are here below some cold natures , which they over-look , and about which they move incessantly to heat , and concoct them . consider again , that the middle spirit , i mean the ayre , is interpos'd as a refrigeratorie , to temper and qualifie that heat , which otherwise might be too violent . if thou doest descend lower , and fix thy thoughts where thy feet are , that thy wings may be like those of mercurie , at thy heeles ; thou wilt find the earth surrounded with the water , and that water heated , and stirr'd by the sun and his starrs , abstracts from the earth the pure , subtil , saltish parts , by which means the water is thickened , and coagulated as with a rennet : out of these two nature generates all things . gold and silver , pearles and diamonds are nothing els but water , and salt of the earth concocted . behold ! i have in a few words discovered unto thee the whole system of nature , and her royal high-way of generation . it is thy duty now to improve the truth , and in my booke thou mayst , if thou art wise , find thy advantages . the foure elements are the objects , and implicitly the subjects of man , but the earth is invisible . i know the common man will stare at this , and judge me not very sober , when i affirme the earth , which of all substances is most gross and palpable , to be invisible . but on my soule it is so , and which is more , the eye of man never saw the earth , nor can it be seen without art . to make this element visible , is the greatest secret in magic , for it is a miraculous nature , and of all others the most holy , according to that computation of trismegistus , coelum , aether , aer , & sacratissima terra . as for this faeculent , gross body upon which we walk , it is a compost , and no earth , but it hath earth in it , and even that also is not our magicall earth . in a word all the elements are visible but one , namely the earth , and when thou hast attained to so much perfection , as to know why god hath placed the earth in obscondito , thou hast an excellent figure whereby to know god himself , and how he is visible , how invisible . hermes affirmeth , that in the beginning the earth was a quakemire , or quivering kind of jelly , it being nothing els but water congealed by the incubation , and heat of the divine spirit ; cum adhuc ( sayth hee ) terra tremula esset , lucente sole compacta est . when as yet the earth was a quivering , shaking substance , the sun afterwards shining upon it , did compact it , or make it solid . the same author introduceth god , speaking to the earth , and impregnating her with all sorts of seeds in these words ; cumque manus aquè validas implesset rebus , quae in naturâ , ambienteque erant , & pugnos validè constringens ; sume ( inquit ) ô sacra terra , quae genitrix omnium es futura , nè ullâ re egena videaris ; & manus , quales oportet deum habere , expandens , demisit omnia ad rerum constitutionem necessaria . when god ( saith he ) had filled his powerfull hands with those things which are in nature , and in that which compasseth nature , then shutting them close again , hee said ; receive from me o holy earth ! that art ordained to be the mother of all , lest thou shouldst want any thing ; when presently opening such hands as it becomes a god to have , hee powr'd down all that was necessary to the constitution of things . now the meaning of it is this ; the holy spirit moving upon the chaos , which action some divines compare to the incubation of a hen upon her eggs , did together with his heat communicat other manifold influences to the matter ; for as wee know the sun doth not onely dispense heat , but som other secret influx ; so did god also in the creation , and from him the sun and all the starrs received what they have , for god himself is a supernaturall sun , or fire , according to that oracle of zoroaster , factor , qui per se operans fabrefecit mundum , quaedam ignis moles erat altera . hee did therefore hatch the matter , and bring out the secret essences , as a chick is brought out of the shell , whence that other position of the same zoroaster , omnia sub uno igne genita esse . neither did he onely generat 'em then , but he also preserves them now , with a perpetuall efflux of heat and spirit ; hence hee is styl'd in the oracles , pater hominumque deûmque affatim animans ignem , lucem , aethera , mundos . this is advertisement enough : and now reader , i must tell thee , i have met with some late attempts on my two former discourses , but truth is proof , and i am so far from being overcome , that i am no where understood . when i first ey'd the libell , and its addresse to philalethes , i judg d the author serious , and that his design was not to abuse mee , but to informe himselfe . this conceit quickly vanish'd , for perusing his forepart , his eares shot out of his skin , and presented him a perfect asse . his observations are one continued {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} and the oyster-whores read the same philosophie every day . 't is a scurril , senselesse piece , and as he well stiles himself , a chip of a block-head . his qualities indeed are transcendent abroad , but they are peers at home : his malice is equall to his ignorance . i laugh'd to see the fooles disease : a flux of gale , which made him still at the chops , whiles another held the presse for him like porphyries bason to aristotles well . there is somthing in him prodigious : his excrements run the wrong way , for his mouth stooles , and hee is so farr from man , that hee is the aggravation to a beast . these are his parts , and for his person , i turn him over to the dog-whippers , that hee may be well lash'd , a posteriori , and bear the errata of his front imprinted in his rere . i cannot yet find a fitter punishment : for since his head could learn nothing but non-sense , by sequel of parts , his tayle should be taught some sense . this is all , at this time , and for my present discourse , i wish it the common fortune of truth and honestie , to deserve well , and hear ill . as for applause , i fish not so much in the ayre , as to catch it . it is a kind of popularitie , which makes mee scorn it , for i defie the noyse of the rout , because they observe not the truth , but the success of it . i doe therefore commit this peece to the world , without any protection but its own worth , and the aestimat of that soule that understands it . for the rest , as i cannot force , so i will not beg their approbation . i would not bee great by imposts , nor rich by briefes . they may be what they will , and i shall be what i am . eugen. phila. magia adamica : or , the antiquitie of magic , &c. coelum terrae , &c. that i should professe magic in this discourse , and justifie the professors of it withall , is impietie with many , but religion with mee . it is a conscience i have learnt from authors greater than my self , and scriptures greater than both . magic is nothing els but the wisdom of the creator revealed and planted in the creature . it is a name ( as agrippa saith ) ipsi evangelio non ingratum , not distastefull to the very gospel it self . magicians were the first attendants our saviour met withall in this world , and the onely philosophers , who acknowledged him in the flesh before that hee himself discovered it . i find god conversant with them , as hee was formerly with the patriarchs ; he directs them in their travails with a star , as hee did the i sraelites with a pillar of fire ; hee informes them of future dangers in their dreams , that having first seen his son , they might in the next place see his salvation . this makes me believe they were filii prophetarum , as well as filii artis ; men that were acquainted with the very same mysteries , by which the prophets acted before them . to reconcile this science , and the masters of it to the world , is an attempt more plausible , than possible , the prejudice being so great , that neither reason , nor authoritie can ballance it . if i were to persuade a jew to my principles , i could do it with two words {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} the hachamim , or wisemen have spoken it . give him but the authoritie of his fathers , and presently hee submits to the seale . verily our primitive galilaeans ( i mean those christians whose lamps burnt neer the crosse , and funer all ) were most compendious in their initiations . a proselyt in those dayes was confirmed with a simple {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} believe , and no more . nay , the solemnitie of this short induction was such , that julian made it the topic to his apostasie ; {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} you have ( sayd he ) nothing more than your crede , to establish your religion . such was the simplicitie of those first times , dum calebat cruor christi , whiles his wounds were as yet in their eyes , and his bloud warm at their hearts . but alas ! those holy drops are frozen , our salvation is translated from the crosse to the rack , and dismembred in the inquisition-house of aristotle . bee not angrie o peripatetic ! for what els shall i call thy schooles , where by severall sects and factions scripture is so seriously murthered pro & con ! a spleen first bred , and afterwards promoted by disputes , whose damnable divisions and distinctions have minc'd one trueth into a thousand haereticall whimzies . but the breach is not considered : divinitie still is but chaff , if it be not sifted by the engine , if it acts not by the demonstrative hobby-horse . thus zeale poysoned with logic breathes out contentious calentures , and faith quitting her wings and perspective , leans on the reed of a sytlogism . certainly i cannot yet conceive , how reason may judge those principles , quorum veritas pendet à solâ revelantis authoritate , whose certaintie wholly depends on god , and by consequence is indemonstrable without the spirit of god . but if i should grant that , which i will ever deny : verily , a true faith consists not in reason , but in love ; for i receive my principles , and believe them being received solo erga revelantem amore ; onely out of my affection to him that reveales them . thus our saviour would have the jewes to believe him first for his own sake , and when that fayled for his workes sake ; but some divines believe onely for aristotle's sake , if logic renders the tenet probable , then it is creed , if not 'tis alcoran . nevertheless aristotle himself , who was first pedlar to this ware , and may for sophistrie take place of ignatius in his own conclave , hath left us this concession : {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} that reason is subject to error , as well as opinion . and philoponus expounding these words of his , a non solùm scientiam , sed & principium scientiae esse aliquod duimus , quo terminos cognoscimus , hath this excellent and christian observation . {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} taking indeca ( saith hee ) the mind , to bee the principle , or first cause of knowledge , not our own , but that of god , which is above us : but taking the termes to be intellectual , and divine formes . thus according to aristotle ( if you trust the commem ) the divine mind is the first cause of knowledge : for if this mind once unfolds himself , and sheds his light upon us , wee shall apprehend the intellectuall formes , or types of all things that are within him . these formes hee very properly calls {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} because they terminat , or end all things : for by them the creature is defined , and hath his individuation , or to speak with scotus , his haecceitie , by which he is this , and not that . this now is the demonstration we should look after , namely the expansion , or opening of the divine mind , not a syllogism , that runns perhaps on all foure . if once wee be admitted to this communion of light , wee shall be able with the apostle to give a reason for our faith , but never without it . now you are to understand that god unfolds not himself , nisi magno coelo priùs patefacto , unlesse the heaven of man bee first unfolded . amovete ergo velamen intellectus vestri , cast of the veile that is before your faces , and you shall bee no more blind . god is not god a far off , but god at hand . behold ( saith he ) i stand at the doore , and knock : open your selves then , for it is written , if any man opens , i will come in , and sup with him . this is the inward mysticall , not the outward typicall supper , and this is the spirituall baptism with fire , not that elemental one with water . truely i am much comforted , when i consider two things ; first , that magic did afford the first professors of christianity , whose knowledge and devotion brought them from the east to jerusalem . secondly , that this art should suffer as religion doth , and for the very same reason . the main motives , which have occasion'd the present rents , and divisions of the church , are the ceremonies and types used in it . for without controversie the apostles instituted , and left behind them certaine elements or signes , as water , oile , salt and lights , by which they signisied unto us some great , and reverend mysteries . but our reformers mistaking these things for superstitious , turn'd them all out of doores . but verily it was ill done : for if the shadow of saint peter healed , shall not these shadowes of christ doe much more ? the papist on the contrary knowing not the signification of these types , did place a certain inhaerent holiness in them , & so fell into a very dangerous idolatrie . i omit many things which he invented of his own , as images , holy lambes , and reliques , adding these dead bones to the primitive , and beauteous bodie of the church . now to draw up the paralell : the magicians , they also instituted certain signes , as the clavis to their art , and these were the same with the former , namely water , oile , salt and light , by which they tacitly discovered unto us their three principles , and the light of nature , which fills and actuats all things . the common man perusing their books , but not their sense , took candles , common water , oile , and salt , and began to consecrat , and exorcise them , to make up his damnable and devilish magic . the magicians had a maxim amongst themselves , quod nulla vox operatur in magiâ , nisi prius dei voce formetur , that no word is efficacious in magic , unless it be first animated with the word of god . hence in their books there was frequent mention made of verbum , and sermo , which the common man interpreting to his own fansie , invented his charmes , and vocabula , by which he promised to do wonders . the magicians in their writings did talk much of triangles and circles , by which they intimated unto us their more secret triplicitie , with the rotation of nature from the beginning of her week , to her sabaoth . by this circle also , or rotation they affirmed that spirits might be bound , meaning that the soul might be united to the body . presently upon this the common man fansied his triangles and characters , with many strange cobwebs or figures , and a circle to conjure in ; but knowing not what spirit that was , which the magicians did bind , he laboured , and studied to bind the devill . now if thou wilt question mee , who these magicians were ? i must tell thee , they were kings , they were priests , they were prophets : men that were acquainted with the substantial , spiritual mysteries of religion , and did deal , or dispense the outward typicall part of it to the people . here then wee may see how magic came to be out of request ; for the lawyers and common divines , who knew not these secrets , perusing the ceremonial , superstitious trash of some scriblers , who praetended to magic , praescribed against the art it self as impious , and antichristian , so that it was a capital sin to professe it , and the punishment no lesse than death . in the interim those few who were masters of the science , observing the first monitories of it , buried all in a deep silence . but god having suffered his truth to be obscured for a great time , did at last stirr up som resolute , and active spirits , who putting the pen to paper , expell'd this cloud , and in some measure discover'd the light . the leaders of this brave body , were cornelius agrippa , libanius gallus , the philosopher , johannes tritemius , georgius venetus , johannes reuclin , called in the greek capnion , with severall others in their severall dayes . and after all these as an vsher to the traine , and one borne out of due time , eugenius philalethes . seeing then i have publickly undertaken a province , which i might have governed privatly with much more content and advantage , i think it not enough to have discover'd the abuses and misfortunes this science hath suffered , unless i indeavour withall to demonstrate the antiquitie of it . for certainly it is with arts , as it is with men their age and continuance are good arguments of their strength , and integritie . most apposit then was that check of the aegyptian to solon : o solon , solon ! vos graeci semper pueriestis , nullam habentes antiquam opinionem , nullam disciplinam tempore canam ; you graecians ( said hee ) are ever childish , having no ancient opinion , no discipline of any long standing . but as i confesse my self no antiquarie , so i wish some seldon would stand in this breach , and make it up with those fragments , which are so neer dust , that time may put them in his glass . i know for my own part , it is an enterprise i cannot sufficiently performe , but since my hand is already in the bag , i will draw out those few pebbles i have , and thus i sting them at the mark . this art , or rather this mysterie is to bee considered severall wayes , and that because of its severall subjects . the primitive , original existence of it is in god himself : for it is nothing els but the practice , or operation of the divine spirit working in the matter , uniting principles into compounds , and resolving those compounds into their principles . in this sense wee seek not the antiquity of it , for it is aeternal , being a notion of the divine wisdome , and existent before all time , or the creation of it . secondly , we are to consider it in a derivative sense , as it was imparted , and communicated to man , and this properly was no birth , or beginning , but a discoverie , or revelation of the art . from this time of its revelation , wee are to measure the antiquity of it , where it shall be our task to demonstrat upon what motives god did reveale it , as also to whom , and when . the eye discovers not beyond that stage , wherein it is conversant , but the eare receives the sound a great way off . to give an experieuc'd testimonie of actions more ancient than our selves , is a thing impossible for us , unlesse wee could look into that glass , where all occurrences may bee seen , past , present , and to come . i must therefore build my discourse on the traditions of those men , to whom the word , both written and mysticall was intrusted , and these were the jewes in generall , but more particularly their cabalists . it is not my intention to rest on these rabbins as fundamentals , but i will iustifie their assertions out of scripture , and intertain my reader with proofes , both divine and humane . finally , i will passe out of judaea into aegypt and graece , where againe i shall meet with these mysteries , and prove that this science did stream ( as the chimists say , their salt-fountain doth ) out of jurie , and watered the whole earth . it is the constant opinion of the hebrewes , that before the fall of adam there was a more plentifull and large communion between heaven and earth , god and the elements , than there is now in our days . but upon the transgression of the first man . malcuth ( say the cabalists ) was cut off from the ilan , so that a breach was made between both worlds , and their chanel of influences discontinued . now malcuth is the invisible archetypall moone , by which our visible caelestiall moone is governed , and impraegnated : and truly it may be that upon this retreate of the divine light from infe riors , those spots and darknes , which we now see , succeeded in the body of this planet , and not in her alone , but about the sun also , as it hath been discovered by the telescope . thus ( say they ) god to punish the sin of adam withdrew himself from the creatures , so that they were not feasted with the same measure of influences as formerly . for the archetypall moone which is placed in the {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} haschamaim , to receive , and convey downe the influx of the six superior invisible planets , was ( as the jewes affirme ) either separated from the ilan , or her broasts were so sealed up that she could not dispense her milk to inferiors in that happy and primitive abundance . but because i would not dwell long on this point , let us heare the cabalist himself state it in a clear , and apposit phrase . initio creationis mundi divina cohabitatio erat descendens in inferiora , & cum esset divina cohabitatio inferiùs , reperti sunt coeli & terra uniti , & erant fontes , & canales activi in perfectione , & trahebantur à superiore ad inferius , & inveniebatur deus complens supernè & infernè . venit adam primus , & peccavit , & diruti sunt descensus , & confracti sunt canales , & desiit aquae-ductus , & cessavit divina cohabitatio , & divisa est societas . that is : in the beginning of the creation of the world god did descend , and cohabitat with things here below , and when the divine habitation was here below , the heavens and the earth were found to be united , and the vital springs and chanels were in their perfection , and did flow from the superior to the inferior world , and god was found to fill all things both above , and beneath . adam the first man came , and sinned , whereupon the descents from above were restrained , and their chanels were broken , and the water-course was no more , and the divine cohabitation ceased , and the societie was divided . thus far my rabbi ; now because i have promised scripture to my cabalism , i will submit the tradition . to moses , and truly that rabbi also is of my side , for thus i read in genesis . and to adam he said , because thou hast eaten of the tree , whereof i commanded i hee saying , thou shalt not eate of it : cursed is the ground for thy sake , in sorrow shalt thou eate of it all the dayes of thy life , thornes and thistles shall it bring forth unto thee , and thou shalt eate the herb of the field . in the sweat of thy face shalt thou eate bread , untill thou returne unto the ground , for out of it wast thou taken , for dust thou art , and to dust shalt thou returne . this is the curse , and adam was so sensible of it , that he acquainted his posterity with it . for lamech prophesying of his son noah , hath these words . this same shall comfort us , concerning our work , and toyle of our hands , because of the ground , which the lord hath cursed . and this indeed was accomplished in some sense after the floud , as the same scripture tells us . and the lord said in his heart , i will not againe curse the ground any more for mans sake . here now we are to consider two things : first , the curse it self , and next the latitude of it . to manifest the nature of the curse , and what it was , you must know , that good essentially is light , and evill is darknes . the evill properly is a corruption that immediatly takes place upon the removall of that which is good . thus god having removed his candlestick and light from the elements , presently the darknes and cold of the matter praevailed , so that the earth was neerer her first deformitie , and by consequence lesse fruitfull and vitall . heaven and hell , that is light and darknes , are the two extremes which consummat good and evill . but there are some mean blessings which are but , in ordine , or disposing to heaven , which is their last perfection , and such were these blessings , which god recalled upon the transgression of the first man . againe there are some evills , which are but ' degrees conducing to their last extremitie , or hell , and such was this curse or evill , which succeeded the transgression . thus our saviour under these notions of blessed and cursed comprehends the inhabitants of light and darknes : come you blessed , and goe you cursed . in a word then , the curse was nothing else but an act repealed , or a restraint of those blessings which god of his meer goodnes , had formerly communicated to his creatures : and thus i conceive there is a very faire and full harmonie between moses and the cabalists . but to omit their depositions , though great and high , we are not to seek in this point for the testimonie of an angel . for the tutor of esdras , amongst his other mysterious instructions , hath also this doctrine . when adam transgressed my statutes , then was that decreed , which now is done . then were the entrances of this world made narrow , full of sorrow , and travell : they are but few and evill , full of perils , and very painfull . but the entrances of the elder world , were wide and sure , and brought forth immortal fruit . thus much for the curse it self : now for the latitude of it , it is true that it was intended chiefely for man , who was the only cause of it , but extended to the elements in order to him , and for his sake . for if god had excluded him from eden , and continued the earth in her primitive glories , he had but turned him out of one paradise into another , wherefore he fits the dungeon to the slave , and sends a corruptible man into a corruptible world . but in truth it was not man , nor the earth alone that suffered in this curse , but all other creatures also ; for saith god to the serpent , thou art cursed above all cattel , and above every beast of the field , so that cattel and beasts also were cursed in some measure , but this serpent above them all . to this also agrees the apostle in his epistle to the romans , where he hath these words . for the creature was made subject to vanitie , not willingly , but by reason of him , who hath subjected the same in hope . because the creature it self also , shall be delivered from the bondage of corruption , into the glorious liberty of the children of god . here by the creature he understands not man , but the inferior species , which he distinguisheth from the children of god , though he allows them both the same liberty . but this is more plaine out of the subsequent texts , where he makes a clear difference between man , and the whole creation . for we know ( saith he ) that the whole creation groaneth , and travaileth together in paine untill now . and not only they , but our selves also , which have the first fruits of the spirit , even we our selves groane within our selves , waiting for the adoption , to wit , the redemption of our body . here we see the first fruits of the spirit , referred to man , and why not some second subordinat fruits of it to the creatures in general ? for as they were cursed in the fall of man , for man's sake , so it seems in his restitution they shall be also blessed for his sake . but of this enough . let us now summe up and consider the several inconveniences our first parent was subject to , for they will be of some use with us hereafter . first of all , he was ejected from the presence of god , and exposed to the malice and tentations of the devill . he was altered from good to bad , from incorruptible to corruptible : in the day ( saith the scripture ) thou eatest thereof , thou shalt dye the death . he was excluded from a glorious paradyse , and confin'd to a base world , whose sickly infected elements conspiring with his own nature , did assist and hasten that death , which already began to reign in his body . heaven did mourn over him , the earth , and all her generations about him . he look'd upon himself as a felon , and a murtherer , being guilty of that curse and corruption , which succeeded in the world because of his fall , as we have sufficiently proved out of the mosaicall and cabalisticall traditions . he was ignorant , and therefore hopeles of life aeternal , and for this temporal present life , he was not acquainted with the provisions of it . the elements of husbandrie were not as yet known , there was neither house nor plow , nor any of those manuall arts , which make up a worldly providence . he was exposed to the violence of rains and winds , frosts and snows , and in a word deprived of all comforts spiritual , and natural . what should i say more ? he was a meer stranger in this world , could not distinguish medicines from poysons , neither was he skill'd in the ordinarie praeparations of meate and drink . he had no victuals ready to his hands , but the crude unseasoned herbage of the earth , so that he must either starve , or feed as nebuchadnezar did , with the beasts of the field . he heard indeed sometimes of a tree of life in eden , but the vegetables of this world for ought he knew might be so many trees of death . i conclude therefore that he had some instructor to initiat him in the wayes of life , and to shew him the intricate and narrow paths of that wilderness . for without question his outward miseries , and his inward despaire were motives whereupon god did reveale a certaine art unto him , by which he might relieve his present necessities , and imbrace a firme hope of a future and glorious restitution . for god having ordained a second aeternal adam , did by some mysterious experience manifest the possibilitie of his comming to the first , who being now full of despaire , and overcharged with the guilt of his own sin was a very fit patient for so divine and mercifull a physician . but omitting our own reasons , which we might produce to this purpose , let us repayre to the cabalists , who indeed are very high in the point , and thus they deliver themselves . god ( say they ) having made fast the doores of his paradyse , and turn'd out adam , sometimes the dearest of his creatures , did notwithstanding the present punishment , retaine his former affection towards him still . for god is said to love his creatures not that there is any thing lovely in them without their creator , but in that hee desires their perfection : that is to say he would have them conformable to himself , and fitt to receive his image or similitude , which is a spiritual impress of his beauty . now to restore this similitude in adam was impossible unlesse god should reassume that to himself which was now fallen from him . so transcendent , and almost incredible a mercie had god treasur'd up in his secret will , being resolved to unite the nature of man to his own , and so vindicat him from death , by taking him into the deitie , which is the true fountain and center of life . this will ( say the cabalists ) was first revealed to the angels , and that by god himself in these words ; ecce adam sicut unus ex nobis : behold an adam like one of us , knowing good and euill ! this speech they call orationem occultissimam à creatore mundi cum beatis angelis in suae divinitatis penetralibus habitam ; a most secret conference which god had with the blessed angels in the inner-chambers of heaven . now that the same scripture should speak one thing in the letter , and another in the mysterie , is not strange to mee , how difficult soever it may seem to another . for verily this text may not concern the first adam , who knowing evill by committing it , could not be like god in respect of that knowledge , which made him sinfull , and altogether unlike him . for god ( if i may so expresse it ) knows the evill onely speculatively , in asmuch as nothing can escape his knowledge , and therefore is not guilty of evill : for as tritemius hath well observed , scientia mali non est malum , sed usus ; the knowledge of evill is not evill , but the practice of it . it remains then , that this speech concern'd the second adam , christ jesus , who knew the evill , but did not commit it , and therefore was like one of us , that is like one of the trinitie , knowing good and evill , and yet no way guiltie of the evill . this primitive and compendious gospell was no sooner imparted to the angels , but they became ministers of it , the law ( as st. paul saith ) being ordained in their hands , till christ should take it into his own and their administration to man took beginning with this oracle . thus ( say the cabalists ) raziel the angel was presently dispatch'd to communicat the intelligence to adam , and to acquaint him with the mysteries of both world , aeternall , and temporall . for as he could not obtain the blessings of the aeternall world , unless by a true faith hee apprehended the three aeternall principles of it , so neither could he fully injoy the benefits of this temporall world , unless hee truly understood the three visible substances whereof it consists . for there are three above , and three beneath , three ( as st. john saith ) in heaven , and three on earth ; the inferior bear witness of the superior , and are their only proper receptacles . they are signatures and created books , where wee may reade the mysteries of the supernaturall trinitie . but to proceed in our former discourse : the cabalists doe not onely attribute a guardian to adam , but to every one of the patriarchs , allowing them their praesidents and tutors both to assist and instruct them in their wearisome and worldly peregrinations . a doctrine in my opinion not more religious than necessary , how prodigious soever it may seem to some phantastic , insiped theologicians . for certainly it is impossible for us to find out mysteries of our selves , wee must either have the spirit of god , or the instruction of his ministers , whereher they bee men or angels . and thus wee see out of the traditions and doctrine of the jewes , how their cabala , and our magic came first into the world . i shall now examine the scriptures , and consult with them : where ( if i am not much mistaken ) i shall find some consequences , which must needs depend on these principles , and thus i apply my self to the task . the first harvest i read of , was that of cain , and the first flocks , those of abel . a shepheards life in those early dayes was no difficult profession , it being an imployment of more care , than art , but how the earth was plow'd up before the sound of tubal's hammers , is a piece of husbandrie unknown in these dayes . howsoever it was a labour perform'd , and not without retribution . cain hath his sheaves , as well as abel his lambs : both of them receive , and both acknowledge the benefit . i find established in these two a certain priesthood , they attend both to the altar , and the first bloud was shed by sacrifice the second by murther . now so dull am i , and so short of syllogismes , those strange pumps , and hydragogues , which lave the truthex puteo , like water , that all my reason cannot make these men levits without revelation . for i desire to know how came they first to sacrifise , and by whom were they initiated ? if you will say , by adam : the question indeed is deferr'd , but not satisfied for i would know further in what schoole was adam instructed ? now that it was impossible for him to invent these shadowes and sacraments of himself , i will undertake to demonstrate and that by invincible reason , which no adversarie shall dare to contradict . it is most certain that the hope and expectation of man in matters of sacrifices , consist in the thing signisied , and not in the signe it self . for the material corruptible shadow is not the object of faith but the spiritual , aeternall prototype , which answers to it , and makes the dead figure effectual . the sacrifices of the old testament , and the elements of the new , can be no way acceptable with god , but inafmuch as they have a relation to christ jesus , who is the great , perfect sacrifice offered up once for all . it is plain then that sacrifices were first instituted upon supernatural grounds , for in nature there is no reason to be found , why god should be pleased with the death of his creatures . nay the very contrary is written in that book , for death both natural and violent proceeds not from the pleasure , but from the displeasure of the creator . i know the learned alkind builds the efficacie of sacrifices on a sympathie of parts with the great world ; for there is in every animal a portion of the star-fire ; which fire upon the dissolution of the compound is united to the general fire from whence it first came , and produceth a sense , or motion in the limbus to which it is united . this indeed is true , but that motion causeth no joy there , and by consequence no reward to the sacrificer : for i shall make it to appeare elsewhere that the astral mother doth mourn , and not rejoyce at the death of her children . now if wee look back on these two first sacrificers , we shall find abel and his oblation accepted , which could not be , had he not offerr'd it up as a symbol , or figure of his saviour . to drive home my argument then , i say , that this knowledge of the type , in whom all offerings were acceptable , could not bee obtained by any humane industrie , but by sole revelation . for the passion of christ jesus was an ordinance wrapt up in the secret will of god , and he that would know it , must of necessitie bee of his councell . hence it is called in scripture the hidden mysterie , for the truth and certainty of it , was not to bee received from any , but onely from him , who had both the will , and the power to ordain it . but if you will tell mee ( like the author of the praedicables ) that men sacrifised at first by the instinct of nature , and without any respect to the type , i shal indeed thank you for my mirth , whensoever you give mee so just a reason to laugh . it remains then a most firme infallible foundation that adam was first instructed concerning the passion , and in order to that , he was taught further , to sacrifise , and offer up the blouds of beasts as types and prodroms of the bloud of christ jesus , the altars of the law being but steps to the cross of the gospell . now if it be objected that severall nations have sacrifised , who did not know god at all , much less the son of god , who is the prototype and perfection of all oblations : to this i answer , that the custome of sacrificing was communicated to heathens by tradition from the first man : who having instructed his own children , they also delivered it to their posteritie , so that this vizard of religion remained , thought the substance and true doctrine of it was lost . and thus in my opinion it sufficiently appears , that the first men did sacrifise , not by nature as prophrrius that encmie of our religion would have it , but some by revelation , others by custome and tradition . but now i think upon it , i have scripture to confirme me concerning this primitive revelation , for salomon numbring those serverall blessings which the divine wisdome imparted to the ancient fathers , amongst the rest specifies her indulgence to adam . shee praeserved ( saith hee ) the first formed father of the world , that was created alone , and brought him out of his fall . here i find adam in some measure restored , and how could that bee , but by discovering unto him the great restorative christ jesus , the second adam in whom he was to believe ? for without faith he could not have been brought out of his fall , and without christ revealed , and preached unto him , hee could have no faith , for hee knew not what to believe . it remaines then that hee was instructed , for as in these last dayes wee are taught by the son of god , and his apostles ; so in those first times they were taught by the spirit of god and his ministring angels . these were their tutors , for of them they heard the word , and verily wee are told that faith comes by hearing . it is now ( as i think ) sufficiently proved , that adam had his metaphysics from above : our next service ( and perhaps somewhat difficult ) is , to give some probable . if not demonstrative reasons , that they came not alone but had their physics also to attend them . i know the scriptures are not positive in this point , and hence the sects will lug their consequence of reprobation . truly for my part . i desire not their hum but their patience : i have though against the praecept for many years attended their philosophie , and if they spend a few hours on my spermalogie it may cost them some part of their justice , but none of their favours . but that we may come to the thing in hand ; i hold it very necessarie to distinguish arts , for i have not yet seen any author , who hath fully considered their difference . the art i speak of , is truly physicall in subject , method , and effect but as for arts publickly professed , and to the disadvantage of truth allowed , not one of them is so qualified : for they are meer knacks and bables of the hand , or braine , having no firm fundamentals in nature . these in my opinion s●l●●o● numbers amongst his vanities , when hee speakes in a certaine place , that god had made man upright , but hee had sought out many inventions . of these inventions we have a short catalogue in genesis , where moses separates the corn from the chaff , the works of god , from the whymzies of man . thus wee read that jabal was the father of such as dwell in tents , his brother jubal the father of all such as handle the harp and organ , and tubal-cain an instructer of every artificer in brasse and iron . what mischiefes have succeeded this brasse-and-iron cyclops , i need not tell you : if you know not the fates of former times , you may studie the actions of your owne , you live in an age that can instruct you . verily , it is worth our observation that these arts , and their tooles , proceeded not from the posterity of seth , in whose line our saviour stands , for as wee shall make it appeare hereafter questionlesse they had a better knowledge ; but they proceeded from the seed of cain , who in action was a murtherer , and in the circumstance of it a fratricide . to be short , there is no vanity to the vanitie of sciences , i mean those inventions , and their professors , which produce nothing true and natural , but effects either false , or in their ends corrupt and violent . but 't is no conquest to tread on ruines , cornelius agrippa , hath already layd these rodomontados in the dirt , and that so handsomely , they were never since of a general reputation . give me an art then , that is a perfect intire map of the creation , that can lead me directly to the knowledge of the true god , by which i can discover those universal invisible essences which are subordinat to him ; an art that is no way subject to evill , and by which i can attain to all the secrets and mysteries in nature . this is the art wherein the physics of adam , and the patriarchs consisted , and that this art was revealed to him , i will undertake to demonstrat by scriptures , and the practice of his posteritie . this truth , i am certain , will seem difficult , if not incredible to most men , the providence of god being praejudic'd in this point , for they will not allow him to instruct us in naturall things , but onely in supernaturals , such as may concerne our souls , and their salvation . as for our bodies he must not praescribe for their necessities , by teaching us the true physic , and discovering the lawes of his creation ; for though he made nature , yet hee may not tutor us in natural sciences : by no means , aristotle and his syllogism can doe it much better . certainly this opinion is nothing different from that of the epicure , deum ad coeli cardines obambulare , & nullâ tangi mortalium curâ , that god takes the aire i know not in what walkes and quarters of his heaven , but thinks not of us mortals , who are here under his feet . questionlesse , a most eminent impietie , to make god as iertullian said of old , otiosum , & inexercitum neminem in rebus humanis , an idle , unprofitable no body in this world , having nothing to doe with our afaires , as they are natural , and humane . sure these men are afraid lest his mercy should diminish his majestie , they suffer him to trade onely with our immortal parts , not with corruptible bodies that have most need of his assistance , they are base subjects , which he hath turned over to galen , and the apothecaries . not so my friend : he hath created physic , and brings it out of the earth , but the galenist knowes it not ; hee it is , that pitties our afflictions , he is the good samaritane that doth not pass by us in our miseries , but poures oile and wine into our wounds ; this i know very well and i will prove it out of his own mouth . did not hee instruct noah to build an ark , to pitch it within and without , and this to save life in a time , when hee himselfe was resolved to destroy it ? in a time when the world was acquainted with no mechanics , but a little husbandrie , and a few knacks of tubal-cain , and his brethren ? but even those inventions also proceeded from that light which hee planted in man : an essence perpetually busie , and whose ambition it is to performe wonders , yet hee seldome produceth any thing of his owne , but what is fantastic , and monstrous . did he not put his spirit in bezaleel the son of uri , and in aholiab the son of ahisamach ? did hee not teach them to devise cunning workes , to work in gold , in silver , in brasse , in cutting of stones , in setting of them , in carving of timber , and in all manner of workmanship ? but to come neerer to our purpose : did hee not informe moses in the composition of the oile , and the perfume ? did hee not teach him the symptoms of the leprosie , and the cure thereof ? did he not praescribe a plaster of figs for hezekiah , and to use your owne term ; an ophthalmic for tobit ? did not jesus christ himself in the dayes of his flesh , work most of his miracles on our bodies , though his great cure was that of our soules ? is hee not the same then to day as yesterday ? nay was hee not the same then from the beginning ? did he care for our bodies then , and doth he neglect them now ? or being seated on the right hand of the majestic on high , is hee become lass good , because more glorious ? god forbid to think so were a sin in superlatives . let us then take him for our praesident , for he is not ( saith st. paul ) such an one which cannot bee touched with the feeling of our infirmities , but hee is indeed one that looks to our present estate aswell as to our future and is as sensible of our insirmitie . as hee is carefull of our immortaletie . when hee was on earth , with the dust of that earth hee made the blind to see , and of meer water he made wine . these were the visible elements of his physic , or rather ( so the notion doth not offend you ) of his magic . but shall i shew you his librarie , and in that his three-fold philosophie ? observe then first , and censure afterwards . have salt in your selves , and again , you are the salt of the earth , and in a third place , salt is good . this is his mineral doctrine , will you know his vegetable ? it is in two little books , a mustard-seed , and a lillis . lastly , he hath his animal magic , and truly that 's a scrowle seal'd up , i know not who may open it . hee needed not that any should beare witnesse of man , for he knew what was in man . and what of all this blasphemie sayes some splenetic sophister ? behold i will instruct thee . first of all have salt in thy self , for it will season thy soule that is infected , and praeserve thy braines that are putrified with the dirt of aristotle . in the second place learn what the salt of the earth is , to which the disciples are compared , and that by a regular , solid speculation . thirdly come up to experience , and by a physicall legitimat practice know in what sense salt is most good . fourthly , examine the lilies by fire , and the water of fire , that thou mayst see their miraculous invisible treasures , and wherein that speech of truth is verified , that salomon in all his royaltie was not cloathed like one of them . if thou wilt attempt a higher magic , thou mayst being first seasoned . but in this place it is not my designe to lead thee to it . animal and vegetable mysteries thou canst never perfectly obtain without the knowledge of the first mineral secret , namely the salt of the earth , which is salt and no salt , and the praeparation thereof . this discourse i confesse , is somewhat remote from that i first intended , namely that philosophie was revealed to adam , as well as divinitie , but some pates are blocks in their own wayes , and as i told you formerly , will not believe that god dispenseth with any naturall secrets ; this made mee produce these few instances out of scripture , as praeparatives to the proposition it self , and if hee be any thing ingenious , to the reader . his compliance to my principles i expect not , nay i am so far from it , hee may suspend his charitie . let him bee as rigid as justice can make him , for i wish not to praevaile in any thing but the truth , and in the name of truth , thus i begin . you have been told formerly , that cain and abel were instructed in matters of sacrifice by their father adam , but cain having murthered his brother abel , his priesthood descended to seth , and this is confirm'd by those faculties which attended his posteritie , for enoch , lamech , and noah , were ( all of them ) prophets . it troubles you perhaps that i attribute a priesthood to abel but i have besides his own practice , christs testimonie for it , who accounts the bloud of abel amongst that of the persecuted prophets and wisemen . now to conclude that these men had no knowledge in philosophie , because the seripture doth not mention any use they made of it , is an argument that denies something , but proves nothing . to shew the vanitie of this inference , i will give you an example out of moses himself . wee know very well there are no prophecies of abraham extant , neither doe wee read anywhere , that ever hee did prophesie , but notwithstanding he was a prophet . for god reproving abimelech king of gerar , who had taken sarah from him supposing she had been his sister , hath these words ; now therefore restore the man his wife , for hee is a prophet , and hee shall pray for thee , and thou shalt live . hence wee may learn , that the holy ghost doth not alwayes mention the secret perfections of the soul , in the public character of the person . truly i should not be so impudent , as to expect your assent to this doctrine , if the scriptures were silent in every text , if i did not find there some infallible steps of magic , such as may lead me without a lanthorn to the archives of the art it self . i know the troup , and tumult of other affaires are both the many , and the maine in the historie of moses . but in the whole current , i meet with some acts which may not be numbred amongst the fortunes of the patriarchs , but are performances extraordinarie , and speak their causes not common . i have ever admir'd that discipline of eliezer the steward of abraham , who when he prayed at the well in mesopotamia , could make his camels also kneele . i must not believe there was any hocas in this , or that the spirit of banks , may be the spirit of prayer . jacob makes a covenant with laban , that all the spotted and brown cattell in his flocks should be assigned to him for his wages . the bargain is no sooner made , but he finds an art to multiplie his own colours , and sends his father-in-law almost a woolgathering . and jacob took him rods of green poplar , and of the hasel , & chesnut-tree , & pilled white strakes in them , and made the white appear which was in the rods ; and hee set the rods , which he had pilled , before the flocks in the gutters , in the watering troughs when the flocks came to drink , that they should conceive when they came to drink : and the flocks conceived before the rods , and brought forth cattel ring straked , speckled and spotted . as for that which the scripture tells us elsewhere , namely that jacob saw in a dream , and behold the rams that leaped on the cattell were ringstraked speckled , and grisled , this doth no way impaire our assertion , or prove this generation miraculous , and supernatural : for no man , i believe is so mad as to think those appearances , or ramms of the dream , did leap , and supplie the natural males of the flock : god using this apparition onely to signifie the truth of that ar● jacob acted by , and to tell him that his hopes were effected . but i shall not insist long on any particular , and therefore i will paste from this dream to another . joseph being seventeen years old , an age of some discretion , propounds a vision to his father , not loosly and to no purpose , as wee tell one another of our dreams , but expecting , i believe , an interpretation , as knowing that his father had the skill to expound it . the wise patriarch being not ignorant of the secrets of the two luminaries , attributes males to the sun , and females to the moon , then allowes a third signification to the minor starrs , and lastly answers his sonne with a question : what is this dream that thou hast dreamed ? shall i , and thy mother , and thy brethren indeed come to bow down our selves to thee , to the earth ? now , i think no man will deny but the interpretation of dreams belongs to magic . and hath been ever sought after as a piece of secret learning . true it is , when the interpreter receives his knowledge immediatly from god , as daniel did , then it falls not within the limits of a naturall science ; but i speak of a physicall exposition as this was , which depends on certain abstruse similitudes , for hee that knowes the analogie of parts to parts in this great body , which wee call the world , may know what every signe signifies , and by consequence may prove a good interpreter of dreames . as for jacob's first practice , which wee have formerly mention'd , namely the propagation of his speckled flocks , it is an effect so purely magicall that our most obstinat adversaries dare not question it . i could cite one place more , which referrs to this patriarch , and points at the fundamentals of magic , but being annex'd to this discourse , it would discover too much , i shall therefore leave it to the search of those , who are considerable proficients , if not masters in the art . the summ of all is this : man of himself could not attain to true knowledge it was god in meer mercie did instruct him . to confirm this , i shall desire the reader to consider his own experience . wee have in these our dayes many magicall books extant , wherein the art is discovered both truly , and plainly . wee have also an infinite number of men , who studie those books , but after the indeavours of a long life not one in ten thousand understands them . now if wee with all these advantages cannot attain to the secrets of nature , shall we think those first fathers did , who had none of our libraries to assist them , nor any learned man upon earth to instruct them ? could they doe that without means , which wee cannot doe with means , and those too very considerable ? the peripaterties perhaps will tell me their syllogism is the engine that can perform all this . let 'em then in barbara or baroco demonstrate the first matter of the philosopher's stone . but they will tell mee there is no such thing . behold i tell them again , and assure them too on my salvation , there is , but in truth their logic will never find it out . it is clear then , that god at first instructed adam from him his children received it , and by their tradition it descended to the patriarchs , every father bequeathing these secrets to his child , as his best and most lasting legacie . i have now attended jacob , the israel of god , both in his pilgrimage at padan-aram , and in his typicall inheritance , the earnest of the land of canaan . but two removalls perfect not the wandrings of a patriarch ; god calls him from the habitation of his fathers to the prison of his posteritie , and provides him a plac of freedom in the house of bondage . i must follow him where his fortune leads , from i saac's hebron , to the goshen of phaaroh then back again to the cave and dust of machpelah . as for his sons and their traine , who attended his motion thither , i find not any particular remembrance of them onely moses tells me of a generall exit : joseph died , and all his brethren and all that generation . i must now then to prove the continuance and succission of this art addresse m● self to the court , where i shall find the son of levi newly translated from his ark , and bulrushes . yet , there is somthing may be sayd of joseph , and verily it proves how common magic was in those dayes , and the effects of it no newes to the sons of jacob ; for having conveyed his cup into the sack of benjamin , and by that policie detain'd his brethren , hee asks them : what deed is this that you have done ? knew yee not that such a man as i can certainly divine ? in this speech he makes his brethren no strangers to the performances of art , but rather makes their familiarity therewith an argument against them : knew you not ? but the following words are very effectuall , and tell us what qualified persons the ancient magi were . they were indeed ( as hee speaks of himself ) such as joseph was , princes , and rulers of the people , not beggarly gypsies , and mountebanks , as our doctors are now . it was the ambition of the great in those dayes to bee good , and as these secrets proceeded from god , so were they also entertained by the gods , i mean by kings : for saith the scripture , i have said yee are gods : a name communicated to them , because they had the power to doe wonders , for in this magical sense the true god speaks to moses : see , i have made thee a god to phaaroh , and thy brother aaron shall bee thy prophet . and verily this true knowledge . and this title that belongs to it , did that false serpent praetend to our first parents ; eritis sicut dii , you shall be as gods knowing good and evill . but 't is not this subtill dragon , but bonus ille serpeats , that good , crucified serpent , that can give us both this knowledge , and this title : for by him all things were made , and without him not any thing was made , that is made ; if hee made them then , hee can teach us also how they were made . i must now refer my self to moses who at his first acquaintance with god , saw many transmutations : one in his own flesh , another of the rod in his hand , with a third promised , and afterwards performed upon water . it is written of him , that he was skill'd in all the learning of the egyptians : but for my part i doe much question what kind of learning that was , the scripture assuring mee , and that by the pen of moses , their wonders were effected by inchantments . this is certain , their learning was ancient , for i find magicians in aegypt , four hundred and thirty years and upwards , before jamnes and jambres . this is confirmed by phaaroh's dreame , which his own sorcerers , and wizards could not interpret , but joseph alone expounded it . verily it cannot be denyed , but some branches of this art , though extremely corrupted , were dispers'd among all nations by tradition from the first man , and this appeares by more testimonies than one . for in the land of canaan , before ever israel possest it , debir , which athniel the son of kenaz conquered , was an universitie , at least had in it a famous librarie , wherefore the jewes call'd it kiriath-sepharim . i might speak in this place of the universalitie of religion : for never yet was there a people , but had some confused notion of a deitie , though accompanied with lamentable ceremonies , and super stitions . besides , the religious of all nations have alwaies praetended to powers extraordinarie , even to the performance of miracles , and the healing of all diseases , and this by some secret meanes , not known to the common man : and verily if wee examine all religions , whether false , or true , wee shall not find one , but it praetends to something , that is mysticall . certainly if men be not resolved against reason , they must grant , these obliquities in matters of faith proceeded from the corruption of some principles received , ( as we see that heretics are but so many false interpreters ) but not withstanding in those very errors there remained some marks and imitations of the first truth . hence comes it to passe , that all parties agree in the action , but not in the object . for example : israel did sacrifise , and the heathen did sacrifise , but the one to god , the other to his idol ; neither were they onely conformable in some rites , and solemnities of divinitie , but the heathens also had some hints left of the secret learning , and philosophie of the patriarchs , as wee may see in their false magic , which consisted for the most part in astrologicall observations , images , charmes , and characters . but it is my designe to keep in the rode , not to follow these deviations , and misfortunes of the art , which notwithstanding want not the weight of argument , the existence of things being proved as well by their miscariage , as by their successe . to proceed then , i say , that during the pilgrimage of the patriarchs , this knowledge was delivered by tradition from the father to his child , and indeed it could be no otherwise , for what was israel in those dayes , but a privat familie ? notwithstanding when god appointed them their possession , and that this private house was multiplied to a nation , then these secrets remained with the elders of the tribes , as they did formerly with the father of the familie . these elders , no doubt , were the moysaicall septuagint , who made up the sanhedrim , god having selected some from the rest , to be the stewards , and dispensers of his mysteries . now that moses was acquainted with all the abstruse operations , and principles of nature , is a truth i suppose which no man will resist . that the sanhedrim also participated of the same instruction and knowledge with him is plain out of scripture , where wee read , that god took of the spirit that was in moses , and gave it to the seventy . but lest any man should deny that , which wee take for granted . namely the philosophie of moses , i shall demonstrate out of his own books , both by reason , as also by his practice , that hee was a natural magician . first of all then it is most absurd , and therefore improbable , that hee should write of the creation , who was no way skill'd in the secrets of god and nature , both which must of necessitie be known before wee should undertake to write of the creation . but moses did write of it , ergo . now i desire to know what hee hath written , truth or a lie ; if truth , how dare you denie his knowledge ? if a lie ( which god forbid ) why will you believe him ? you will tell mee perhaps he hath done it onely in general termes : and i could tell you that aristotle hath done no otherwise : but think you in good earnest that hee knew no more , than what hee did write ? there is nothing you can say in this point , but wee can disprove it , for in genesis he hath discovered many particulars , and especially those secrets which have most relation to this art . for instance ; hee hath discovered the minera of man , or that substance out of which man , and all his fellow-creatures were made . this is the first matter of the philosophers stone : moses calls it sometimes water , sometimes earth ; for in a certain place i read . thus ; and god said , let the waters bring forth abundantly the moving . creature that hath life , and fowle that may fly above the earth in the open firmament . but elsewhere wee read otherwise : and out of the ground the lord god formed every beast of the field , and every fowle of the aire . in this later text hee tels us that god made every fowle of the ayre out of the ground , but in the former it is written , hee made them out of the water . certainly aristotle and his organ can never reconcile these two places , but a little skill in magic will mak them kisse , and be friends without a philtre . this substance then is both earth and water , yet neither of them in their common complexions , but it is a thick water , and a subtil earth . in plain termes it is a slimie , spermatic , viscous masse , impraegnated with all powers coelestiall , and terrestriall . the philosophers call it water and no water , earth and no earth : and why may not moses speak as they doe ? or why may not they write , as moses did ? this is the true damascen earth , out of which god made man : you then that would be chimists , seem not to be wiser than god , but use that subiect in your art . which god himself makes use of in nature . he is the best workman , and knowes what matter is most fit for his work , hee that will imitate him in the effect , must first imitate him in the subject . talk not then of flint-stones and antimonie , they are the poets pin-dust , and egshells ; seek this earth , this water . but this is not all that moses hath written to this purpose , i could cite many more magicall and mysticall places , but in so doing i should be too open . wherefore i must forbeare . i shall now speak of his practice , and truly this is it which no distinction , nor any other logicall quibble can wave , nothing but experience can refell this argument , and thus it runs . and moses took the calf which they had made , and burnt it in the fire , and grinded it to powder , and strewed it vpon the water , and made the children of israel drink of it . certainly here was a strange kind of spice , and an art as strange as the spice it self . this calf was pure gold , the israelites having contributed their eare-rings to the fabric . now would i gladly know by what meanes so solid and heavie a body as gold , may bee brought to such a light powder , that it may bee sprinkl'd on the face of the water , and afterwards drunk up . i am sure here was aurum potabile , and moses could never have brought the calf to this passe had he not plowed with our heyfer . but of this enough : if any man think hee did it by common fire , let him also doe the like , and when he hath performed , hee may sell his powder to the apothecaries . if i should insist in this place on the moysaicall ceremoniall law with its severall reverend shadows and their significations ; i might lose my self in a wilderness of mysteries both divine and naturall ; for verily that whole system is but one vast skreen , or a certain majestic umbrage drawne over two worlds , visible , and invisible . but these are things of a higher speculation than the scope of our present discourse will admit of . i onely informe the reader that the law hath both a shell , and a kernell , it is the letter speaks , but the spirit in : erprets . to this agrees gregorie nazianzen , who makes a twofold law , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , and {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} : one literal , another spirituall . and elsewhere hee mentions , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , the hidden , and the manifest part of the law ; the manifest part ( saith he ) being appointed , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , for many men , and such whose thoughts were fixed here below but the hidden , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , for few onely , whose mindes aspired upwards to heavenly things . now that the law being given , might benefit the people in both parts , spiritual and literal , therefore did the law-giver institute the sanhedrim , a councell of seventy elders , upon whom hee had poured his spirit , that they might discerne ( as esdras did ) the deep things of the night , in plain termes , the hidden things of his law . from these elders the cabala ( i believe ) had its originall : for they imparted their knowledge by word of mouth to their successors , and hence it came to passe , that the science it self , was styl'd cabala , that is , a reception . this continued so long as israel held together ; but when their frame began to discompose , and the dilapidations of that house proved desperat , then esdras a prophet incomparable ( notwithstanding the brand of apocrypha ) writ that law in tables of box , which god himself had sometimes written in tables of stone . as for the more secret , and mysterious part thereof , it was written at the same time in seventy secret bookes , according to the number of the elders , in whose hearts it had been sometimes written . and this was the very first time the spirit married the letter ; for these sacraments were not trusted formerly to corruptible volumes , but to the aeternall tables of the soul . but it may bee there is a blind generation , who will believe nothing but what they see at hand , and therefore will deny that esdras compos'd any such bookes ; to these owles ( though an unaequal match ) i shall oppose the honour of picus , who himself affirmes , that in his time hee met with the secret bookes of esdras , and bought them with a great price ; nor was this all , for eugenius bishop of rome order'd their translation , but hee dying , the translators also fell asleep . it is true indeed , something may be objected to mee in this place concerning the cabala , an art which i no way approve of , neither doe i condemne it as our adversaries condemne magic , before i understand it ; for i have spent some yeares in the s̄earch , and contemplation thereof . but why then should i propose that for a truth to others , which i accompt for an error my self ? to this i answer , that i condemne not the true cabala , but the inventions of some dispersed wandring rabbies , whose braines had more of distraction , than their fortunes ; of this thirteenth tribe i understand the satyrist , when hee promiseth so largely . qualiacunque voles , judaei somnia vendunt . these i say have produc'd a certain up-start , bastard cabala , which consists altogether in alphabeticall knacks . ends alwayes in the letter where it begins , and the vanities of it are grown voluminous . as for the more ancient , and physicall traditions of the cabala , i embrace them for so many sacred truths , but verily those truths were unknown to most of those rabbins whom i have seen , even to rambam himself , i mean rabbi moses aegyptius , whom the jewes have so magnified with their famous hyperbole : a mose ad mosen non surrexit sicut moses . but to deale ingenuously with my readers , i say the cabala i admit of consists of two parts , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} and {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} the name , and thing . the former part is meerly typicall in reference to the later , serving only as the shadow to the substance . i will give you some instances . the literal cabala , which is but a veile cast over the secrets of the physicall , hath three principles , commonly styl'd tres matres , or the three mothers : in the masculine complexion the jewes call them {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} emes , in the foeminine {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} asam , and they are {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} aleph , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} mem , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} schin . now i will shew you how the physical cabala expounds the literall . tres matres {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} emes ( saith the great abraham , or as some think rabbi akiba ) id est , aer , aqua , & i gnis ; aqua quieta , i gnis sibilans , aer spiritus medius . that is , the three mothers emes , or aleph , mem and schin , are aire , water , and fire ; a still water , ( mark that ) a hissing fire , and aire the middle spirit . again sayth the same rabbi , tres matres {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} emes in mundo , aer , aqua , & ignis . coeli ex igne creati sunt , terra ex aquá , aer egressus est ex spiritu , qui stat medius . the three mother emes in this world are , ayre , water and fire . the heavens were made of the fire , the earth was made of the water , ( mark well this cabalism ) and the ayre proceeded from a middle spirit . now when the cabalist speaks of the generation of the three mothers , he brings in ten secret principles , which i think ten men have not understood since the sanhedrim , such non-sence doe i find in most authors , when they undertake to discourse of them . the first principle is a spirit , which sits in retrocessu suo fontano , in his primitive , incomprehensible retreats , like water in its subterraneous chanel , before it springs . the second principle is the voice of that first spirit , this breaks forth like a well-spring , where the water flowes out of the earth , and is discovered to the eye , they call it spiritus ex spiritu . the third principle is spiritus ex spiritibus , a spirit which proceeds both from the first spirit , and from his voice . the fourth principle is aqua de spiritu , a certain water which proceeded from the third spirit , and out of that water went aire and fire . but god forbid that i should speak any more of them publickly , it is enough that wee know the original of the creature , and to whom wee ought to ascribe it . the cabalist when hee would tell us what god did with the three mothers , useth no other phrase than this , ponderavit aleph cum omnibus , & omnia cum aleph , & sic de singulis , he weighed ( saith he ) aleph with all , and all with aleph , and so he did with the other mothers . this is very plain , if you consider the various mixtures of the elements , and their secret proportions . and so much for the physicall part of the cabala , i will now shew you the metaphysicall . it is strange to consider what unitie of spirit , and doctrine , there is amongst all the children of wisdom . this proves infallibly that there is an universall schoole-master , who is present with all flesh , and whose principles are ever uniforme , namely the spirit of god . the cabalists agree with all the world of magicians , that man in spirituall mysteries is both agent and patient . this is plain : for jacobs ladder is the greatest mysterie in the cabala . here wee find two extreams : jacob is one , at the foot of the ladder , and god is the other , who stands above it , immittens ( saith the jew ) formas , & influxus in jacob , sive subjectum hominem , shedding some secret influx of spirit upon jacob , who in this place typifies man in general . the rounds , or steps in the ladder signifie the middle natures , by which jacob is united to god , inferiors united to superiors . as for the angels of whom it is sayd , that they ascended & descended by the ladder , their motion proves they were not of the superior hierarchie , but some other secret essences , for they ascended first , and descended afterwards : but if they had been from above , they had descended first , which is contrarie to the text . and here reader , i would have thee studie . now to return to jacob , it is written of him , that he was asleep , but this is a mysticall speech , for it signifies death , namely that death which the cabalist calls mors osculi , or the death of the kiss , of which i must not speake one syllable . to bee short , they agree with us in arcano theologiae : that no word is efficacious in magic , unlesse it be first quickened by the word of god . this appears out of their semhamaphores ; for they hold not the names of angls effectuall , unlesse some name of god , as {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} or {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} be united to them then ( say they ) in the power and vertue of those names they may worke . an example hereof wee have in all extracted names , as vehu-iah , elem-iah , jeli-el , sita-el . now this practice in the letter was a most subtil adumbration of the conjunction of the substantiall word or spirit with the water ; see that you understand me rightly , for i meane with the elements and so much for the truth . to conclude , i would have the reader observe , that the false grammaticall cabala consists onely in r●●●●●tions of the alphabet , and a metathesis of letters in the text , by which means the scripture hath suffered many racks , and excoriations . as for the true cabala , it useth the letter onely for artifice , whereby to obscure , and hide her p●●●●sicall secrets , as the egyptians heretofore did use their hieroglyphics . in this sense the primitive professors of this art , had a literal cabala . as it appeares by that wonderfull , and most ancient inscription in the rock in mount horeb. it conteines a prophecie of the virgin mother , and her son christ jesus . ingraven in hieroglyphic fram'd by combination of the hebrew letters , but by whom god onely knows , it may be by moses or eli●ah . this is most certain , it is to be seen there this day . and wee have for it the testimonies of thomas obecinus , a most learned franciscan , and petrus a valle , a gentleman , who travailed both of them into those parts . now that the learning of the jewes , i mean their cabala , was chimicall , and ended in true physicall performances , cannot be better proved than by the booke of abraham the jew , wherein hee layd down the secrets of this art in indifferent plaine termes and figures , and that for the benefit of his unhappy country-men , when by the wrath of god they were scattered over all the world . this book was accidentally found by nicholas flammel a french-man , and with the help of it hee attained at last to that miraculous medicine , which men call the philosophers stone . but let us hear the monsieur himself describe it . there fell into my hands ( saith he ) for the summ of two florens , a gilded book , very old , and large ; it was not of paper , nor parchment , as other books bee , but it was made of delicate rindes ( as it seemed to mee ) of tender young trees : the cover of it was of brasse , well bound , all ingraven with letters , or strange figures , and for my part , i think they might well bee greek characters , or some such ancient language . sure i am , i could not read them , and i know well they were not notes , nor letters of the latine , nor of the gaule , for of them i understood a little . as for that which was within it , the bark leaves were ingraven , and with admirable diligence written , with a point of jron in faire and neat latin letters coloured . it contained thrice seven leaves for so were the leaves counted at the top and alwayes every seventh leafe was without any writing , but instead thereof upon the first seventh leaf there was painted a virgin , and serpents swallowing her up ; in the second seventh a crosse where a serpent was crucified ; and in the last seventh there were painted deserts , or wildernesses , in the middest whereof ran many faire fountains from whence there issued forth a number of serpents , which ran up and down here and there . upon the first of the leaves was written in great capitall letters of gold abraham the jew , prince priest levit , astrologer , and philosopher , to the nation of the jewes , by the wrath of god dispersed among the gaules sendeth health . after this it was filled with great execrations , and curses ( with this word maranatha , which was often repeated there ) against every person that should cast his eyes upon it , if hee were not sacrificer or scribe . hee that sold me this booke , knew not what it was worth , no more than i , when i bought it . i believe it had been stolne or taken by violence from the miserable jewes , or found hid in some part of the ancient place of their habitation . within the booke , in the second leafe hee comforted his nation , counselling them to fly vices , and above all idolatrie , attending with sweet patience the comming of the messiah , who should vanquish all the kings of the earth , and should reigne with his people in glorie aeternally . without doubt this had been some wise , and understanding man . in the third leafe , and in all the other writings that followed to help his captive nation to pay their tributes to the roman emperours , and to doe other things , which i will not speak of , hee taught them in common words the transmutation of mettals ; hee painted the vessels by the sides and hee informed them of the colours , and of all the rest , except the first agent of the which he spake not a word but onely ( as he said ) in the fourth and fifth leaves he had iutirely painted it , and figured it with very great cunning and workmanship : for though it was well , and intelligibly figured and painted yet no man could ever have been able to understand it , without being well skill'd in their cabala , which goeth by tradition and without having well studied their bookes . the fourth and fifth leafe therefore was without any writing all full of faire figures inlightned or as it were inlightned , for the work was very exquisit . first hee painted a young man , with wings at his ancles having in his hand a caducean rod writhen about with two serpents , wherewith hee strooke upon a helmet which covered his head ; hee seemed to my small judgement to be mercurie the pagan gad. against him there came running , and flying with open wings , a great old man , who upon his head had an houre-glasse fastned , and in his hands a hooke or sithe like death , with the which in terrible and furicus maner , he would have cut off the feet of mercurie . on the other side of the fourth leafe , hee painted a faire flower on the top of a very high mountaine , which was sore shaken with the north wind ; it had the root blew the flowers white and red , the leaves shining like fine gold ; and round about it the dragons and grisfons of the north made their nests . on the fifth leafe shere was a faire rose tree flowred in the middest of a sweet garden , climbing up against a hollow oake , at the foot whereof boyled a fountain of most white water , which ran headlong down into the depths , notwithstanding it passed first among the hands of infinite people , who digged in the earth , seeking for it ; but because they were blind , none of them knew it , except here and there one , which considered the weight . on the last side of the fife leafe , was painted a king , with a great faucheon , who caused to bee kill'd in his presence by some souldiours a great multitude of little infants , whose mothers wept at the feet of the mercilesse souldiours . the bloud of these infants was afterwards gathered up by other souldiours , and put in a great vessell , whereto the sun and the moone came to bathe themselves . and thus you see that which was in the first five leaves ; i will not represent unto you that which was writien in good and intelligible latin in all the other written leaves , for god would punish mee because i should commit a greater wickednesse than he , who ( as it is sayd ) wished that all the men of thn world had but one head , that hee might cut it off at one blow . thus farre nicholas flammel . i could now passe from moses to christ , from the old testament to the new : not that i would interpret there , but request the sense or the illuminated . i desire to know what my saviour means by the key of knowledge , which the lawyers ( as he tells mee and them too ) had taken away . questionlesse it cannot signifie the law it self , for that was not taken away being read in the synagogue every sabaoth . but to let go this : i am certain , and i could prove it all along from his birth to his passion , that the doctrine of christ jesus is not onely agreeable to the laws of nature , but is verified and established thereby . when i speak of the laws of nature , i mind not her excessive irregular appetites and inclinations , to which shee hath bin subject since her corruption , for even galen looked on those obliquities as diseases , but studied nature her self , as their cure . we know by experience that too much of any thing weakens , and destroyes our nature , but if wee live temperately , and according to law , wee are well , because our course of life accords with nature . hence diet is a prime rule in physic , far better indeed than the pharmacopaea , for those sluttish recepts doe but oppresse the stomach , being no fit fuell for a coelestiall fire . believe it then , these excessive bestiall appetites proceeded from our fall , for nature of her self is no lavish insatiable glut , but a most nice delicat essence . this appears by those fits , and pangs she is subject to whensoever she is overcharg'd . in common , customarie excesses there is not any , but knows this truth by experience , indeed in spiritual sins , the body is not immediatly troubled , but the conscience is terrified , and surely the body cannot be very well , when the soule it self is sick . we see then that corruption , and sin do not so much agree with us , as they doe disturb us , for in what sense can our enemies be our friends , or those things that destroy nature , be agreeable to nature ? how then shall we judge of the gospel ? shall we say that the praeservation of man is contrarie to man , and that the doctrine of life agrees not with life it self ? god forbid : the laws of the resurrection are founded upon those of the creation , and those of regeneration upon those of generation , for in all these god works upon one , and the same matter , by one and the same spirit . now that it is so , i meane that there is a harmonie between nature and the gospel , i will prove out of the sinic monument of kim cim priest of judaea . in the yeare of redemption 1625. there was digg'd up in a village of china call'd sanxuen , a square stone , being neer ten measures of an hand-breadth long , five broad , in the uppermost part of this stone was figur'd a crosse , and underneath it an inscription in sinic characters , being the title to the monument , which i find thus render'd in the latine . lapis in laudem & memoriam aeternam legis lucis , & veritatis portatae de judaea , & in china promulgatae , erectus . that is : a stone erected to the praise , and aeternal remembrance of the law of light , and truth , brought out of judaea , and published in china . after this followed the body of the monument , being a relation , how the gospel of christ jesus was brought by one olo puen out of judaea , and afterwards by the assistance of god planted in china . this happened in the yeare of our lord six hundred , and thirtie six . kim cim , the author of this historie , in the very beginning of it , speaks mysteriously of the creation ; then he mentions three hundred sixty five sorts of sectaries , who succeeded one another , all of them striving who should get most proselyts . some of their vaine opinions he recites , which indeed are very suitable with the rudiments , and vagari's of the heathen philosophers . lastly he describes the professors of christianitie , with their habit of life , and the excellencie of their law . difficile ( saith he ) est ei nomen congruum reperire , cum ejus effectus sit illuminare , & omnia claritate perfundere ; unde necessarium fuit eam appellare ; kim ki ao , h. e. legem claram & magnam . that is : it is a hard matter to find a fit name for their law , seeing the effect of it is to illuminat , and fill all with knowledge ; it was necessarie therefore to call it kim ki ao , that is , the great law of light . to be short , olo puen was admitted to the court by tai cum veu huamti king of china , here his doctrine was thoroughly searched , examin'd , and sifted by the king himself , who having found it most true and solid , caus'd it to be proclam'd thorough his dominions . now upon what this doctrine was founded , and what aestimat the king had both of it , and it's professor , we may easily gather from the words of his proclamation . first then , where he mentions olo puen , he calls him magnae virtutis hominem , a man of great virtue or power ; it seems he did something more than prate and preach , could confirme his doctrine , as the apostles did theirs , not with words only , but with works . secondly the proclamation speaking of his doctrine , runs thus , cujus intentum docendi nos a fundamentis examinantes , invenimus doctrinam ejus admodum excellentem , & sine strepitu exteriori , fundatam principaliter in creatione mundi : that is , the drift of whose teaching we have examin'd from the very fundamentals , we find his doctrine very excellent , without any worldly noyse , and principally grounded on the creation of the world . and againe in the same place , doctrina ejus non est multorum verborum , nec supersicie tenus suam fundat veritatem : his doctrine is but of few words , not full of noyse and notions , neither doth he build his truth on superficial probabilities . thus we see , the incarnation , and birth of christ jesus ( which to the common philosopher are fables and impossibilities , but in the booke of nature plaine evident truths ) were proved , and demonstrated by the primitive apostles and teachers out of the creation of the world . but instead of such teachers , we have in these our dayes two epidemical goblins , a schoole-man , and a saint forsooth . the one swells with a syllogistial pride , the other wears a broad face of revelation . the first cannot tell me why grasse is green : the second with all his devotion knows not a. bc. yet praetends he to that infinit spirit which knows all in all ; and truly of them both , this last is the worst . surely the devill hath been very busie , to put out the candle , for had all written truths been extant , this false learning and hypocrisie could never have praevailed . kim ●●m mentions seven and twenty books which christ jesus left on earth to further the conversion of the world . it may be we have not one of them : for though the books of the new testament are just so many , yet being all written , at least some of them a long time after christ , they may not well passe for those scriptures which this author attributes to our saviour , even at the time of his ascension . what should i speake of those many books cited in the old testament , but no where to be found , which if they were now extant , no doubt but they would prove so many reverend , invincible patrons of magic . but ink and paper will perish , for the hand of man hath made nothing aeternall : the truth only is incorruptible , and when the letter fails , she shifts that body , and lives in the spirit . i have not without some labour , now traced this science from the very fall of man to the day of his redepmtion ; along and solitary pilgrimage , the paths being unfrequented because of the briars , and scruples of antiquitie , and in some places overgrown with the poppie of oblivion . i will not deny but in the shades and ivie of this wildernesse , there are some birds of night , owles and bats , of a different feather from our phoenix ; i meane some conjurers , whose dark indirect affection to the name of magic , made them invent traditions more prodigious than their practices . these i have purposely avoyded lest they should wormwood my stream , and i seduce the reader thorough all these groves and solitud●s to the waters of marah . the next stage i must move to , is that whence i came out at first with the israelites , namely aegypt ; here if bookes faile me , the stones will cry out ; magic having been so inthron'd in this place , it seems shee would bee buried here also : so many monuments did shee hide in this earth , which have been since digged up ; and serve now to prove that shee was sometimes above ground . to begin then , i will first speak of the aegyptian theologie , that you may see how far they have advanc'd , having no leader , but the light of nature . trismegistus is so orthodox and plain in the mysterie of the trinitie , the scripture it self exceeds him not ; but hee being a particular author , and one perhaps that knew more than those of his order in generall , i shall at this time dispense with his authoritie . their catholic doctrine , and wherein i find them all to agree , is this . emepht , whereby they expresse their supreme god , and verily they mind the true one , signifies properly an intelligence , or spirit converting all things into himself , and himself into all things . this is very sound divinitie and philosophie , if it be rightly understood . now ( say they ) emepht produc'd an egg out of his mouth , which tradition kircher expounds imperfectly , and withall erroneously . in the production of this egg was manifested another deitie , which they call phtha , and out of some other natures and substances inclos'd in the egg , this phtha formed all things . but to deale a little more openly , wee will describe unto you their hieroglyphic , wherein they have very handsomely , but obscurely discovered most of their mysteries . first of all then , they draw a circle , in the circle a serpent , not folded , but diameter-wise , and at length ; her head resembles that of a hawke , the tayle is tyed in a small knot , and a little below the head her wings are volant . the cirele points at emepht , or god the father being infinite , without beginning , without end . moreover it comprehends , or conteines in it self the second deitie phtha , and the egg , or chaos , out of which all things were made . the hawke in the aegyptian symbols signifies light , and spirit ; his head annexed here to the serpent represents phtha , or the second person , who is the first light , as wee have told you in our anthroposophia . hee is said to forme all things out of the egg , because in him , as it were in a glasse , are certain types or images , namely the distinct conceptions of the paternall deitie , according to which by cooperation of the spirit , namely the holy ghost , the creatures are formed . the inferiour part of this figure signifies the matter or chaos , which they call the egg of emepht . that you may the better know it , wee will teach you something not common . the body of the serpent tells you it is a fierie substance , for a serpent is full of heat and fire , which made the egyptians esteem him divine : this appears by his quick motion without feet or finns , much like that of the pulse , for his impetuous hot spirit shootes him on like a squib . there is also another analogie , for the serpent renewes his youth so strong is his natural heat , and casts off his old skin . truely the matter is a very serpent , for shee renews her self a thousand wayes , and is nèver a perpetuall tenant to the same forme . the wings tell you this subject or chaos is volatile , and in the outward complexion arrie , and waterie . but to teach you the most secret resemblance of this hieroglyphic . the chaos is a certain creeping substance , for it moves like a serpent sine pedibus , and truly moses calls it not water , but serpitura aquae , the creeping of water , or a water that creepes . lastly , the knott on the tayle , tells you this matter is of a most strong composition , and that the elements are fast bound in it , all which the philophers know to be true by experience . as for the assinitie of inferiors with superiors , and their private active love , which consists in certain secret mixtures of heaven with the matter , their opinion stands thus . in the vital fire of all things here below . the sun ( say they ) is king . in their secret water the moon is queen . in their pure aire the five lesser planets rule ; and in their central , hypostaticall earth , the fixed starrs . for these inferiors according to their doctrine , are provinces , or thrones of those superiors , where they sit regent , and paramont . to speak plainly , heaven it self was originally extracted from inferiors , yet not so intirely , but some portion of the heavenly natures remained still below , and are the very same in essence and substance with the separated starrs and skies . heaven here below differs not from that above but in her captivitie , and that above differs not from this below but in her libertie . the one is imprisoned in the matter , the other is freed from the grossness and impurities of it , but they are both of one and thēsame nature , so that they easily unite ; and hence it is that the superior descends to the inferior to visit , and comfort her in this sickly inf●ctious habitation . i could speak much more , but i am in haste , and though i were at leisure , you cannot in reason expect i should tell you all . i will therefore decline these generall principles to tell you something that makes for the aegyptian practice , and proves them philosophers adepted . the first monument i reade of to this purpose , is that of synesius , a very learned intelligent man . hee found in the temple of memphis {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} bookes of stone , and in those hard leaves these difficult instructions . {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} that is , one nature delights in another ; one nature overcomes another ; one nature over-rules another . these short lessons . but of no small consequence . are fathered on the great hostanes . the s●cond monument is that admirable , and most magicall one mentioned by barachias abenesi the arabian . this also was a stone erected neere memphis , and on it this profound scripture . {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} that is , heaven above , heaven beneath ; starres above , starres beneath ; all that is above , is also beneath ; understand this , and bee happy . under this were figur'd certain apposit hieroglyphics , and for a close to all , this dedicatorie subscription ( i find it onely in the coptic character , but our founts wanting that letter , i must give it you in the greeke . ) {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} isias the high priest erected this , to the resident gods in aegypt . and now , though i formerly suspended the authoritie of irismegistus , i might like the italian , produce his weapons sfodrato ; but i love no velitations , and truth is so brave , it needs no feather . quod est superiùs ( sayd hermes ) est sicut id quod est inferiùs , & quod est inferiùs , est sicut id quod est superiùs . this is his mysterie , and 't is great : the benefit that attends the purchase , is no losse : habebis gloriam totius mundi , all the pomp , and splendor of the world shall bee thine . to this language , the dialect of i sias doth so echo , these two , like euphorbus and pythagoras , might passe for ono . coelum sursùm , ( sayd he ) coelum deorsum ; astra sursùm , astra deorsùm : omne quod sursùm , omne id deorsum . and then follows a reward for the intelligent , haec cape , & faelicitare , understand this , and thou art fortunate , thou hast made thy self very happy . this is enough to prove that magic sometimes flourished in egypt , and no doubt but they received the truth of it from the hebrewes , who lived amongst them to the terme of four hundred and thirtie years . this is plain ; for their own native learning was meere sorcerie and witcheraft , and this appears by the testimonie of moses , who tells us their magicians produc'd their miracles by inohantments . and why i beseech you should this instruction seem impossible ? for joseph being married to asenath , daughter of potipherah priest of on , some of the aegyptian priests , and those likely of his own alliance , might for that very relation receive a better doctrine from him . but this is not all 〈…〉 d say of this nation , and their secret 〈…〉 ing , if i were dispos'd to bee their mercurie . there is not any i believe who praetend to antiquitie or philosophie , but have seen that famous monument , which paul the third bestow'd on his cardinal petrus bombus , and was ever since called the bembixe table . no doubt but the hieroglyphics therein contained , were they all reduced into letters , would make a volume as ample , as mysterious . but 't is not my designe to comment on mcmphis , that were to make brick , and look out the straw withall , aegypt having no compleat table but the world , over which her monuments are scatter'd . this place then was the pitcher to the fountain , for they received their mysteries immediatly from the hebrewes , but their doctrine , like their nilus , swelling above its private chanel , did at last over-run the universe . jamblicus the divine , in that excellent discourse of his de mysterus , tells us that pythagoras and plato had all their learning ex columnis mercurii out of the pillars , or hieroglyphicall monuments of trisinegistus . but the ancient orpheus in his poem de verbo sacro . where hee speakes of god , hath these words . nemo illū , nisi chaldao de sanguine quiddam progenitus vidit . none ( saith he ) hath ever seen god , but a certaine man descended of the chaldaean bloud . now this was moses , of whom it is written , that he spake with god face to face , as one man speaks with another . after this he gives us a short character or description of the deitie , not in the recesse , and abstract , but in reference to the incubation of his spirit upon nature . lastly he acquaints us with the originall of his doctrine , from whence it first came , and verily he derives it from the well-head . priscorum nos haec docuerunt omnia vates , quae binis tabulis deus olim tradidit illis . the priests ( saith he ) ( or prophets ) of the ancient fathers taught us all these things , which god delivered to them heretofore in two tables . thanks be to that god , who made a heathen speak so plainly . i need not tell you to whom these tables were delivered , cavallero de epistola can informe you . i cited this place , that it might appeare , though the philosophie of greece came generally out of aegypt , yet some graecians have been disciplined by the jews , and this is proved by no contemptible testimonies . aristobulus , who lived in the dayes of the machabies , and was himself a jew , writes to ptolomie philometor king of aegypt , and affirmes that the pentateuch , or five books of moses , were translated into greek before the time of alexander the great , and that they came to the hands of pythagoras and plato . indeed numenius the pythagorean cals plato , mosen atticâ linguâ loquentem , moses speaking in the greek dialect ; by which he minded not a similitude of style , but a conformitie of principles . there is a storie of clearchus the peripatetic in his first de somno , how true i know not , but the substance of it is this . he brings in his master aristotle relating , how he met with a very reverend and learned jew , with whom he had much discourse about things natural and divine , but his special confession is , that he was much rectified by him in his opinion of the deitie . this perhaps night be , but certainly it was after he writ the organon , and his other lame discourses , that move by the logical crutch . now if you will aske me , what greek did ever prosesse any magicall principles ? to this i answer , that if you bate aristotle and his ushers , who are borne like the insecta , ex putredine , out of their masters corruptions ; greece yeelded not a philosopher , who was not in some positions , magicall . if any man will challenge my demonstration herein , i doe now promise him my performance . to give you some particular instances , hippocrates was altogether chemicall , and this i could prove out of his owne mouth , but at this time his works are not by me . democritus who lived in the same age with him , writ his {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} that is , physicall and mysticall things , in plaine english , naturall secrets . to this mysticall peece synesius added the light of his comments , and dedicated them to dioscorus priest of serapis . of this democritus seneca reports in his epistles , that he knew a secret coction of pebles , by which be turned them into emeralds . theophrastus , a most ancient greek author in his book de lapidibus mentions another mineral work of his own , wherein he had written something of metals . true indeed , that discourse of his is lost , but notwithstanding his opinion is upon record , namely that he referred the originall of metalls to water . this is confirm'd by his owne words , ( {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} ) as i find them cited by picus in his book de auro . but that the art of transmutation was in request in . his dayes , and no late invention or imposture , as some think , appears by the attempts and practice of that age out of the same theophrastus ; for he mentions one callias an atheman , who indeavouring to make gold , brought his materials into cinnabar . it were an endles labour for me to recite all the particulars , that greece can affoord in order to my present designe , i will therefore close up all in this short summarie . there is no wisdome in nature , but what proceeded from god , for he made nature , he first found out , and afterwards ordained the very wayes , and method how to corrupt , and how to generate . this his own wisdome and knowledge , he communicated in some measure to the first man , from him his children received it , and they taught it their postcritie ; but the jewes having the spiritual birthright , this mysterie was their inheritance , and they possest it intirely , being the annointed nation , vpon whom god had powred forth his spirit . by tradition of the jewes , the aegyptians came to be instructed , from the aegyptians these secrets descended to the graecians , and from the graecians ( as we all know ) the romanes received their learning , and amongst other common arts , this magicall mysterious one ; this is confirm'd by some proper , genuine effects and monuments thereof , namely that flexible malleable glasse , produced in the dayes of tiberius , and the miraculous olybian lamp . but these times wherein i am now , and those thorough which i have past , are like some tempestuous day , they have more clouds , than light . i will therefore enter christendome , and here i shall find the art in her infancie : true indeed , the cradle is but in some private hands , few know where , and many believe there is no such thing . the schoole-men are high in point of noyse , and condemne all , but what themselves professe : it is aristotet's almodena , they expose his errors to the sale , and this continnes for a long time . but every thing ( as the spaniard saith ) hath its quando ; many years are past over , and now the child begins to lisp , and peeps abroad in the fustian of arnold , and lullie . i need not tell you how he hath thrived since , doe but look upon his traine , for at this day who praetends not to magic , and that so magisterially , as if the regalos of the art were in his powers ? i know not any refragans , except some sickly galenists , whose pale tallow faces speak more disease , than physic . these indeed complaine their lives are too short , philosophie too taedious , and so fill their mouths with ars longa , vita brevis . this is true ( saith the spanish picaro ) for they cure either late , or never , which makes their art long : but they kill quickly , which makes life short , and so the riddle is expounded . i have now , reader , performed my promise , and according to my posse proved the antiquitie of magic . i am not so much a foole as to expect a generall subscription to my endeavours , every man's placet is not the same with mine ; but jacta est alea , i have done this much , and he that will overthrow it , must know in the first place , it is his task to do more . there is one point , i can justly bind an adversarie too , that he shall not oppose man to god , heathen romances to divine scriptures : he that would foyle me , must use such weapons as i doe , for i have not fed my readers with straw , neither will i be confuted with stubble . in the next place it is my designe to speake something of the art it self , and this i shall doe in rationall termes , a forme different from the ancients , for i will not stuffe my discourse like a wilderness with lions and dragons . to common philosophers that fault is very proper , which quintilian observed in some orators : operum fastigia spectantur , latent fundamenta ; the spires of their babel are in the clouds , its fundamentals no where , they talk indeed of fine things , but tell us not upon what grounds . to avoid these flights , i shall in this my olla ( for i care not much what i shall call it ) observe this composition . first , i shall speake of that one only thing , which is the subject of this art , and the mother of all things . secondly , i will discourse of that most admirable , and more than naturall medicine , which is generated out of this one thing . lastly , though with some disorder . i will discover the means how , and by which this art works upon the subject ; but these being the keyes which lead to the very estrado of nature . where she sits in full solemnitie , and receives the visits of the philosophers , i must scatter them in severall parts of the discourse . this is all , and here thou must not consider how long , or short i shall be , but how full the discoverie : and truly it shall be such , and so much , that thou canst not in modestie expect more . now then you that would be what the ancient physicians were , manus deorum salutares , not quacks and salvos of the pipkin ; you that would performe what you publickly professe , and make your callings honest and conscionable , attend to the truth without spleen . remember that praejudice is no religion , and by consequence hath no reward . if this art were damnable , you might safely studie it notwithstanding for you have a praecept to prove all things , but to hold fast that which is good . it is your duty not to bee wanting to your selves , and for my part , that i may be wanting to noae , thus i begin . said the cabalist , domus sanctuarii , quae est hìc inferiùs ; disponitur secundum domum sanctuarii , quae est superiùs , the building of the sanctuarie , which is here below , is framed according to that of the sanctuarie , which is above . here wee have two worlds visible and invisible , and two universall natures visible and invisible out of which both those worlds proceeded . the passive universall nature , was made in the image of the active universall one , and the conformitie of both worlds , or sanctuaries , consist in the originall conformitie of their principles . there are many platonics , ( and this last centurie hath afforded them some apish disciples ) who discourse very boldly of the similitudes of inferiors and superiors , but if wee throughly search their trash , it is a pack of small conspiracies ; namely of the heliotrope and the sun , iron and the load-stone , the wound and the weapon . it is excellent sport to hear how they crow being roosted on these pittiful particulars , as if they knew the universal magnet , which binds this great frame , and moves all the members of it to a mutuall compassion , this is an humor much like that of don quixote , who knew dulcinea , but never saw her . those students then , who would be better instructed , must first know . there is an universall agent , who when hee was dispos'd to create , had no other patterne or exemplar whereby to frame and mould his creatures , but himself , but having infinite inward idea's , or conceptions in himself as hee conceived so hee created , that is to say , hee created an outward forme answerable to the inward conception , or figure of his mind . in the second place they ought to know , there is an universall patient , and this passive nature was created by the universall agent . this generall patient , is the immediat catholic character of god himself in his unitie , and trinitie . in plain termes , it is that substance which wee commonly call the first matter . but verily it is to no purpose to know this notion , matter , unlesse we know the thing it self , to which the notion relates ; wee must see it , handle it , and by experimentall ocular demonstrations know the very ce●tral invisible essences , and propriecies of it . but of these things heare the most excellent capnion , who informes his jew , and his epicure of two catholic natures material and spiritual : alteram ( saith he ) quae videri oculis , & attingi manu possit , propè ad omne momentum alterabilem . detur enim venia ( ut ait madaurensis ) novitati verborum , rerum obscuritatibus inservienti . haec ipsa cum eadem & una persistere nequeat , nihilominus à tali virtute animi hospitio suscipitur , pro modo rectiùs quo est , quam quo non est , qualis in veritate res est , id est , mutabilis . alteram autem substantiarum naturam incorruptam , immutabilem , constantem , eandemque ac sempèr existentem . the english of it speaks thus one nature is such , it may be seen with the eyes , and felt with the hands , and it is subject to alteration almost in every moment . you must pardon ( as apuleius saith ) this strange expression , because it makes for the obscuritie of the thing . this very nature , since shee may not continue one , and the same , is notwithstanding apprehended of the mind under her such qualification , more rightly as shee is , than as shee is not , namely as the thing it self is in truth , that is to say , changeable . the other nature , or principle of substances , is incorruptible , immutable , constant , one and the same for ever , and alwayes existent thus hee . now this changeable nature whereof he speaks is the first visible , tangible substance that ever god made ; it is white in appearance , and ' paracelsus gives you the reason why : omnia ( saith he ) in dei manu alba sunt , is ea tingit , ut vult : all things when they first proceed from god , are white , but hee colours them afterwards , according to his pleasure . an example wee have in this very matter , which the philosophers call sometimes their red magnesia , sometimes their white , by which descriptions they have deceived many men ; for in the first praeparation the chaos is bloud-red , because the central sulphur is stirr'd up , and discovered by the philosophicall fire . in the second it is exceeding white and transparent like the heavens . it is in truth somewhat like common quicksilver , but of a coelestiall transcendent brightnesse , for there is nothing upon earth like it . this fine substance is the child of the elements , and it is a most pure , sweet virgin ; for nothing as yet hath been generated out of her : but if at any time shee breeds , it is by the fire of nature , for that is her husband . shee is no animal , no vegetable , no mineral , neither is shee extracted out of animals , vegetables , or minerals , but shee is praeexistent to them all , for shee is the mother of them . yet one thing i must say , shee is not much short of life , for shee is almost animal . her composition is miraculous and different from all other compounds whatsoever . gold is not so compact , but every sophister concludes it is no simple ; but shee is so much one , that no man believes she is more . shee yeelds to nothing but love , for her end is generation , and that was never yet perform'd by violence . hee that knows how to wanton , and toy with her . the same shall receive all her treasures . first , shee shedds at her nipples a thick heavy water , but white as any snow ; the philosophers call it virgin-milk . secondly , she gives him bloud from her very heart ; it is a quick heavenly fire , some impioperly call it their sulphur . thirdly and lastly shee presents him with a secret chrystall , of more worth and lustie than the white rock , and all her rosials . this is shee , and these are her favours : catch her , if you can . to this character and discoverie of my owne . i shall adde some more descriptions , as i find her ●imm'd and drest by her other lovers . some few ( but such as knew her very well ) have written that shee is not onely one and tirce , but withall foure and five , and this truth is essentiall . the titles they have bestowed upon her , are divers . they call her their catholic magnesia . and the sperme of the world . out of which all naturall things are generated . her birth ( say they ) is singular , and not without a miracle ; her complexion heavenly , and different from her parents . her body also in some sense is incorruptible , and the common elements cannot destroy it , neither will shee mix with them essentially . in the outward shape , or figure , shee resembles a stone , and yet is no stone , for they call her their white gum , and water of their sea , water of life most pure , and most blessed water , and yet they minde not water of the clouds , or rain-water . nor water of the wel , nor dew : but a certain thick permanent , saltish water , a water that is drie , and wetts not the hand , a viscous , slimie water generated out of the saltish fatnesse of the earth . they call her also their twofold mercurie , and azoth begotten by the influences of two globes , coelestiall , and terrestriall . moreover , they affirme her to bee of that nature , that no fire can destroy her , which of all other descriptions is most true , for shee is fire her self , having in her a portion of the universall fire of nature , and a secret coelestiall spirit , which spirit is animated , and quickened by god himself , wherefore also they call her their most blessed stone . lastly , they say shee is a middle nature between thick and thin , neither altogether earthy , nor altogether firie , but a mean aereall substance to bee found every where , and every time of the year . this is enough : but that i may speak something my self in plain termes , i say shee is a very salt , but extreme soft , and somewhat thin and fluid , not so hard , not so thick as common extracted salts , for shee is none of them , nor any kind of salt whatsoever that man can make . shee is a sperme that nature her self drawes out of the elements , without the help of art : man may find it , where nature leaves it , it is not of his office to make the sperme , nor to extract it , it is already made , and wants nothing but a matrix , and heat convenient for generation . now should you consider with your selves where nature leaves the seed , and yet many are so dull , they know not how to work , when they are told what they must doe . wee see in animal generations , the sperme parts not from both the parents , for it remaines with the female , where it is perfected . in the great world though all the elements contribute to the composure of the sperme , yet the sperme parts not from all the elements , but remaines with the earth , or with the water , though more immediatly with the one , than with the other . let not your thoughts feed now on the phlegmatic , indigested vomits of aristotle , look on the green youthfull , and flowrie bosome of the earth ; consider what a vast universall receptacle this element is . the starrs and plarets over-look her , and though they may not descend hither themselves , they shed down their golden locks , like so many bracolets , and tokens of their love . the sun is perpetually busie , brings his fire round about her , as if he would sublime something from her bosom , and rob her of some secret , inclosed jewell . is there any thing lost since the creation ? would'st thou know his very bed , and his pillow ? it is earth . how many cities dost thou think have perished by the sword ? how many by earth-quakes ? and how many by the deluge ? thou doest perhaps desire to know where they are at this present : believe it they have one common sepulcher , what was once their mother , is now their tombe ; all things return to that place from whence they came , and that very place is earth . if thou hast but leasure , run over the alphabet of nature , examine every letter , i mean every particular creature , in her booke . what becomes of her grasse , her corne , her herbs , her flowers ? true it is , both man and beast doe use them , but this onely by the way , for they rest not till they come to earth again . in this element they had their first , and in this will they have their last station . think ( if other vanities will give thee leave , ) on all those generations that went before thee , and anticipate all those that shall come after thee . where are those beauties , the times past have produced , and what will become of those that shall appear in future ages ? they will all to the same ' dust , they have one common house , and there is no familie so numerous , as that of the grave . doe but look on the daily sports of nature , her clouds and mists , the scaeue , and pageantrie of the aire , even these momentary things retreat to the closet of the earth . if the sun makes her drie , shee can drink as fast , what gets up in cloudes , comes down in water , the earth swallows up ail , and like that philosophicall dragon eats her own tayle . the wise poets saw this , and in their mysticall language call'd the earth saturne , telling us withall , shee did feed on her own children . verily there is more truth in their stately verse , than in aristotle's dull prose , for hee was a blinde beast , and malice made him so . but to proceed a little further with you , i wish you to concoct what you reade , to dwell a little upon earth , not to fly up presently , and admire the meteors of your own braines . the earth you know in the winter time is a dull , dark , dead thing . a contemptible frozen phlegmatick lump . but towards the spring , and fomentation . of the sun , what rare pearles are there in this dung-hill ? what glorious colours , and tinctures doth she discover ? a pure eternall green overspreads her , and this attended with innumerable other beauties ; roses red and white , golden lilies , azure violets , the bleeding hyacinths , with their severall coelestiall odours , and spices . if you will be advised by me , learn from whence the earth hath these invisible treasures . this annuall flora , which appears not without the complements of the sun . behold i will tell you as plainly as i may . there are in the world two extremes , matter and spirit : one of these i can assure you is earth . the influences of the spirit animate and quicken the matter , and in the material extreme the seed of the spirit is to be found . in middle natures , as fire , aire , and water , this seed stayes not , for they are but dispenseros , or media , which convey it from one extreme to the other , from the spirit to the matter , that is to the earth . but stay my friend , this intelligence hath somewhat stirr'd you . and now you come on so furiously , as if you would rifle the cabinet . give me leave to put you back . i mind not this common , faeculent , impure earth , that falls not within my discourse , but as it makes for your manuduction . that which i speak of is a mysterie , it is coelum terrae , and terra coeli , not this dirt , and dust , but a most secret , coelestiall , invisible earth . raymund lullie in his compendium of alchimie , calls the principles of art magic , spiritus fugitivos in aere condensatos , in forma monstrorum diversorum , & animalium , etiam hominum , qui vadunt sicut nubes , modo hùc , modo illùc , certain fugitive spirits condensed in the ayre . in the shape of divers monsters . beasta and men , which move like cloudes hither and thither . as for the sense of our spaniard , i refer it to his readers , let them make the most of it . this is true ; as the ayre , and all the volatile substances in it , are restlesse , even so it is with the first matter . the eye of man never saw her twice under one and the same shape but as cloudes driven by the winde are forced to this , and that figure , but cannot possibly retain one constant forme , so is shee persecuted by the fire of nature ; for this fire , and this water are like two lovers , they no sooner meet , but presently they play and toy , and this game will not over till some new babee is generated . i have oftentimes admired their subtil perpetual motion , for at all times , and in all places these two are busie , which occasioned that notable sentence of trismegistus , that action was the life of god . but most excellent , and magisterial is that oracle of marcus antoninus , who in his discourse to himself , speaks indeed things worthy of himself , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} the nature ( saith he ) of the universe delights not in any thing so much , as to alter all things , and then to make the like again . this is her tick tack , shee playes one game , to begin another . the matter is placed before her like a peece of wax , and shee shapes it to all formes , and figures . now shee makes a bird , now a beast , now a flowre , then a frog and shee is pleas'd with her own magicall performances , as men are with their own fansies . hence shee is call'd of orpheus , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} and {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} the mother that makes many things , and ordaines strange shapes , or figures . neither doth shee , as some sinfull parents doe , who having their pleasure , care not for their child ; shee loves them still after shee hath made them , hath an eye over them all , and provides even for her sparrowes . it is strange to consider that shee workes as well privatly as publicly , not onely in gardens where ladyes may smell her perfumes , but in remote solitudes and deserts . the truth is , shee seeks not to please others so much as her self , wherefore many of her works , and those the choysest , never come to light . wee see little children , who are newly come from under her hand , will be dabling in ' dirt and water , and other idle sports affected by none but themselves . the reason is , they are not as yet captivated , which makes them seek their own pleasures ; but when they come to age , then love or profit makes them square their actions according to other mens desires . some cockney claps his revenues on his backe , but his galantrie is spoil'd , if his mistris doth not observe it . another fights , but his victory is lost , if it be not printed , it is the world must heare of his valour . now nature is a free spirit , that seeks no applause , shee observes none more than her self , but is pleased with her own magic , as philosophers are with their secret philosophie . hence it is that wee find her busie , not onely in the potts of the balconies , but in wildernesses , and ruinous places , where no eyes observe her , but the starrs and planets . in a word , wheresoever the fire of nature finds the virgin mercurie , there hath he found his love , and there will they both fall to their husbandrie , a pleasure not subject to surfets , for it still presents new varieties . it is reported of marc antonie , a famous , but unfortunate romane , how he sent his agent over the world to copie all the handsome faces , that amongst so many excellent features , hee might select for himself the most pleasing peece . truly nature is much of this straine , for shee hath infinite beauteous patternes in her self , and all these shee would gladly see beyond her self , which shee cannot doe without the matter , for that is her glasse . this makes her generate perpetually , and imprint her conceptions in the matter , communicating life to it , and figuring it according to her imagination . by this practice shee placeth her fansie , or idea , beyond her self , or as the peripatetics say , extra intellectum , beyond the divine mind , namely in the matter ; but the idea's being innumerable , and withall different , the pleasures of the agent are maintain'd by their varietie , or to speak more properly by his own fruitfulnesse , for amongst all the beauties the world affords , there are not two , that are altogether the same . much might bee spoken in this place concerning beautio , what it is , from whence it came , and how it may be defaced , not onely in the outward figure , but in the inward idea , and lost for ever in both worlds . but these pretty shuttles i am no way acquainted with , i have no mistris but nature , wherefore i shall leave the fine ladies to fine lads , and speak of my simple aelia laelia . it was scarce day , when all alone i saw hyanthe and her throne . in fresh , green damascs she was drest , and o're a saphir globe did rest . this slipperie sphaere when i did see , fortune , i thought it had been thee . but when i saw shee did present a majestie more permanent , i thought my cares not lost , if i should finish my discoverie . sleepie shee look'd to my first sight , as if shee had watch'd all the night , and underneath , her hand was spread , the white supporter of her head . but at my second , studied view , i could perceive a silent dew steale down her cheeks ; lest it should stayne those cheeks where onely smiles should reigne . the tears stream'd down for haste , and all in chaines of liquid pearle did fall . faire sorrows ; and more dear than joyes , which are but emptie ayres and noyse , your drops present a richer prize , for they are something like her eyes . pretty , white foole ! why hast thou been sulli'd with teares , and not with sin ? 't is true : thy teares , like polish'd skies , are the bright rosials of thy eyes , but such strange fates doe them attend , as if thy woes would never end . from drops to sighes they turn , and then those sighes return to drops agen : but whiles the silver torrent seeks those flowr's that watch it in thy cheeks , the white and red hyanthe weares , turn to rose-water all her teares . have you beheld a flame , that springs from incense , when sweet , curled , rings of smoke attend her last , weak fires , and shee all in perfumes expires ? so dy'd hyanthe . here ( said shee ) let not this vial part from thee . it holds my heart , though now 't is spill'd , and into waters all distill'd . 't is constant still : trust not false smiles , who smiles , and weeps not shee beguiles . nay trust not teares : false are the few , those teares are many , that are true . trust mee , and take the better choyce , who hath my teares , can want no joyes . i know some sophisters of the heptarchie , i mean those , whose learning is all noyse , in which sense even py-annets , and paraquitoes are philosophicall , will conclude this , all bayt and poetrie , that wee are pleasing not positive , and cheat even the readers discretion . to prevent such impotent calumnies , and to spend a little more of our secret light upon the well-disposed student , i shall in this place produce the testimonies of some able philosophers concerning the first matter it self , as it is naturally found , before any alteration by art ; and here verily the reader may discover the mark , it is most easily done , if he will but eye the flights of my verse , or follow the more grave pace of their prose . the first i shall cite is arnoldus de villâ novâ , an absolute perfect master of the art , hee describes the philosophicall chaos , in these plain termes . lapis est , & non lapis , spiritus , anima , & corpus ; quem si dissolvis , dissolvitur , & si coagules , coagulatur , & si volare facis , volat ; est enim volat ilis , ulbus ut lacryma oculi : postea efficitur citrinus , salsus , pilis carens : quem nemo suâ linguâ tangere potest . ecce ipsum jam suâ demonstravi descriptione , non tamen nominavi . modo volo ipsum nominare , & dico , quod si dixeris eum aquam esse , verum dicis ; & si dixeris eum aquam non esse , mentiris . ne igitur decipiaris pluribus descriptionibus , & operationibus , unum enim quid est , cui nihil alieni infertur . it is ( saith hee ) a stone and no stone spirit , soule , and bodie ; which if thou dissolvest , it will bee dissolved , and if thou doest coagulat it , it will be coagulated , and if thou doest make it fly , it will fly ; for it is volatil , or flying , and cleare as a teare ; afterwards it is made citrine then saltish , but without shoots . or chrystals , and no man may touch it with his tongue . behold i have described it truly to thee , but i have not named it . now i will name it , and i say , that if thou sayest it is water , thou doest say the truth , and if thou sayest it is not water , thou doest lie . bee not therefore deceived with manifold descriptions and operations , for it is but one thing , to which nothing extraneous may be added . thus arnoldus ; and he borrowed this from the turba . let us now heare his disciple raymund lullie , who speaking very enviously and obscurely of seven metallic principles , describes the third wherein foure of the seven are included in these words ; tertium ( saith hee ) est aqua clara composita , & illa est res argento vivo magis propingua , quae quidem reperitur supra terram currens & fluens . et istud argentum vivum in omni corpore elementato à materia aeris est proprie generatum , & ideo ipsius humidit as est valde ponderosa . that is : the third principle , is a cleare compounded water , and it is the next substance in complexion to quick-silver , it is found running , and flowing upon the earth . this quick-silver is generated in every compound out of the substance of the aire , and therefore the moysture of it is extreme heavy . to these i will adde albertus magnus , whose suffrage in this kind of learning is like the stylanx to gold , for hee had thoroughly search'd it , and knew very well what part of it would abide the test. mercurius sapientum ( saith hee ) est elementum aqueum frigidum , & humidum , aqua permanens , spiritus corporis , vapor unctuosus , aqua benedicta , aqua virtuosa , aqua sapientum , acetum philosophorum , aqua mineralis , ros coelestis gratiae , lac virginis , mercurius corporalis , & aliis infinitis nominibus in philosophorum libris nominatur , quae quidem nomina quamvis varia sunt , sempor tamen unam & eandem rem significant , utpote solum mercurium sapientum . ex ipso solo elicitur omnis virtus artis alckimiae , & suo modo tinctura alba & rubea . in plain english thus ; the mercurie of the wisemen is a waterie element , cold and moyst . this is their permanent water , the spirit of the bodie , the anctuous vapour , the blessed water , the virtuous water , the water of the wisemen , the philosophers vinacre , the mineral water the d●w of heavenly grace the virgins milk . the bodily mercurie and with other numberlesse names is it named in the bookes of the philosophers , which names truly though they are divers notwithstanding alwayes signifie one and the same thing , namely the mercurie of the wisemen . out of this mercurie alone all the virtue of the art is extracted and according to its nature the tincture both red and white . to this agrees r 〈…〉 the persian ; sperma lapidis ( saith hee ) est frigidum & humidum in manifesto , & in occulto calidum & siccum . the sperme , or first matter of the stone is outwardly cold and moyst but inwardly hot and drie . all which is confirmed by rhodian , another instructor ( it seemes ) of kanid king of persia ; his words are these ; sperma est album & liquidum , postea rubeum . sperma istud est lapis fugitivus & est aereum & volatile , & est frigidum & humidum , & cali●um & siccum . the sperm ( saith hee ) is white and liquid , afterwards red . this sperm is the flying stone , and it is aereal , and volatil , cold and moyst , hot and drie . to these subscribes the author of that excellent tract intituled liber trium verborum . hic est liber ( saith hee ) trium verborum , liber lapidis preciosi , qui est corpus aereum & volatile , frigidum & humidum , aquosum & adustivum , & in eo est calidit as & siccitas , frigiditas & humiditas , alia virtus in occulto , alia in manifesto . this is the book of three words , meaning thereby three principles , the book of the pretious stone , which is a body aereal and volatil cold and moyst , watrie and adustive , and in it is heat and drought , coldnesse and moysture , one virtue inwardly , the other outwardly . belus the philosopher in that famous and most classic synod of arisleus , inverts the order , to conceale the practice , but if rightly understood , he speaks to the purpose . excelsum ( sayth hee ) est hoc apud philosophos magnos lapidem non esse lapidem , apud i diotas vile & incredibile . quis enim credet lapidem aquam , & aquam lapidem fieri , cum nihil sit diver sius ? attamen revera it a est . lapis enim est haec ipsaper manens aqua , & dum aqua est lapis non est . amongst all great philosophers it is magisterial that our stone is no stone , but amongst ignorants it is ridiculous and incredible . for who will believe that water can be made a stone , and a stone water , nothing being more different than these two ? and yet in very truth it is so . for this very permanent water is the stone , but whiles it is water , it is no stone . but in this sense the ancient hermes abounds , and almost disvocers too much . scitote filii sapientum , quod priscorum philosophorum aquae est divisio , quae dividit ipsam in alia quatuor . know ( saith hee ) you that are the children of the wise , the separation of the ancient philosophers was performed upon water , which separation divides the water into other foure substances . there is extant a very learned author , who hath written something to this purpose , and that more openly than any , whom we have formerly cited . sicuti mundus originem debet aquae , cui spiritus domini incubabat , rebus tàm coelestibus , quàm terrestribus omnibus indè prodeuntibus ; ita limbus hic emergit ex aquâ non vnlgari , neque ex rore coelesti , aut ex aere condensato in cavernis terrae , vel in recipiente ipso , non ex abysso maris , fontibus , puteis , fluminibusvè hausto , sed ex aquâ quadam perpessâ , omnibus obviâ , paucissimis cognitâ , quae in se habet , quaecunque , ad totius operis complementum sunt necessaria , omni amoto extrinsico . as the world ( saith hee ) was generated out of that water , upon which the spirit of god did move , all things proceeding thence , both coelestiall and terrestriall so this chaos is generated out of a certain water that is not common , not out of dew , nor ayre condensed in the caverns of the earth , or artificially in the receiver ; not out of water drawn out of the sea , fountains , pitts , or rivers , but out of a certain tortured water , that hath suffered some alteration , obvious it is to all , but known to very few . this water hath all in it , that is necessarie to the perfection of the work , without any extrinsecal addition . i could produce a thousand authors more , but that were tedious ; i shall conclude with one of the rosie brothers , whose testimonie is aequivalent to the best of these but his instruction far more excellent . his discourse of the first matter is somewhat large , and to avoyd prolixitie , i shall forbeare the latin , but i will give thee his sense in punctuall plaine english . i am a goddesse ( saith hee , speaking in the person of nature ) for beauty and extraction famous , born out of our own proper sea , which compasseth the whole earth , and is ever restlesse . out of my breasts i poure forth milk and bloud ; boyle these two , till they are turned into silver and gold . o most excellent subject ! out of which all things in this world are generated , though at the first sight thou art poyson , adorn'd with the name of the flying eagle . thou art the first matter , the seed of divine benediction , in whose body there is heat and rain , which notwithstanding are hidden from the wicked , because of thy habit , and virgin vestures which is scatter'd over all the world . thy parents are the sun and moone , in thee there is water and wine , gold also and silver upon earth , that mortall man may rejoyce . after this manner god sends us his blessing and wisdome with raine , and the beams of the sun , to the eternall glory of his name . but consider ô man , what things god bestows upon thee by this means . torture the eagle till shee weeps , and the lion bee weakened , and bleed to death . the bloud of this lion incorporated with the teares of the eagle , is the treasure of the earth . these creatures use to devoure and kill one another , but notwithstanding their love is mutuall , and they put on the proprietie , and nature of a salamander , which , if it remains in the fire without any detriment it cures all the diseases of men , beasts and metals . after that the ancient philosophers had perfectly understood this subject , they diligently sought in this mysterie for the center of the middlemost tree in the terrestrial paradyse , entring in by five litigious gates . the first gate was the knowledge of the true matter , and here arose the first , and that a most bitter conflict . the second was the praeparation by which this matter was to bee praepared , that they might obtain the embers of the eagle , and the bloud of the lyon . at this gate there is a most sharp fight , for it produceth water and bloud , and a spirituall bright body . the third gate is the fire , which conduceth to the maturitie of the medicine . the fourth gate is that of multiplication and augmentation in which proportions and weights are necessarie . the fifth and last gate is projection . but most glorious , full rich , and high is hee who attains to the fourth gate , for hee hath got an universall medicine for all diseases . this is that great character of the book of nature , out of which her whole alphabet doth arise . the fifth gate serves onely for metals . this mysterie existing from the foundation of the world , and the creation of adam is of all others the most ancient , a knowledge which god almighty by his word breathed into nature , a miraculous power , the blessed fire of life , the transparent carbuncle , and red gold of the wise men , and the divine benediction of this life . but this mysterie , because of the malice and wickednesse of men , is given onely to few , notwithstanding it lives , and moves every day in the sight of the whole world , as it appears by the following parable . i am a poysonous dragon , present every where , and to bee had for nothing . my water and my fire dissolve and compound ; out of my body thou shalt draw the green , and the red lyon : but if thou doest not exactly know mee , thou wilt with my fire destroy thy five senses . a most pernieious quick poyson comes out of my nostrils , which hath been the destruction of many . separate therefore the thick from the thin artificially , unlesse thou dost delight in extreme povertie . i give thee faculties both male and female and the powers both of heaven and earth . the mysteries of my art are to bee performed magnanimously , and with great courage , if thou wouldest have mee overcome the violence of the fire , in which attempt many have lost both their labour and their substance . i am the egg of nature known onely to the wise , such as are pious and modest , who make of mee a little world . ordain'd i was by the all-mighty god for men , but ( though many desire mee ) i am given onely to few that they may relieve the poore with my treasures , and not set their mindes on gold that perisheth . i am call'd of the philosophers mercurie : my husband is gold ( philosophicall . ) i am the old dragon that is present every where on the face of the earth ; i am father and mother ; youthfull and ancient ; weak and yet most strong ; life and death ; visible and invisible ; hard and soft ; descending to the earth and ascending to the heavens ; most high and most low ; light and heavy ; in mee the order of nature is oftentimes inverted , in colour , number , weight and measure . i have in mee the light of nature , i am dark and bright , i spring from the earth , and i come out of heaven , i am well known , and yet a meer nothing , all colours shine in mee , and all metals by the beams of the sun . i am the carbuncle of the sun , a most noble clarified earth by which thou mayest turne copper , iron , tin , and lead into most pure gold . now gentlemen you may see which way the philosophers move , they commend their secret water , and i admire the teares of hyanthe . there is something in the fansie besides poetrie , for my mistris is very philosophicall , and in her love a pure platonio . but now i think upon 't , how many rivals shall i procure by this discourse ? every reader will fall to , and some fine thing may break her heart with non-sense . this love indeed were meer luck , but for my part i dare trust her , and ●est any man should mistake her for some things formerly named , i will tell you truly what shee is ; she is not any known water whatsoever , but a secret spormatic moysture , or rather the venus that yeelds that moysture . therefore doe not you imagine that shee is any crude , phlegmatic , thin water , or shee is a fatt , thick , heavie , slimie humiditie ; but lest you should think i am grown jealous , and would not trust you with my mistris , arnoldus de villanova shall speak for me , hear him . ampliùs tibi dico , quod nullo modo invenire potuimus , nec similiter invenire potuerunt philosophi , aliquam rem perseverantem in igne , nisi solam unctuosam humiditatem . aqueam humiditatem videmus de facili evapor are , arida remanet , & ideo separantur , quia non sunt naturales . si autem eas humiditates consydereremus , quae difficulter separantur ab his quae sunt naturales , non invenimus aliquas nisi unctuosas , & viscosas . i tell thee further ( saith hee ) that wee could not possibly find , neither could the philosophers find before us , any thing that would persist in the fire , but onely the unctnous humiditie . a waterie humiditie , we see , will easily vapour away , and the earth remains behind and the parts are therefore separated because their composition is not natural . but if wee consider those humidities , which are hardly separated from those parts which are naturall to them , wee find not any such but the unctuous , viscous humidities . it will be expected perhaps by some flint , and antimonie-doctors , who make their philosophicall contrition with a hammer , that i should discover this thing out-right and not suffer this strange bird-lime to hold their pride by the plumes . to these , i say , it is water of silver , which some have called water of the moon , but 't is mercurie of the sun , and partly of saturn , for it is extracted from these three metalls , and without them it can never bee made . now they may unriddle , and tell me what it is , for it is truth , if they can understand it . to the ingenuous and modest reader , i have something else to replie , and i believe it will sufficiently excuse mee . raimund lullie , a man who had been in the center of nature , and without all question understood a great part of the divine will , gives me a most terrible charge not to prostitute these principles . juro tibi ( saith hee ) supra animam meam , quod si ea reveles , damnatus es . nam a deo omne procedit bonum , & ei soli debetur . quare servabis , & secretum tenebis illud , quod ei debetur revelandum , & affirmabis quam per rectam proprietatem subtrahis , quae eius honori debentur . quiae si revelares brevibus verbis illud quod longinquo tempore formavit , in die magni judicii condemnareris , tanquam qui perpetrator existens contra majestatem die laesam , nec tibi remitteretur casus laesae majestatis . talium enim revelatio ad deum , & non ad alterum spectat . that is ; i swear to thee upon my soule , that thou art damn'd , if thou shouldest reveale these things . for every good thing proceeds from god and to him onely it is due . wherefore thou shalt reserve , and keep that secret , which god onely should reveale , and thou shalt affirme thou doest justly keep back those things , whose revelation belongs to his honour . for if thou shouldest reveale that in a few words , which god hath been forming a long time , thou shouldest be condemned in the great day of judgement , as a traytor to the majestie of god , neither should thy treason bee forgiven thee . for the revelation of such things belong to god , and not to man . so sayd the wise raymond . now for my part i have alwayes honoured the magicians , their philosophie being both rational , and majestic , dwelling not upon notions , but effects , and those such as confirme both the wisdome and the power of the creator . when i was a meer errant in their books , and understood them not , i did believe them . time rewarded my faith , and payd my credulitie with knowledge . in the interim i suffer'd many bitter calumnies , and this by some envious adversaries , who had nothing of a scholar , but their gownes , and a little language for vent to their non-sense . but these could not remove mee , with a spartan patience i concocted my injuries , and found at last that nature was magicall , not peripateticall . i have no reason then to distrust them in spirituall things , whom i have found so orthodox and faithfull even in naturall mysteries . i doe believe raymund , and in order to that faith , i provide for my salvation . i will not discover , that i may not be condemn'd . but if this will not satisfie thee , who ever thou art let me whisper thee a word in the ear , and afterwards doe thou proclaime it on the housetopps . doest thou know from whom , and how that sperme or se●● which men for want of a better name call the first matter , proceeded ? a certain illumina●ce and in his daies a member of that societie , which some painted buzzards use to laugh at , writes thus ; deus optimus maximus ex nikilo aliquid creavit , illud aliquid vero fiebat unum aliquod , in quo omnia . creaturae coelestes & i errestres . god ( sayth hee ) incomparable good and great , out of nothing created something , but that something was made one thing , in which all things were contained creatures both coelesliall and terrestriall . this first something was a certain kind of cloud , or darknesse , which was condensed into water . and this water is that one thing in which all things were contained . but my question is , what was that nothing , out of which the first cloudy chaos , or something was made ? canst thou tell mee ? it may bee thou doest think it is a meere nothing . it is indeed nihil quò ad nos . nothing that wee perfectly know . it is nothing as dionysius saith , nihil eorum quae sunt , & nihil eorum quae non sunt . it is nothing that was created , or of those things that are : and nothing of that which thou doest call nothing that is of those things that are not , in thy empty destructive sense . but by your leave , it is the true thing , of whom wee can affirme nothing : it is that transcendent essence , whose theologie is negative , and was known to the primitive church , but is lost in these our dayes . this is that nothing of cornelius agrippa , and in this nothing , when hee was tyr'd with humane things , i mean humane sciences , hee did at last rest : nihil scire , ( sayd hee ) est vita felilcissima , to know nothing is the happiest life ; true indeed , for to know this nothing , is life eternall . learne then to understand that magicall axiom , ex invisibili factum est visibile , for all visibles came out of the invisible god , for hee is the well-spring from whence all things flow , and the creation was a certain stupendious metaphysicall birth , or deliverie . this fine virginwater , or chaos , was the second nature from god himself , and if i may say so , the child of the blessed trinitie . what doctor then is hee , whose hands are fit to touch that subject , upon which god himself when he workes , layes his own spirit , for verely so we reade , the spirit of god moved upon the face of the water ? and can it bee expected then , that i should prostitute this mysterie to all hands whatsoever , that i should proclame it , and crie it , as they cry oysters ? verily these considerations , with some other which i will not for all the world put to papyr have made mee almost displease my dearest friends , to whom notwithstanding i owe a better satisfaction . had it been my fortune barely to know this matter , as most men doe , i had perhaps been lesse carefull of it , but i have been instructed in all the secret circumstances thereof , which few upon earth understand . i speak not for any ostentation , but i speak a truth which my conscience knowes very well . let me then reader , request thy patience , for i shall leave this discoverie to god , who if it bee his blessed will can call unto thee , and say : here it is , and thus i worke it . i had not spoken all this in my own defence , had i not been assaulted ( as it were ) in this very point , and told to my face i was bound to discover all that i knew , for this age looks for dreames and revelations , as the traine to their invisible righteousnesse . i have now sufficiently discours'd of the matter , and if it be not thy fortune to find it by what is here written , yet thou canst not bee deceived by what i have sayd , for i have purposely a voyded all those termes , which might make thee mistake any common salts , stones , or minerals for it . i advise thee withall to beware of all vegetables , and animals : avoyd them , and every part of them whatsoever . i speak this because some ignorant , sluttish broylers , are of opinion , that mans bioud is the true subject . but alas ! is mans bloud in the bowels of the earth , that metals should bee generated out of it ? or was the world , and all that is therein , made of man's bloud , as of their first matter ? surely no such thing . the first matter was existent before man , and all other creatures whatsoever , for shee is the mother of them all ; they were made of the first matter , and not the first matter of them . take heed then , let not any man deceive thee . it is totally impossible to reduce any particular to the first matter , or to a sperm , without our mercurie , and being so reduc'd , it is not universall , but the particular sperm of its own species , and works not any effects but what are agreeable to the nature of that species , for god hath seal'd it with a particular idea . let them alone then who practise upon man's bloud in their chemicall stoves , and athanors , or as sendivow hath it , in fornaculis mirabilibus ; they will deplore their error at last , and sit without sackcloth , in the ashes of their compositions . but i have done i will now speak something of generation , and the wayes of it , that the process of the philosophers upon this matter , may be the better understood . you must know that nature hath two extremes , and between them a middle substance , which elsewhere wee have call'd the middle nature . example enough wee have in the creation . the first extreme was that cloud or darkness whereof we have spoken formerly ; some call it the remote matter , and the invisible chaos , but very improperly , for it was not invisible . this is the jewish ensoph outwardly , and it is the same with that orphic night ; {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} o night ! thou black nurse of the golden stars . out of this darkness all things that are in this world came as out of their fountain or matrix : hence that position of all famous poets and philosophers , omniaex nocte prodiisse . the middle substance is the water , into which that night or darkness was condensed , and the creatures fram'd out of the water make up the other extreme . but the magicians when they speak strictly . will not allow of this last extreme , because nature doth not stay here , wherefore their philosophie runs thus ; man ( say they ) in his natural state , is in the meane creation , from which hee must recede to one of wo extremes ; either to corruption , as commonly all men doe for they die , and moulder away in their graves : or else to a spirituall , glorified condition , like enooh and elijah , who were translated , and this ( say they ) is a true extreme , for after it there is no alteration . now the magicians reasoning with themselves , why the meane creation should be subject to corruption , concluded the cause and original of this disease to be in the chaos it self , for even that was corrupted , and cursed upon the fall of man . but examining things further , they found that nature in her generations did onely concoct the chaos with a gentle heat , shee did not separate the parts , and purifie each of them by it self , but the purities and impurities of the sperme remained together in all her productions , and this domestic enemie prevayling at last , occasion'd the death of the compound . hence they wisely gathered , that to minister vegetables , animals , or minerals for physic , was a meer madness , for even these also had their own impurities and diseases , and required some medicine to cleanse them . upon this adviso , they resolved ( god without all question being their guide ) to practise on the chaos it self , they opened it , purified it , united what they had formerly separated , and fed it with a twofold fire , thick , and thin , till they brought it to the immortal extreme , and made it a spirituall heavenly body . this was their physic , this was their magic . in this performance they saw the image of that face , which zoroaster calls triadis vultus ante essentiam , &c. they perfectly knew the secundea , which contains all things in her naturally , as god contains all things in himself spiritually . they saw that the life of all things here below , was a thick fire , or fire imprisoned and incorporated in a certaine incombustible aereall moysture . they found moreover that this fire was originally derived from heaven , and in this sense heaven is styl'd in the oracles , ignis , ignis derivatio , & ignis penu . in a word , they saw with their eyes , that nature was male and female ; ignis ruber super dorsum ignis candidi , as the cabalists expresse it : a certain fire of a most deep red colour , working on a most white , heavy , salacious water , which water also is fire inwardly , but outwardly very cold . by this practice it was manifested unto them that god himself was fire according to that of eximidius in turba : omnium rerum initium esse naturam quandam , eamque perpetuam , infinitam , omnia foventem , coquentemque . the beginning of all things ( sayth he ) is a certain nature , and that eternall , and infinite , cherishing and heating all things . the truth is life which is nothing else but light , and heat proceeded originally from god , and did apply to the chaos , which is elegantly call'd by zoroaster , fons fontium , & fontium cunctorum , matrix continens cuncta . the fountain of fountains , and of all fountains the matrix containing all things . wee see by experience that all individuals live not onely by their own heat , but they are preserved by the outward universal heat , which is the life of the great world . even so truly the great world it self lives not altogether by that heat which god hath inclosed in the parts thereof , but it is praeserved by the circumfused influent heat of the deitie ; for above the heavens god is manifested like an infinite burning world of light and fire , so that hee overlooks all that he hath made , and the whole . fabric stands in his heat and light , as a man stands here on earth in the sun-shine . i say then that the god of nature employes himself in a perpetuall coction , and this not onely to generate , but to preserve that which hath been generated : for his spirit and heat coagulat that which is thin , rarifie that which is too grosse , quicken the dead parts , and cherish the cold . there is indeed one operation of heat , whose method is vitall , and far more mysterious than the rest , they that have use for it , must studie it . i have for my part spoken all that i intend to speak , and though my book may prove fruitless to many , because not understood , yet some few may be of that spirit as to comprehend it : amplae mentis ampla flamma , sayd the great chaldaean . but because i will not leave thee without some satisfaction , i advise thee to take the moone of the firmament , which is a middle nature , and place her so that every part of her may be in two elements at one and the same time , these elements also must equally attend her body , not one further off , not one neerer than the other . in the regulating of these two , there is a twofold geometrie to be observed , natural , and a●t●ficial . but i may speak no more . the true furnace is a little simple shell , thou mayst easily carry it in one of thy hands . the glasse is one , and no more , but some philosophers have used two , and so mayst thou . as for the work it self . it is no way troublesome a lady may reade the arcadia , and at the same time attend this philosophie without disturbing her fansie . for my part i think women are fitter for it than men , for in such things they are more neat and patient , being used to a small chimistrie of sack-possets , and other finicall sugar-sops . concerning the effects of this medicine , i shall not speak any thing at this time , hee that desires to know them , let him reade the revelation of paracelsus , a discourse altogether incomparable , and in very truth miraculous . and here without any partialitie , i shall give my judgement of honest hohenheim . i find in the rest of his workes , and especially where hee falls on the stone , a great many false processes , but his doctrine of it in generall is very sound . the truth is , hee had some pride to the justice of his spleen , and in many places hee hath err'd of purpose , not caring what bones hee threw before the schoole-men ; for hee was a pylot of guadalcana , and sayl'd sometimes in his rio de la recriation . but i had almost forgot to tell thee that . which is all in all , and it is the greatest difficultie in all the art , namely the fire . it is a close , ayrie , circular , bright fire ; the philosophers call it their sun , and the glasse must stand in the shade . it makes not the matter to vapour , no not so much as to sweat , it digests onely with a still , piercing , vitall heat . it is continuall , and therefore at last alters the chaos , and corrupts it ; the proportion and regiment of it is very scrupulous , but the best rule to know it by , is that of the synod : facite ne easianus volet ante insequentem ; let not the bird fly before the fowler : make it sit whiles you give fire , and then you are sure of your prey . for a cloze , i must tell thee , the philosophers call'd this fire their balneum , but it is balneum naturae . a naturall bath , not an artificiall one , for it is not any kind of water , but a certain subtill temperate moysture which compasseth the glasse , and feeds their sun , or fire . in a word without this bath nothing in the world is generated . now that thou mayst the better understand what degree of fire is requisit for the work , consider the generation of man , or any other creature whatsoever . it is not kitchin fire , nor feaver that works upon the sperm in the womb but a most temperate , moyst , natural heat , which proceeds from the very life of the mother . it is just so here ; our matter is a most delicate substance , and tender like the animal sperme , for it is almost a living thing , nay in very truth it hath some small portion of life , for nature doth produce some animals out of it . for this very reason the least violence destroyes it , and prevents all generation , for if it be over-heated but for some few minutes , the white , and red sulphurs will never essentially unite , and coagulat . on the contrary , if it takes cold but for half an hour , the work being once well begun , it will never sort to any good purpose . i speak out of my own experience , for i have ( as they phrase it ) given my self a box on the eare , and that twice or thrice , out of a certain confident negligence , expecting that , which i knew well enough , could never bee . nature moves not by the theorie of men , but by their practice , and surely wit and reason can performe no miracles , unlesse the hands supplie them . bee sure then to know this fire in the first place , and accordingly bee sure to make use of it . but for thy better securitie , i will describe it to thee once more . it is a drie , vaporous humid fire ; it goes round about the glasse , and is both equall and continuall . it is restlesse , and some have call'd it the white philosophicall coale . it is in it self naturall , but the praeparation of it is artificiall , it is a heat of the dead wherefore some call it their unnatural , necromantic fire . it is no part of the matter , neither is it taken out of it , but it is an external fire , and serves onely to stirr up , and strengthen the inward oppressed fire of the chaos . but let us hear nature her self , for thus shee speaks in the serious romance of mehung . post putrefactionem sit ipsa generatio , idque per internum incomburibilem calorem ad argenti vivi frigiditatem calefaciendam , quod tantum equidem patitur , ut tandem cum sulphure suo uniatur . omne illud uno in vase complexum est , i gnis , aer , & aqua videlicet , quae in terreno suo vase accipio , eademque uno in alembico relinquo ; & tum coquo , dissolvo , & sublimo , absque malleo , forcipe , vel lima , sine carbonibus , vapore , igne aut mariae-balneo , & sophistarum alembicis : coelestem namque meum ignem habeo , qui elementalem , prout materia idoneam decentemque formam habere desyderat , excitat . that is : after putrefaction succeeds generation , and that because of the inward incombustible sulphur , that heats , or thickens the coldness , and crudities of the quicksilver which suffers so much thereby , that at last it is united to the sulphur , and made one body therewith . all this namely ( fire , ayre , and water ) is contained in one vessell ; in their earthly vessel that is in their grosse body , or composition i take them and then i leave them in one alembic , where i concoct , dissolve , and sublime them without the help of hammer , tongs , or file ; without coales , smoake , fire , or bath , or the alembics of the sophisters . for i have my heavenly fire , which excites , or stirs up the elementall one , according as the matter desires a becomming , agreeable forme . now nature every where is one and the same , wherefore shee reades the same lesson to madathan , who thinking in his ignorance to make the stone without dissolution , receives from her this check . an tu nunc cochleas , vel cancros cum test is devorare niteris ? an non priùs à vetussissimo planetarum coquo maturari , & praeparari illos oportet ? doest thou think ( sayes hee ) to eat oysters shells and all ? ought they not first to bee opened , and prepar'd by the most ancient cooke of the planets ? with these agrees the excellent flammel , who speaking of the solar , and lunar mercurie , and the plantation of the one in the other , hath these words . sumantur itaque , & noctu , interdiuque assiduè supra ignem in alembico foveantur . non autem ignis carbonarius , vel è ligno confectus sed clarus pellucidusque ignis sit , non secus ac sol ipse , qui nunquam plus justo calidus ardensque sed omni tempore ejusdem caloris esse debet . take them therefore ( sayth hee ) and cherish them over a fire in thy alembic : but it must not be a fire of coales , nor of any wood , but a bright shining fire , like the sun it self , whose heat must never be excessive but alwayes of one and the same degree . this is enough , and too much , for the secret in it self is not great , but the consequences of it are so , which made the philosophers hide it . thus reader thou hast the outward agent most fully and faithfully described . it is in truth a very simple mysterie , and if i should tell it openly , ridiculous . howsoever by this , and not without it , did the magicians unlock the chaos , and certainly it is no newes that an iron-key should open a treasurie of gold . in this universall subject they found the natures of all particulars , and this is signified to us by that maxim : qui proteam non novit , adeat pana . this pan is their chaos , or mercurie , which expounds proteus . namely the particular creatures , commonly call'd individualls , for pan transformes himself into a proteus , that is , into all varieties of species , into animals , vegetables , and minerals ; for out of the universall nature , or first matter , all these are made , and pan hath their propri●ties in himself . hence it is that mercurie is call'd the interpreter , or expositor of inferiors and superiors , under which notion the ancient orpheus invokes him . {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} hear me ô mercurie , thou messenger of jove , and son of maia , the expositor of all things . now for the birth of this mercurie , and the place of it , i find but few philosophers that mention it . zoroaster points at it , and that very obscurely , where he speaks of his jynges or the idea's in these words ; multae quidem hae scandunt lucidos mundos , insilentes : quarum summitates sunt tres. subjectum est ipsis principale pratum . this pratum , or meadow of the idea's , a place well known to the philosophers , ( flammel calls it their garden , and the mountain of the seven metals , see his summarie , where hee describes it most learnedly for hee was instructed by a jew ) is a certain secret , but universall region : one calls it regio lucis , the region of light , but to the cabalist it is nox corporis , a terme extremely apposit , and significant . it is in few words the rendezvous of all spirits , for in this place the idea's when they descend from the bright world to the dark one , are incorporated . for thy better intelligence thou must know that spirits whiles they move in heaven , which is the fire-world , contract no impurities at all , according to that of stellatus ; omne quod est supra lunam , aeternumque bonumque esse scias , nec triste aliquid coelestia tangit . all ( sayth hee ) that is above the moon , is eternall and good , and there is no corruption of heavenly things . on the contrary , when spirits descend to the elementall matrix , and reside in her kingdom , they are blurr'd with the original leprosie of the matter , for here the curse raves and rules , but in heaven it is not praedominant . to put an end to this point , let us hear the admirable agrippa state it ; this is hee , between whose lipps the truth did breathe , and knew no other oracle . coelestium vires , dum in se existunt , & à datore luminum per sanctas intelligentias , & coelos influuntur , quousque ad lunam pervenerint : earum influentia bona est , tanquam in primo gradu ; deinde autem quando in subjecto viliori suscipitur , ipsa etiam vilescit . that is ; the heavenly powers , or spirituall essences whiles they are in themselves , or before they are united to the matter , and are shower'd down from the father of lights thorough the holy intelligences and the heavens , untill they come to the moone : their influence is good , as in the first degree ; but when it is received in a corrupt subject , the influence also is corrupted . thus he. now the a stronomers pretend to a strange familiaritie with the starrs , the natural philosophers talk as much : and truly an ignorant man might well think they had been in heaven , and conversed , like lucians menippus , with jove himself . but in good earnest these men are no more eagles than sancho , their fansies are like his flights in the blanket , and every way as short of the skies . ask them but where the influences are received , and how ; bid them by faire experience prove they are present in the elements , and you have undone them ; if you will trust the foure corners of a figure , or the three legs of a syllogism , you may ; this is all their evidence . well fare the magicians then , whose art can demonstrate these things , and put the very influences in our hands . let it be thy studie to know their region of light , and to enter into the treasures thereof , for then thou mayst converse with spirits , and understand the nature of invisible things . then will appear unto thee the universal subject , and the two minerall spermes , white , and red , of which i must speak somewhat , before i make an end . in the pythagoricall synod , which consisted of threescore and ten philosophers , all masters of the art , it is thus written . i gnis spissum in aera cadit ; aeris vero spissum , & quod ex igne spisso congregatur , in aquam incidit ; aquae quoque spissum , & quod ex i gnis & aeris spisso coadunatur , in terrâ quiescit . ita istorum trium spissuudo in terrâ guiescit , inque eâ conjuncta sunt . ipsa ergo terra omnibus caeteris elementis spissior est , uti palam apparet , & videre est . that is , the thicknesse , or sperm of the fire falls into the ayre ; the thickness or spermatic part of the ayre . and in it the sperm of the fire , falls into the water ; the thickness or spermatic substance of the water , and in it the two spermes of fire and ayre fall into the earth , and there they rest , and are conjoyned . therefore the earth it self is thicker than the other elements as it openly appears , and to the eye is manifest . remember now what i have told thee formerly concerning the earth ; what a generall hospitall it is , how it receives all things , not onely beasts and vegetables , but proud and glorious man : when death hath ruin'd him , his courser parts stay here , and know no other home . this earth to earth , is just the doctrine of the magi ; metalls ( say they ) and all things may bee reduc'd into that whereof they were made . they speak the very truth , it is god's own principle , and he first taught it ad. m. dust thou art , and to dust shalt thou return . but lest any man should be deceived by us , i think it just to informe you , there are two reductions ; one is violent and destructive , reducing bodies to their extremes , and properly it is death , or the calcination of the common chimist . the other is vital , and generative , resolving bodies into their sperm , or middle substance out of which nature made them , for nature makes not bodies immediatly of the elements but of a sperm , which shee drawes out of the elements . i shall explain my self to you by example . an egg is the sperm , or middle substance out of which a chick is ingendred , and the moysture of it is viscous , and slimie , a water and no water , for such a sperme ought to bee . suppose dr. coale , i mean some broyler , had a minde to generat something out of this egg : questionlesse he would first distill it , and that with a fire able to roast the hen that layd it , then would hee calcine the caput mortuum , and finally produce his nothing . here you are to observe that bodies are nothing els but sperm coagulated , and he that destroyes the body , by consequence destroyes the sperm . now to reduce bodies into elements of earth and water , as wee have instanc'd in the egg , is to reduce them into extremes beyond their sperm , for elements are not the sperm , but the sperm is a compound made of the elements , and containing in it self all that is requisit to the frame of the body . wherefore be well advis'd before you distill , and quarter any particular bodies , for having once separated their elements , you may never generat , unless you can make a sperm of those elements , but that is impossible for man to doe , it is the power of god , and nature . labour then you that would be accounted wise , to find out our mercurie , so shall you reduce things to their mean spermaticall chaos , but avoyd the broyling destruction . this doctrine will spare you the vain task of distillations , if you will but remember this truth : that sp●rmes are not made by separation but by composition of elements , and to bring a body into sperm , is not to distill it , but to reduce the whole into one thick water , keeping all the parts thereof in their first naturall union . but that i may return at last to my former citation of the synod all those influences of the elements being united in one mass , make our sperm or our earth , which is earth and no earth . take it if thou doest know it , and divide the essences thereof , not by violence , but by naturall putrefaction , such as may occasion a genuine dissolution of the compound . here thou shalt find a miraculous white water , an influence of the moone , which is the mother of our chaos ; it rules in two elements earth and water . after this appears the sperm or influx of the sun , which is the father of it . it is a quick , coelestiall fire , incorporated in a thin , oleous , aereall moysture . it is incombustible , for it is fire it self , and feeds upon fire , and the longer it stayes in the fire , the more glorious it growes . these are the two mineral spermes masculine . and foeminine : if thou doest place them both on their chrystalline basis , thou hast the philosopher's flying fire-drake , which at the first sight of the sun breathes such a poyson , that nothing can stand before him . i know not what to tell thee more , unlesse in the vogue of some authors , i should give thee a flegmatic description of the whole process and that i can dispatch in two words . it is nothing els but a continual coction the volatil essences ascending and descending till at last they are fix'd , according to that excellent prosopopaeia of the stone . non ego continuò morior , dum spiritus exit , nam redit assiduè , quamvis & soepe recedat , et mihi nunc magna est animae , nunc nulla fa ( cultas . plus ego sustinui , quam corpus debuit unum ; tres animas habui , quas omnes intus habebam , discessere duae , sed tertia poenè secuta est . i am not dead , although my spirit 's gon , for it returns , and is both off , and on , now i have life enough , now i have non . i suffer'd more , than one could justly doe ; three soules i had , and all my own but two are fled : the third had almost left mee too . {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} i have written , what i have written and now give me leave to look about mee . is there no powder-plott , or practice ? what 's become of aristotel , and galen ? where is the scribe and pharisee , the disputers of this world ? if they suffer all this , and believe it too , i shall think the general conversion is come about , and i may sing , jam redit & virgo , redeunt saturnia regna . but come what will come , i have once more spoken for the truth , and shall for conclusion speak this much again . i have elsewhere call'd this subject , limus coelestis , and the middle nature : the philosophers call it the venerable nature , but amongst all the praetenders i have not yet found one , that could tell me why . hear me then , that whensoever thou doest attempt this work , it may be with reverence , not like some proud , ignorant doctor but with lesse confidence & more care . this chaos hath in it the foure elements , which of themselves are contrarie natures , but the wisdome of god hath so placed them that their very order reconciles them . for example , ayre and earth are adversaries , for one is hot and moyst , the other cold and drie . now to reconcile these two , god placed the water between them , which is a middle nature , or of a mean complexion between both extremes . for she is cold and moyst , and as shee is cold , shee partakes of the nature of the earth , which is cold and drie , but as shee is moyst , she partakes in the nature of the ayre , which is hot and moyst . hence it is , that ayre and earth which are contraries in themselves , agree and imbrace one another in the water , as in a middle nature which is proportionate to them both , and tempers their extremities . but verely this salvo makes not up the breach , for though the water reconciles two elements like a friendly third , yet shee her self fights with a fourth , namely with the fire : for the tire is hot and drie , but the water is cold and moyst , which are clear contraries . to prevent the distempers of these two , god placed the ayre between them , which is a substance hot and moyst ; and as it is hot , it agrees with the fire , which is hot and drie ; but as it is moyst , it agrees with the water , which is cold and moyst ; so that by mediation of the ayre , the other two extremes , namely fire and water are made friends , and reconciled . thus you see , as i told you at first , that contrarie elements are united by that order and textare wherein the wise god hath placed them . you must now give me leave to tell you that this agreement or friendship is but par●il , a very weak love , cold and ski●tish : for whereas these principles agree in one qualitie , they differ in two , as your selves may easily compute . much need therefore have they of a more strong and able mediator to confirme and preserve their weak unitie , for upon it depends the very aternitie , and incorruption of the creature . this blessed caement , and balsam , is the spirit of the living god , which some ignorant scriblers have call'd a quintessence , for this very spirit is in the chaos , and to speak plainly , the fire is his thrrne , for in the fire he is sèated , as wee have sufficiently told you elsewhere . this was the reason , why the magi call'd the first matter their venerable nature , and their blessed stone , and in good earnest what think you , is it not so ? this blessed spirit fortifies , and perfects that weak disposition which the elements already have to union and peace , ( for god works with nature , not against her , ) and brings them at last to a beauteous specificall fabric . now īf you will aske me , where is the soul , or as the schoole-men abuse hwer the form , all this while ? what doth shee doe ? to this i answer , that shee is , as all instrumentals ought to be , subject and obedient to the will of god , expecting the persection of her body : for it is god that unites her to the body , and the body to her . soule and body are the work of god , the one as well as the other : the soul is not the artificer of her house , for that which can make a body , can also repayre it , and hinder death ; but the soule cannot doe this , it is the power , and wisdome of god . in a word , to say that the soule form'd the body , because shee is in the body , is to say that the jowell made the cabinet , because the jewell is in the cabinet , or that the sun made the world , because the sun is in the world , and cherisheth every part thereof . learn therefore to distinguish between agents and their instruments , for if you attribute that to the creature , which belongs to the creator , you bring your sleves in danger of hell-fire , for god is a jealous god , and will not give his glorie to another . i advise my doctors therefore , both divines and physicians , not to bee too rash in their censures , nor so magisterial in their discourse , as i have known some professors of physic to be : who would correct and undervalue the rest of their brethren , when in truth they themselves were most shamefully ignorant . it is not ten , or twelve years experience in druggs and sopps can acquaint a man with the mysteries of god's creation . take this , and make a world : take i know not what , and make a pill or clyster , are different recepts . wee should therefore consult with our judgements , before wee venture our tongues , and never speake , but when wee are sure wee understand . i knew a gentleman , who meeting with a philosopher adept , and receiving so much courtesie as to be admitted to discourse , attended his first instructions passing well . but when this magician quitted my friends known roade , and began to touch , and drive round the great wheele of nature , presently my gentleman takes up the cudgells , and urging all the authorities , which in his vain judgement made for him , opprest this noble philosopher with a most clamorous , insipid ribaldrie . a goodly sight it was , and worthy our imitation , to see with what an admirable patience the other received him . but this errant concluded at last , that lead or quick-silver must be the subject , and that nature work'd upon one of both . to this the adeptus replied , sir , it may bee so at this time , but if hereafter i find nature in those old elements , where i have sometimes seen her very busie , i shall at our next meeting confute your opinion . this was all hee said , and it was something more than hee did . their next meeting was referr'd to the greek calends , for he could never be seen afterwards , notwithstanding a thousand sollicitations . such talkative babling people as this gentleman was , who run to every doctor for his opinion , and follow like a spaniell every bird they spring , are not fit to receive these secrets , they must be serious , silent men , faithfull to the art , and most faithfull to their teachers . wee should alwayes remember that dotrine of zeno : nature ( said hee ) gave us one tongue , but two eares , that wee might heare much , and speak little . let not any man therefore be ready to vomit forth his own shame and ignorance : let him first examine his knowledge , and especially his practice , lest upon the experience of a few violent knacks , hee presume to judge nature in her very sobrieties . to make an end ; if thou doest know the first matter , know also for certain , thou hast discovered the sanctuarie of nature ; there is nothing between thee and her treasures , but the doore : that indeed must be opened . now if thy desire leads thee on to the practice , consider well with thy self what manner of man thou art , and what it is that thou would'st do , for it is no small matter . thou hast resolved with thy self to be a cooperator with the spirit of the living god , and to minister to him in his worke of generation . have a care therefore that thou doest not hinder his work : for if thy heat exceeds the naturall proportion , thou hast stirr'd the wrath of the moyst natures , and they will stand up against the central fire , and the central fire against them , and there will be a terrible division in the chaos : but the sweet spirit of peace , the true eternal quintessence will depart from the elements , leaving both them and thee to confusion ; neither will hee apply himself to that matter , as long as it is in thy violent , destroying hands . take heed therefore , lest thou turn partner with the devill , for it is the devil's designe from the beginning of the world , to set nature at variance with her self , that he may totally corrupt , and destroy her . nè tu augeas fatum , doe not thou further his designes . i make no question but many men will laugh at this , but on my soule i speak nothing but what i have known by very good experience , therefore believe mee . for my own part it was ever my desire to bury these things in silence , or to paint them out in shadowes , but i have spoken thus clearly , and openly , out of the affection i bear to some , who have deserved much more at my hands . true it is , i intended sometimes to expose a greater work to the world , which i promised in my anthroposophia , but i have been since acquainted with that world , and i found it base , and unworthie : wherefore i shall keep in my first happy solitudes , for noyse is nothing to mee , i seek not any man's applause . if it be the will of my god to call me forth , and that it may make for the honour of his name , in that respect i may write again , for i feare not the judgement of man , but in the interim here shall be and end . finis . and now my book , let it not stop thy flight , that thy just author , is not lord , or knight . i can desine my self : and have the art still to present one face , and still one heart . but for nine years some great ones cannot see what they have been , nor know they what to bee . what though i have no rattles to my name , do'st hold a simple honestie no fame ? or art thou such a stranger to the times , thou canst not know my fortunes frō my crimes . goe forth , and fear not : some will gladly bee thy learned friends , whom i did never see . nor shouldst thou fear thy welcom : thy small cannot undo'em , though they pay excise . ( price thy bulk's not great : it will not much distresse their emptie pockets , but their studies lesse . th'art no galeon , as books of burthen bee , which can not ride but in a librarie . th'art a fine thing and little : it may chance ladies will buy thee for a new romance . oh how i 'le envy thee ! when thou art spread in the bright sun-shine of their eyes , and read with breath of amber , lips of rose , that lend perfumes vnto thy leaves , shal never spend : when from their white hands they shall let thee fall into their bosomes , which i may not call ought of misfortune , thou do'st drop to rest in a more pleasing place , ând art more blest . there in some silken , soft fold thou shalt lye hid like their love , or thy own mysterie . nor shouldst thou grieve thy language is not fine , for it is not my best , though it be thine . i could have voye'd thee forth in such a dresse , the spring had been a slut to thy expresse ; such as might file the rude , unpolish'd age , and fix the readers soule to ev'ry page : but i have us'd a course , and homely strain , because it suits with truth , which should be plain . last , my dear book , if any looke on thee as on three suns , or some great prodigie , and swear to a full point , i do deride all other sects , to publish my own pride ; tell such they lie , and since they love not thee , bid them goe learn some high-shoe heresie . nature is not so simple , but shee can procure a solid reverence from man ; nor is my pen so lightly plum'd that i should serve ambition with her majestie . 't is truth makes me come forth , & having writ this her short scaene , i would not stifle it : for i have call'd it childe , and j had rather see 't torn by them , than strangl'd by the father . soli deo gloria . amen . faults escaped in magia adamica , page 70. line 4. for {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} read {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . p. 106. l. 23. for or , r. for . p. 126. l. 26. for doctrine , r. dictrine . faults escaped in the man-mouse . page 15. line 2. for fires , read fires . p. 49. l. 24. f. the , r. that . p. 82. l. 23. f. he , r. she . notes, typically marginal, from the original text notes for div a64768e-1250 eccle. 2. 3. cap. 2. ver. 11. notes for div a64768e-9900 a that is , we say not onely science , but the principle also of science to be something whereby we understand the termes . c. agrip. porta lucis . cap. 3. v. 17. cap. 5. v. 29. cap. 8. v. 25. cap. 7. v. 11 , 12 , 13. cap. 8. v. 20. gen. cap. 3. ver. 22. porphyr . de sacrif. coloss. 2. 8. act. 17. 18 ecclesiast . 7. 29. gen. 4. 20. de vanit . scient. apolog. advers. gent. cap. 24. exod. 31. hebr. 4. 15. john 9. joh. cap. 2 v. 25. luke cap. 11. ver. 15 & math. 23. 35. genel . 20. 7. genes . 24. 11 12. gen. 30. 37. cap. 31. v. 10. gen. 32. 28. exod. 1. ver. 6. cap. 44. ver. 15. exod. cap. 7. vc . 1. genes . cap. 3. vers. 5. john 1. 3. exod. 7. 11. 22. gen. cap. 9. ver. 41. numb. cap. 11. ver. 25. gen. cap. 1. ver. 20. cap. 2. ver. 19. de statu episcop . luc. cap. 11. ver. 52 theor. cap. 6. see jacob behmen in his most excellent and prosound discourse of the three principles . see dyonys . ar. th. neg. gen. c. 1. anima magica . occult . phil. gen. c. 3. ver. 19. joh. 19. 22 anthroposoph . henry cornelius agrippa his fourth book of occult philosophy of geomancie, magical elements of peter de aban : astronomical geomancie ; the nature of spirits ; arbatel of magick ; the species or several kindes of magick / translated into english by robert turner. de occulta philosophia. book 4. english. agrippa von nettesheim, heinrich cornelius, 1486?-1535. 1665 approx. 453 kb of xml-encoded text transcribed from 122 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2009-03 (eebo-tcp phase 1). a26564 wing a786 estc r32699 12746612 ocm 12746612 93270 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a26564) transcribed from: (early english books online ; image set 93270) images scanned from microfilm: (early english books, 1641-1700 ; 1028:5) henry cornelius agrippa his fourth book of occult philosophy of geomancie, magical elements of peter de aban : astronomical geomancie ; the nature of spirits ; arbatel of magick ; the species or several kindes of magick / translated into english by robert turner. de occulta philosophia. book 4. english. agrippa von nettesheim, heinrich cornelius, 1486?-1535. agrippa von nettesheim, heinrich cornelius, 1486?-1535. turner, robert, fl. 1654-1665. petrus, de abano, ca. 1250-ca. 1315. heptameron. [14 p], 206 p. : ill. printed by j.c. for the rooks ..., london : 1665. 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text creation partnership web site . eng occultism. magic. 2008-03 tcp assigned for keying and markup 2008-05 spi global keyed and coded from proquest page images 2008-07 mona logarbo sampled and proofread 2008-07 mona logarbo text and markup reviewed and edited 2008-09 pfs batch review (qc) and xml conversion henry cornelius agrippa his fourth book of occult philosophy . of geomancie . magical elements of peter de abano . astronomical geomancie . the nature of spirits . arbatel of magick . the species or several kindes of magick . translated into english by robert turner , philo-med . london : printed by j. c. for tho. rooks , at the lamb and ink-bottle at the east-end of s. pauls . 1665. where also the best ink for records is to be sold . the preface to the unprejudiced reader . as the fall of man made himself and all other creatures subject to vanity , so , by reason thereof , the most noble and excellent arts wherewith the rational soul was indued , are by the rusty canker of time brought unto corruption . for magick it self , which the ancients did so divinely contemplate , is scandalized with bearing the badge of all diabolical sorceries : which art ( saith mirandula ) pauci intelligunt , multi reprehendunt , & sicut canes ignotos semper allatrant : few understand , many reprehend ; and as dogs barke at those they know not : so do many condemne and hate the things they understand not . many men there are , that abhor the very name and word magus , because of simon magus , who being indeed not magus , but goes , that is , familiar with evil spirits , usurped that title . but magick and witchcraft are far differing sciences ; whereof pliny being ignorant , scoffeth thereat : for nero ( saith pliny ) who had the most excellent magicians of the east sent him by tyridates king of armenia , who held that kingdom by him , found the art after long study and labour altogether ridiculous . now witchraft and sorcery are workes done meerely by the devill , which with respect unto same covenant made with man , he acteth by men his instruments , to accomplish his evil ends : of these , the histories of all ages , people and countries , as also the holy scriptures , afford us sundry examples . but magus is a persian word primitively , whereby is exprest such a one as is altogether conversant in things divine , and as plato affirmeth , the art of magick is the art of worshipping god : and the persians called their gods 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hence apollonius saith , that magus is either 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is , that magus is either a name sometime of him that is a god by nature , and somtimes of him that is in the service of god : in which latter sence it is taken matth. 2.1 , 2. when the wise-men came to worship jesus ; and this is the first and highest kinde , which is called divine magick ; and these the latines did intitle sapientes , or wise-men ; for the fear and worship of god is the beginning of knowledge . these wise-men the greeks call philosophers ; and amongst the egyptians they were termed priests : the hebrews termed them cabalistos , prophets , scribes and pharisces ; and amongst the babylonians they were differenced by the name of caldeans , and by the persians called magicians : and one speaking of sosthenes , one of the ancient magicians , useth these words : et verum deum merita majestate prosequitur , & angelos ministros dei , sed veri ejus venerationi novit assistere ; idem daemonas prodit terrenos , vagos , humanitatis inimicos : sosthenes ascribeth the due majesty to the true god , and acknowledgeth that his angels are ministers and messengers which attend the worship of the true god ; he also hath delivered , that there are devils earthly and wandering , and enemies to mankind . so that the word magus of it self imports a contemplator of divine and heavenly sciences ; but under the name of magick , are all unlawful arts comprehended ; as necromancy and witchraft , and such arts which are effected by 〈…〉 ination with the devil , and whereof he is a party . 〈…〉 witches and necromancers are also called male 〈…〉 〈…〉 i ; sorcerers or poisoners ; of which name 〈…〉 called , who without the art of magick do indeed use the help of the devill himself to do mischief ; practising to mix the powder of dead bodies with other things by the help of the devill prepared ; and at other times to make pictures of wax , clay ; or otherwise ( as it were sacramentaliter ) to effect those things which the devil by other means bringeth to pass . such were , and to this day partly , if not altogether , are the corruptions that have made odious the very name of magick , having chiefly sought , as the manner of all impostures is , to counterfeit the highest and most noble part of it . a second kinde of magick is astrologie , which judgeth of the events of things to come , natural and humane , by the motions and influences of the stars upon these lower elelements , by them observ'd and understood . philo judaeus affirmeth , that by this part of magick or astrologie , together with the motions of the stars and other heavenly bodies , abraham found out the knowledge of the true god while he lived in caldea , qui contemplatione creaturarum , cognovit creatorem ( saith damascen ) who knew the creator by the contemplation of the creature . josephus reporteth of abraham , that he instructed the egyptians in arithmetick and astronomy ; who before abraham's coming unto them , knew none of these sciences . abraham sanctitate & sapientia omnium praestantissimus , primum caldaeos , deinde phoenices , demum egyptios sacerdotes , astrologia & divina docuerit . abraham the holiest and wisest of men , did first teach the caldeans , then the phoenicians , lastly the egyptian priests , astrologie and divine knowledge . without doubt , hermes trismegistus , that divine magician and philosopher , who ( as some say ) lived long before noah , attained to much divine knowledge of the creator through the study of magick and astrologie ; as his writings , to this day extant among us , testifie . the third kinde of magick containeth the whole philosophy of nature ; which bringeth to light the inmost vertues , and extracteth them out of natures hidden bosome to humane use : virtutes in centro centri latentes ; vertues hidden in the centre of the centre , according to the chymists : of this sort were albertus , arnoldus de villa nova , raymond , bacon , and others , &c. the magick these men profess'd , is thus defined : magia est connexio à viro sapiente agentium per naturam cum patientibus , sibi , congruenter respondentibus , ut inde opera prodeant , non sine corum admiratione qui causam ignorant . magick is the connexion of natural agents and patients , answerable each to other , wrought by a wise man ; to the bringing forth of such effects as are wonderful to those that know not their causes . in all these , zoroaster was well learned , especially in the first and the highest : for in his oracles he confesseth god to be the first and the highest ; he believeth the trinity , which he would not investigate by any natural knowledge : he speaketh of angels , and of paradise ; approveth the immortality of the soul ; teacheth truth , faith , hope , and love ; discoursing of the abstinence and charity of the magi. of this zoroaster , eusebius in the theologie of the phoenicians , using zoroaster's own words : haec ad verbum scribit ( saith eusebius ) deus primus , incorruptibilium , sempiternus , ingenitus , expers partium , sibiipsi simillimus , bonorum omnium auriga , munera non expectans , optimus , prudentissimus , pater juris , sine doctrina justitiam perdoctus , natura perfectus , sapiens , sacrae naturae unicus inventor , &c. thus saith zoroaster , word for word ; god the first , incorruptible , everlasting , unbegotten , without parts , most like himself , the guide of all good , expecting no reward , the best , the wisest , the father of right , having learned justice without teaching , perfect , wise by nature , and onely inventor thereof . so that a magician is no other but divinorum cultor & interpres , a studious observer and expounder of divine things ; and the art it self is none other quam naturalis philosophiae absoluta consummatio , then the absolute perfection of natural philosophy . nevertheless there is a mixture in all things , of good with evil , of falshood with truth , of corruption with purity . the good , the truth , the purity in every kinde , may well be embraced : as in the ancient worshipping of god by sacrifice , there was no man knowing god among the elders , that did forbeare to worship the god of all power , or condemn that kinde of worship , because the devil was so adored in the image of baal , dagon , astaroth , chemosh , jupiter , apollo , and the like . neither did the abuse of astrologie terrifie abraham , ( if we believe the most ancient and religious writers ) from observing the motions and natures of the heavenly bodies . neither can it dehort wise and learned men in these days from attributing those vertues , influences , and inclinations , to the stars and other lights of heaven , which god hath given to those his glorious creatures . i must expect some calumnies and obtrectations against this , from the malicious prejudiced man , and the lazie affecters of ignorance , of whom this age swarmes : but the voice and sound of the snake and the goose , is all one . but our stomacks are not now so queazie and tender , after so long time feeding upon solid divinity , nor we so umbragious and startling , having bin so long enlightned in gods path , that we should relapse into that childish age , in which aristotles metaphysicks , in a councel in france , was forbid to be read . but i incite the reader to a charitable opinion hereof , with a christian protestation of an innocent purpose therein ; and intreat the reader to follow this advice of tabaeus , qui litigant , sint ambo in conspectu tuo mali & rei . and if there be any scandal in this enterprise of mine , it is taken , not given . and this comfort i have in that axiome of trismegistus , qui pius est , summe philosophatur ; and therefore i present it without disguise , and object it to all of candor and indifferencie : and of readers , of whom there be four sorts , as one observes ; spunges , which extract all without distinguishing ; hour-glasses , which receive , and pour out as fast ; bags , which retain onely the dregs of spices , and let the wine escape ; and sieves , which retaine the best onely : some there are of the last sort , and to them i present this occult philosophy , knowing that they may reap good thereby . and they who are severe against it , they shall pardon this my opinion , that such their severity proceeds from self-guiltiness ; and give me leave to apply that of ennodius , that it is the nature of self-wickedness , to think that of others , which themselves deserve . and it is all the comfort which the guilty have , not to finde any innocent . but that amongst others this may finde some acceptation , is the desire of robert turner . to his special friend mr. r. turner , on his judicious translation of corn. agrippa . as one that just out of a trance appears , amaz'd with stranger sights , whose secret fears are scarcely past , but doubtful whether he may credit's eyes , remaineth stedfastly fix'd on those objects ; just like him i stand , rapt in amazement to behold that can by art come neere the gods , that far excel the angels that in those bright spheres do dwell . behold agrippa mounting th' lofty skies , talking with gods ; and then anon he pries int ' earths deep cabinet , as t' mercury , all kindes of spirits willing subjects be , and more then this his book supplies : but we blinde mortals , no wayes could be led to see that light without a taper : then thou to us must be agrippa and an oedipus . agrippa once again appears , by thee pull'd out o' th' ashes of antiquity . let squint-ey'd envie pine away , whilst thou wear'st crowns of praise on thy deserving brow . i.p.b. cantabrigiae . to his ingenious friend mr. turner , upon his translation . thrice-noble soul ! renown'd epitome of learning and occult philosophie ; that unknown geomancie dost impart , with profound secrets of that abstruse art ! t' expound natural magick is thy task ; not hell-born necromancie to unmask ; exposing mysteries to publick view , that heretofore were known to very few . thou dost not keepe thy knowledge to thy self , ( as base covetous misers do their pelf ; whose numerous bags of rust-eaten gold , profits none , till themselves are laid in mold ) but studious of publike good dost make all of th' fruits of thy labours to partake . therefore if some captious critick blame thy writings , surely then his judgement 's lame . art hath no hater but an empty pate , which can far better carp , then imitate . nay zoilus or momus will not dare blame thy translation , without compare excellent . so that if an hundred tongues dame nature had bestow'd , and brazen lungs ; yet rightly to ebuccinate thy praises , i should want strength , as well as polite phrases . but if the gods will grant what i do crave , then enoch's translation shalt thou have . w.p.s. john's cambr. to his friend the author , on this his translation . vvhat , not a sibyl or cassandra left ? apollo ceas'd ? has sharp-fang'd time bereft us of the oracles ? is dodan's grove cut down ? does ne'er a word proceed from jove into the ears of mortals that inherit tiresias soul , or the great calcha's spirit ? what is become o' th' augurs that foretold natures intents ? are th' magi dead , that could tell what was done in every sphere ? shall we not know what 's done in the remot'st country without great travel ? can't we below descry the minde o' th' gods above ? all 's done by thee , agrippa ; all their arts lie couch'd in thee . th' art that before in divers heads did lie , is now collect in t ' one monopoly . but all 's in vain ; we lack'd an oedipus , who should interpret's meaning unto us : this thou effect'st with such dexterity , adding perhaps what th' author ne'er did see ; that we may say , thou dost the art renew : to thee the greater half of th' praise is due . j. b. cantabrigiae . to the author , on his translation of cornelius agrippa . pallas of learning th' art , if goddess nam'd ; which prototype thy knowledge hath explain'd ; which nature also striving to combine , science and learning , in this form of thine , to us not darkly , but doth clearly shew knowledge of mysteries as the shrine in you . by thy permission 't is , we have access into geomancy ; which yet , unless thou hadst unmask'd , a mystery 't had lain , a task too hard for mortals to explain . which since thou hast from the lethaean floods preserv'd , we 'll consecrate the lawrel-buds to thee : ( phoebus dismissed ) thine shall be . the oracle to which all men shall flee in time of danger ; thy predictions shall , to whatsoever thou command'st , inthral our willing hearts ; yea , thou shalt be sole prophet , we obedient to thee . j. r. to the author , on this his ingenious translation of cornelius agrippa . what is 't i view ? agrippa made to wear an english habit ? sure 't is something rare . or are his romane garments , by thy wit , translated to an english garb so fit t' illustrate him ? for that thou hast , we see , enlightned his obscure philosophie ; and that which did so intricate remain , thou hast expos'd to ev'ry vulgar brain . if then thy beams th●ough such dark works shine clear , how splendent will they in thine own appear ! then go thou on , brave soul , to spread such rays of learning through the world , may speak thy praise , and fear no criticks : for thou , by a spell , canst force their tongues within their teeth to dwell . jo. tabor , of st. john's in cambridge . to the author , on his translation of cornelius agrippa . doth phoebus cease to answer t' our demands ? or will he not accept at mortals hands a sad bidental ? and is sibyls cave inhabitable ? or may tiresias have no successor nor rival ? how shall we then oedipus to th' world direct ? if he do incest adde to parricide , th' are dumb , that could predict what things should surely come : and they are silent that knew when t' apply t' our body-politick purge and phlebotomy . how will bold thieves our treasures rob , who shall lost goods regain , or by his charmes recal the nocent ? th' art is by thee repriv'd : in thee the magi seem to be reviv'd . phoebus is not brain-sick , joves doves not dead , th' oracles not ceas'd : agrippa's bed ( like the arabian birds self-builded nest , which first her vrn proves , then her quickning rest hath thee produc'd more then his equal sure , else had this art as yet remain'd obscure , a miracle to vulgars , well knowne to none , scarce read by deepest apprehension . then i 'll conclude , since thou dost him explain , that th' younger brother hath the better brain . john tomlinson , of st. john's in cambridge . to his good friend the author , on his translation of occult philosophy and geomancie . most noble undertakings ! as if art and prudence should a bargain make , t' impart refulgent lustres : you send forth a ray which noblest patrons never could display . well may diana love you , and inspire your noblest genius with coelestial fire , whose sparkling fancie with more power can quell , and sooner conquer then a magick spell . the author thought not , ( when he pen'd the book ) to be surmounted by a higher look , or be o'ertopt b' a more triumphant strein , which should exalt his then-most pleasant vein . but seeing that a later progeny hath snatch'd his honour from obscurity , both shall revive , and make spectators know the best deservers of the lawrel bow . nature and art here strive , the victory to get : and though to yeeld he doth deny , th' hast got the start : though he triumph in praise , yet may his ivie wait upon your bays . m. s. contabrigiae . henry cornelius agrippa , of geomancy . geomancy is an art of divination , whereby the judgment may be rendred by lot , or destiny , to every question of every thing whatsoever : but the art hereof consisteth especially in certain points , whereof certain figures are deducted according to the reason or rule of equality or inequality , likenesse or unlikenesse ; which figures are also reduced to the coelestiall figures , assuming their natures and proprieties , according to the course and forms of the signes & planets . notwithstanding this in the first place we are to consider , that this kinde of art can declare or shew forth nothing of verity , unless it shall be radicall in some sublime vertue ; and this the authours of this science have demonstrated to be two-fold ; the one whereof consists in religion and ceremonies ; and therefore they will have the projectings of the points of this art to be made with signes in the earth : wherefore the art is appropriated to this element of earth , even as pyromancy to the fire , and hydromancy to the element of water : then whereas they judged the hand of the projector or worker to be most powerfully moved , and directed to the terrestriall spirits ; and therefore they first used certain holy incantations and deprecations , with other rites and observations , provoking and alluring spirits of this nature hereunto . another power there is that doth direct and rule this lot or fortune , which is in the very soule it self of the projector , when he is carried to this work with some great egresse of his owne desire : for this art hath a naturall obedience to the soul it self , and of necessity hath efficacy and is moved to that which the soul it self desires ; and this way is by far more true and pure : neither matters it where or how these points are projected therefore this art hath the same radix with the art of astrologicall questions : which also can no otherwise be verified , unlesse with a constant and excessive affection of the querent himself . now then that we may proceed to the praxis of this art ; first it is to be knowne , that all figures upon which this whole art is founded are onely sixteen , as in this following table you shall see noted , with their names . greater fortune . lesser fortune solis . ☉ ** * ** * * ** * ** via . populus . luna . ☽ * ** * ** * ** * ** acquisit . letitia . jovis . ♃ ** * * ** ** ** * ** puella . amissio . veneris . ♀ * * ** ** * * * ** conjunct . albus . mercury . ☿ ** ** * ** * * ** ** puer . rubeus . martis . ♂ * ** * * ** ** * ** carcer . tristitia . saturn . ♄ * ** * * ** ** * * ☋ drag head . ☊ drag . tail.   ** * * * * * * ** now we proceed to declare with what planets these figures are distributed ; for hereupon all the propriety and nature of figures , and the judgement of the whole art dependeth : therefore the greater and lesser fortune are ascribed to the sun ; but the first or greater fortune is when the sun is diuenal , and posited in his dignities ; the other , or lesser fortune , is when the sun is nocturnall , or placed in lesse dignities . via , and populus ( that is , the way , and people ) are referred to the moon ; the first from her beginning and encreasing , the second from her full light and quarter decreasing . acquisitio , and laetitia ( which is gain , profit ; joy and gladness ) are of jupiter : but the first hath jupiter the greater fortune , the second the lesse , but without detriment . puella & amissio are of venus ; the first fortunate , the other ( as it were ) retrograde , or combust . conjunctio & albus are both figures of mercury , & are both good ; but the first the more fortunate . puer & rubeus are figures ascribed to mars ; the first whereof hath mars benevolent , the second malevolent . carcer & tristitia are both figures of saturn , & both evil ; but the first of the greater detriment . the dragons head and dragons tayl do follow their own natures . and these are the infallible comparisons of the figures , and from these we may easily discern the equality of their signes ; therefore the greater and lesser fortunes have the signe of leo , which is the house of the sun : via & populus have the signe of cancer , which is the house of the moon : acquisitio hath for his signe pisces ; & laetitia sagittary , which are both the houses of jupiter : puella hath the signe of taurus , and amissio of libra , which are the houses of venus : conjunctio hath for its signe virgo , & albus the signe gemini , the houses of mercury : puella and rubeus have for their signe scorpio , the house of mars : carcer hath the signe capricorn , & tristitia aquary , the houses of saturn : the dragons head and tail are thus divided , the head to capricorn , and the dragons tail adhereth to scorpio ; and from hence you may easily obtain the triplicities of these signes , after the manner of the triplicities of the signes of the zodiack : puer therefore , both fortunes , & laetitia , do govern the fiery triplicity ; puella , conjunctio , carcer , and the dragons head , the earthly triplicity : albus , amissio , & tristitia , do make the airy triplicity : & via , populus , & rubeus , with the dragons tail , & acquisitio , do rule the watry triplicity ; & this order is taken according to the course or manner of the signes . but if any will constitute these triplicities according to the natures of the planets , and figures themselves , let him observe this rule , that fortuna major , rubeus , puer , and amissio , do make the fiery triplicity : fortuna minor , puella , laetitia , and conjunctio , the triplicity of the ayr : acquisitio , the dragons tail : via , & populus , do govern the watry triplicity ; and the earthly triplicity is ruled by carcer , tristitia , albus , and the dragons head . and this way is rather to be observed then the first which we have set forth ; because it is constituted according to the rule and manner of the signes . this order is also far more true and rational then that which vulgarly is used , which is described after this manner : of the fiery triplicity are , cauda , fortuna minor , amissio , and rubeus : of the airy triplicity are , acquisitio laetitia , puer , and conjunctio : of the watry triplicity are , populus , via , albus , puella : and caput , fortuna major , carcer , and tristitia , are of the earthly triplicity . they do likewise distribute these figures to the twelve signes of the zodiack , after this manner ; acquisitio is given to aries ; fortuna , both major and minor to taurus ; laetitia to the signe gemini ; puella and rubeus to cancer ; albus is assigned to leo , via to virgo ; the dragons head , and conjunctio to libra ; puer is submitted to scorpio ; tristitia and amissio are assigned to sagittary ; the dragons tail to capricorn ; populus to aquarius ; and carcer is assigned to the signe pisces . and now we come to speak of the manner of projecting or setting down these figures , which is thus ; that we set down the points according to their course in four lines , from the right hand toward the left , & this in four courses : there will therefore result unto us four figures made in four several lines , according to the even or uneven marking every several line ; which four figures are wont to be called matres : which do bring forth the rest , filling up and compleating the whole figure of judgement , an example whereof you may see here following . table of these four matres are also produced four other secondary figures , which they call filiae , or succedents , which are gathered together after this manner , that is to say , by making the four matres according to their order , placing them by course one ofter another ** ; then that which shall result out of every line , maketh the figure of filiae , the order whereof is by descending from the superior points through both mediums to the lowest : as in this example . table and these 8 figures do make 8 houses of heaven , after this manner , by placing the figures from the left hand towards the right : as the four matres do make the four first houses , so the four filiae do make the four following houses , which are the fifth , sixth , seventh , & eighth : and the rest of the houses are found after this manner ; that is to say , out of the first & second is derived the ninth ; out of the third & fourth the tenth ; out of the fifth & sixth the eleventh ; & out of the seventh & eighth the twelfth : by the combination or joyning together of two figures according to the rule of the even or uneven number in the remaining points of each figure . after the same manner there are produced out of the last four figures , that is to say , of the ninth , tenth , eleventh , & twelfth , two figures , which they call coadjutrices , or testes ; out of which two is also one constituted , which is called the index of the whole figure , or thing quesited : as appeareth in this example following . a theme of geomancie . filiae . matres . and this which we have declared is the common manner observed by geomancers , which we do not altogether reject , neither extoll ; therefore this is also to be considered in our judgements : now therefore i shall give unto you the true figure of geomancy , according to the right constitution of astrologicall reason , which is thus . as the former matres doe make the four angles of an house , the first maketh the first angle , the second the second angle , the third maketh the third angle , and the fourth the fourth angle ; so the four filiae arising from the matres , do constitute the four succedent houses ; the first maketh the second house , the second the eleventh , the third the eighth , and the fourth maketh the first house : the rest of the houses , which are cadents , are to be calculated according to the rule of their triplicity ; that is to say , by making the ninth out of the fourth and fifth , and the sixth out of the tenth and second , of the seventh and eleventh the third , and of the fourth and eighth the twelfth . and now you have the whole figure of true judgement constituted according to true and efficacious reasons , whereby i shall shew how you shall compleat it : the figure which shall be in the first house shall give you the signe ascending , which the first figure sheweth ; which being done , you shall attribute their signes to the rest of their houses , according to the order of the signes : then in every house you shall note the planets according to the nature of the figure : then from all these you shall build your judgement according to the signification of the planets in the signes and houses wherein they shall be found , and according to their aspects among themselves , and to the place of the querent and thing quesited ; and you shall judge according to the natures of the signes ascending in their houses , and according to the natures and proprieties of the figures which they have placed in the severall houses , and according to the commisture of other figures aspecting them : the index of the figure which the geomancers for the most part have made , how it is found in the former figure . but here we shall give you the secret of the whole art , to finde out the index in the subsequent figure , which is thus : that you number all the points which are contained in the lines of the proiections , and this you shall divide by twelve : and that which remaineth project from the ascendent by the several houses , and upon which house there falleth a final unity , that figure giveth you a competent judgement of the thing quesited ; and this together with the significations of the judgements aforesaid . but if on either part they shall be equal , or ambiguous , then the index alone shall certifie you of the thing quesited . the example of this figure is here placed . there remains out of the division of the projections 6 points ; wherefore jupiter in the sixth house sheweth the index . it remaineth now , that we declare , of what thing and to what house a question doth appertain . then what every figure doth shew or signifie concerning all questions in every house . first therefore we shall handle the significations of the houses ; which are these . the first house sheweth the person of the querent , as often as a question shall be proposed concerning himself , of his own matters , or any thing appertaining to him . and this house declareth the judgement of the life , form , state , condition , habit , disposition , form and figure , and of the colour of men . the second house containeth the judgement of substance , riches , poverty , gain and loss , good fortune and evil fortune : and of accidents in substance ; as theft , loss or negligence . the third house signifieth brethren , sisters , and collaterals in blood : it judgeth of small journeys , and fidelities of men . the fourth house signifies fathers and grandfathers , patrimony and inheritance , possessions , buildings , fields , treasure , and things hidden : it giveth also the description of those who want any thing by theft , losing , or negligence . the fifth house giveth judgement of legats , messengers , rumours , news ; of honour , and of accidents after death : and of questions that may be propounded concerning women with childe , or creatures pregnant . the sixth house giveth judgement of infirmities , and medicines ; of familiars and servants of cattel and domestick animals . the seventh house signifies wedlock , whoredom , and fornication ; rendreth judgement of friends , strifes , and controversies ; and of matters acted before judges . the eighth hath signification of death , and of those things which come by death of legats , and hereditaments ; of the dowry or portion of a wife . the ninth house sheweth journeys , faith , and constancy ; dreams , divine sciences , and religion . the tenth house hath signification of honours , and of magisterial offices . the eleventh house signifies friends , & the substance of princes . the twelfth house signifies enemies , servants , imprisonment , and misfortune , and whatsoever evil can happen besides death and sickness , the judgements whereof are to be required in the sixth house , and in the eighth . it rests now , that we shew you what every figure before spoken of signifieth in these places ; which we shall now unfold . fortuna major being found in the first house , giveth long life , and freeth from the molestation of diseases : it demonstrateth a man to be noble , magnanimous , of good manners , meane of stature , complexion ruddy , hair curling , and his superiour members greater then his inferiour . in the second house , he signifies manifest riches and manifest gain , good fortune , and the gaining of any thing lost or mis-laid ; the taking of a thief , and recovery of things stollen . in the third house , he signifies brethren and kinsmen , nobles , and persons of good conversation ; journeys to be prosperous and gainful with honour : it demonstrateth men to be faithful , and their friendship to be unfeigned . in the fourth house , he represents a father to be noble , and of good reputation , and known by many people : he enlargeth possessions in cities , increaseth patrimonies , and discovereth hidden treasures . in this place he likewise signifies theft , and recovers every thing lost . in the fifth house , he giveth joy by children , and causeth them to attain to great honours : embassages he rendreth prosperous ; but they are purchased with pains , and prayers : he noteth rumours to be true : he bestoweth publick honours , and causeth a man to be very famous after death : foresheweth a woman with childe to bring forth a man-childe . in the sixth house , he freeth from diseases ; sheweth those that have infirmities shall in a short time recover ; signifieth a physitian to be faithful and honest , to administer good physick , of which there ought to be had no suspition ; houshold-servants and ministers to be faithfull : and of animalls he chiefly signifies horses . in the seventh house , he giveth a wise rich , honest , and of good manners ; loving and pleasant : he overcometh strifes and contentions . but if the question be concerning them , he signifieth the adversaries to be very potent , and great favourites . in the eighth house , if a question be proposed of the death of any one , it signifies he shall live : the kinde of death he sheweth to be good and natural ; an honest burial , and honourable funerals : he foresheweth a wife to have a rich dowry , legacies and inheritance . in the ninth house , he signifies journeys to be prosperous ; and by land on horseback , rather then on foot ; to be long , and not soon accomplished : he sheweth the returne of those that are absent ; signifies men to be of good faith , and constant in their intentions ; and religious ; and that never change or alter their faith : dreams he presageth to be true ; signifieth true and perfect sciences . in the tenth house , he foresheweth great honours , bestoweth publike offices , magistracie , and judgments ; and honours in the courts of princes : signifieth judges to be just , and not corrupted with gifts : bringeth a cause to be easily and soon expedited : sheweth kings to be potent , fortunate , and victorious : denoteth victory to be certain : signifieth a mother to be noble , and of long life . in the eleventh house , he signifies true friends , and profitable ; a prince rich and liberal ; maketh a man fortunate , and beloved of his prince . in the twelfth house , if a question be proposed of the quality of enemies , it demonstrateth them to be potent and noble , and hardly to be resisted : but if a question shall be concerning any other condition or respect to the enemies , he will deliver from their treacheries . it signifieth faithful servants ; reduceth fugitives ; hath signification of animals , as horses , lions , and bulls ; freeth from imprisonments ; & eminent dangers he either mitigates or taketh away . fortuna minor in the first house , giveth long life , but incumbred with divers molestations and sicknesses ; it signifieth a person of short stature , a lean body , having a mold or mark in his forehead or right eye . in the second house , he signifies substance , and that to be consumed with too much prodigality : hideth a thief ; and a thing stoln is scarcely to be recovered , but with great labour . in the third house , he causeth discord amongst brethren and kinsfolks ; threatneth danger to be in a journey , but escapeth it : rendreth men to be of good faith , but of close and hidden mindes . in the fourth house , he prejudiceth patrimonies and inheritances ; concealeth treasuries ; and things lost cannot be regained , but with great difficulty : he signifieth a father to be honest , but a spender of his estate through prodigality , leaving small portions to his children . fortuna minor in the fifth house , giveth few children ; a woman with childe he signifies shall have a woman-childe ; signifies embassages to be honourable , but little profitable ; raiseth to meane honours ; giveth a good fame after death , but not much divulged ; nor of lasting memory . in the sixth house he signifies diseases , both sanguine and cholerick ; sheweth the sick person to be in great danger , but shall recover : signifies faithful servants , but slothful and unprofitable : and the same of other animals . in the seventh house , he giveth a wife of a good progenie descended ; but you shall be incumbred with many troubles , with her : causeth love to be anxious and unconstant : prolongeth contentions , and maketh ones adversary to circumvent him with many cavillations ; but in process of time he giveth victory . in the eighth house , he sheweth the kinde of death to be good and honest ; but obscure , or in a strange place , or pilgrimage : discovereth legacies and possessions ; but to be obtained with suit and difficulty : denoteth funerals and buryings to be obscure ; the portion of a wife to be hardly gotten , but easily spent . in the ninth house , he maketh journeys to be dangerous , and a party absent slowly to returne : causeth men to be occupied in offices of religion : sheweth sciences to be unaccomplished ; but keepeth constancy in faith and religion . in the tenth house , he signifieth kings and princes to be potent ; but to gain their power with war and violence : banished men he sheweth shall soon returne : it likewise discovereth honours , great offices and benefits ; but for which you shall continually labour and strive , and wherein you shall have no stable continuance : a judge shall not favour you : suits and contentions he prolongeth : a father and mother he sheweth shall soon die , and always to be affected with many diseases . in the eleventh house , he maketh many friends ; but such as are poore and unprofitable , and not able to relieve thy necessities : it ingratiates you with princes , and giveth great hopes , but small gains ; neither long to continue in any benefice or office bestowed by a prince . in the twelfth house , he sheweth enemies to be crafty , subtil , & fraudulent , and studying to circumvent you with many secret factions : signifies one in prison to be long detained , but at length to be delivered : animals he sheweth to be unfruitful , and servants unprofitable ; and the changes of fortune to be frequent from good to evil , and from bad to good . via in the first house , bestoweth a long and prosperous life ; giveth signification of a stranger ; leane of body , and tall of stature ; faire of complexion , having a small beard : a person liberal and pleasant ; but slow , and little addicted to labour . in the second , he increaseth substance and riches ; recovereth any thing that is stolen or lost ; but signifies the thief to be departed without the city . in the third , he multiplies brethren and kinsfolks ; signifies continual journeys , and prosperous ; men that are publickly known , honest , and of good conversation . via in the fourth house signifies the father to be honest ; increaseth the patrimony and inheritance ; produceth wealthy fields ; sheweth treasure to be in the place enquired after ; recovereth any thing lost . in the fifth , he increaseth the company of male-children ; sheweth a woman with childe to bring forth a male-childe ; sendeth embassages to strange and remote parts ; increaseth publick honours ; signifieth an honest kinde of death , and to be knowne thorow many provinces . in the sixth house , via preserveth from sickness ; signifies the diseased speedily to recover ; giveth profitable servants , and animals fruitful and profitable . in the seventh house , he bestoweth a wife faire and pleasant , with whom you shall enjoy perpetuall felicity : causeth strifes and controversies most speedily to be determined ; adversaries to be easily overcome , and that shall willingly submit their controversies to the arbitration of good men . in the eighth house , he sheweth the kinde of death to proceed from phlegmatick diseases ; to be honest , and of good report : discovereth great legacies , and rich inheritances to be obtained by the dead : and if any one hath been reported to be dead , it sheweth him to be alive . in the ninth house , via causeth long journeys by water , especially by sea , and portendeth very great gains to be acquired thereby : he denoteth priesthoods , and profits from ecclesiastical employments ; maketh men of good religion , upright , and constant of faith : sheweth dreams to be true , whose signification shall suddainly appear : increaseth philosophicall and grammatical sciences , and those things which appertain to the instruction and bringing up of children . in the tenth house if via be found , he maketh kings and princes happy and fortunate , and such as shall maintain continual peace with their allies ; and that they shall require amity and frendship among many princes by their several embassages : promoteth publike honours , offices , and magistracie amongst the vulgar and common people ; or about things pertaining to the water , journeys , or about gathering taxes and assesments : sheweth judges to be just and merciful , and that shall quickly dispatch causes depending before them : and denotes a mother to be of good repute , healthy , and of long life . in the eleventh house , he raiseth many wealthy friends , and acquireth faithful friends in forreign provinces and countries , and that shall willingly relieve him that requires them , with all help & diligence : it ingratiates persons with profit & trust among princes , employing him in such offices , as he shall be incumbred with continual travels . via in the twelfth house causeth many enemies , but such as of whom little hurt or danger is to be feared : signifies servants and animals to be profitable : whosoever is in prison , to be escaped , or speedily to be delivered from thence : and preserveth a man from the evil accidents of fortune . populus being found in the first house , if a question be propounded concerning that house , sheweth a meane life , of a middle age , but inconstant , with divers sicknesses , and various successes of fortune : signifies a man of a middle stature , a gross body , well set in his members ; perhaps some mold or mark about his left eye . but if a question shall be propounded concerning the figure of a man , and to this figure if there be joyned any of the figures of saturn or rubeus , it sheweth the man to be monstrously deformed ; and that deformity he signifies to proceed from his birth : but if in the fifth house , if he be encompassed with malevolent aspects , then that monstrousness is to come . in the second house , populus sheweth a meane substance , and that to be gotten with great difficulty : maketh a man also always sensible of laborious toyl : things stoln are never regained : what is lost shall never be wholly recovered : that which is hidden shall not be found . but if the question be of a thief , it declareth him not yet to be fled away , but to lie lurking within the city . in the third house , populus raiseth few friends , either of brethren or kindred : foresheweth journeys , but with labour and trouble ; notwithstanding some profit may accrue by them : denotes a man unstable in his faith , and causeth a man often to be deceived by his companions . in the fourth house , it signifies a father to be sickly , and of a laborious life , and his earthly possessions & inheritances to be taken away : sheweth profit to be gained by water : sheweth treasure not to be hid ; or if there be any hidden , that it shall not be found : a patrimony to be preserved with great labour . in the fifth house , he sheweth no honest messages , but either maketh the messengers to be porters , or publick carryers : he divulgeth false rumours , which notwithstanding have the likeness of some truth , and seem to have their original from truth , which is not reported as it is done : it signifies a woman to be barren , and causeth such as are great with childe to be abortives : appointeth an inglorious funeral , and ill report after death . in the sixth house , populus sheweth cold sicknesses ; and chiefly affecteth the lower parts of the body ; a physician is declared to be careless and negligent in administring physick to the sick , and signifies those that are affected with sickness to be in danger of death , and scarcely recover at all : it notes the deceitfulness of servants , and detriment of cattel . in the seventh house , it sheweth a wife to be faire and pleasant , but one that shall be solicited with the love of many wooers : signifies her loves to be feigned and dissembling : maketh weak and impotent adversaries soon to desert prosecuting . in the eighth house , it denotes sudden death without any long sickness or anguish , and oftentimes sheweth death by the water ; giveth no inheritance , possession or legacy from the dead ; and if any be , they shall be lost by some intervening contentions , or other discord : he signifies the dowry of a wife to be little or none . populus in the ninth house , sheweth false dreames , personates a man of rude wit , without any learning or science ; in religion he signifies inferiour offices , such as serve either to cleanse the church , or ring the bells ; and he signifies a man little curious or studious in religion , neither one that is troubled with much conscience . in the tenth house , he signifies such kings and princes , as for the most part are expulsed out of their rule and dominions , or either suffer continual trouble and detriment about them : he signifies offices and magistracy , which appertain to matters concerning the waters , as about the navy , bridges , fishings , shores , meadows , and things of the like sort ; maketh judges to be variable and slow in expediting of causes before them ; declareth a mother to be sickly , and of a short life . in the eleventh house , he giveth few friends , and many flatterers ; and with princes giveth neither favour nor fortune . in the twelfth house he sheweth weak and ignoble enemies ; declareth one in prison not to be delivered ; discovereth dangers in waters , and watry places . acquisitio found in the first house , giveth a long life and prosperous old age ; signifies a man of middle stature , and a great head , a countenance very well to be distinguished or known ; a long nose , much beard , hair curling , and fair eyes ; free of his meat and drink , but in all things else sparing , and not liberal . in the second house , he signifies very great riches , apprehendeth all theeves , and causeth whatsoever is lost to be recovered . in the third house , many brethren , and they to be wealthy ; many gainful journies ; signifies a man of good faith . in the fourth is signified a patrimony of much riches , many possessions of copious fruits ; he signifieth that treasure hid in any place shall be found ; and sheweth a father to be rich , but covetous . in the fifth house , acquisitio signifies many children of both sexes , but more males then females ; sheweth a woman to be with child , and that she shall be delivered without danger : and if a question be propounded concerning any sex , he signifies it to be masculine : encreaseth gainful profitable embassages and messages , but extendeth fame not far after death , yet causeth a man to be inherited of his own , and signifieth rumours to be true . in the sixth house he signifies many and grievous sicknesses , and long to continue ; maketh the sick to be in danger of death , and often to die : yet he declareth a physitian to be learned and honest ; giveth many servants and cattel , and gaines to be acquired from them . in the seventh house he signifies a wife to be rich , but either a widow , or a woman of a well-grown age ; signifies suits and contentions to be great and durable , and that love and wedlock shall be effected by lot . in the eighth house , if a man be enquired after , it sheweth him to be dead , signifieth the kinde of death to be short , and sickness to last but a few dayes ; discovereth very profitable legacies and inheritances , and signifieth a wife to have a rich dowry . in the ninth house he signifies long and profitable journeys ; sheweth if any one be absent he shall soon returne ; causeth gain to be obtained from religious and ecclesiastical persons or scholars , and signifies a man of a true and perfect science . in the tenth house , he maketh princes to inlarge their dominions ; a judge fovourable , but one that must be continually presented with gifts ; causeth offices and magistracy to be very gainful ; sigfieth a mother rich and happy . in the eleventh house , acquisitio multiplieth friends , and bringeth profit from them , and increaseth favour with princes . in the twelfth house he signifieth a man shall have many powerful or potent enemies ; reduceth and bringeth home servants fled away , and cattel strayed ; and signifies he that is in prison shall not be delivered . laetitia in the first house signifies long life with prosperity , and much joy and gladness , and causeth a man to out-live and be more victorious then all his brethren ; signifies a man of a tall stature , faire members , a broad forehead , having great and broad teeth ; and that hath a face comely and well coloured . in the second house it signifies riches and many gaines , but great expences and various mutations of ones state and condition ; theft and any thing lost is recovered and returned : but if the question be of a theef , it declareth him to be fled away . in the third house laetitia sheweth brethren to be of a good conversation , but of short life ; journeys pleasant and comfortable ; men of good credit and faith . in the fourth he signifies happy patrimonies and possessions , a father to be noble , and honoured with the dignity of some princely office ; sheweth treasure to be in the place enquired after , but of less worth and value then is supposed , and causeth it to be found . in the fifth house he giveth obedient children , endued with good manners , and in whom shall be had the greatest joy and comfort of old age ; signifies a woman with child to bring forth a daughter ; sheweth honourable embassages , and declares rumours and news to be altogether true , and leaveth a good and ample fame after death . in the sixth house it sheweth the sick shall recover ; denoteth good servants , good and profitable cattel and animals . in the seventh house laetitia giveth a wife fair , beautiful and young ; overcometh strifes and contentions , and rendreth the success thereof to be love . laetitia in the eighth house giveth legacies and possessions , and a commendable portion with a wife : if a question be proposed concerning the condition of any man , it signifies him to be alive , and declares an honest , quiet , and meek kinde of death . in the ninth house laetitia signifies very few journeys ; and those that do apply themselves to travail , their journeys either are about the messages and embassages of princes , or pilgrimages to fulfil holy vows ; sheweth a man to be of a good religion , of indifferent knowledge , and who easily apprehendeth all things with natural ingenuity . in the tenth house , it raiseth kings and princes to honour and great renown ; maketh them famous by maintaining peace during their times ; signifies judges to be cruel and severe ; honest offices and magistracy ; signifies those things which are exercised either about ecclesiastical affairs , schools , or the administration of justice ; sheweth a mother if she be a widow , that she shall be married again . in the eleventh house laetitia increaseth favour with princes , and multiplies friends . and in the twelfth house laetitia giveth the victory over enemies ; causeth good servants and families , delivereth from imprisonment , and preserveth from future evils . puella in the first house signifies a person of a short life , weak constitution of body , middle stature , little fat , but fair , effeminate and luxurious , and one who will incur many troubles and dangers in his life-time , for the love of women . in the second house , it neither encreaseth riches , nor diminisheth poverty ; signifies a theef not to be departed from the city , and a thing stollen to be alienated and made away : if a question be of treasure in a place , it is resolved there is none . in the third house puella signifies more sisters then brethren , and encreaseth and continueth good friendship and amity amongst them ; denoteth journeys to be pleasant and joyous , and men of good conversations . in the fourth house puella signifies a very small patrimony , and a father not to live long ; but maketh the fields fertile with good fruits . in the fifth house a woman with child is signified to bring forth a woman-child ; denotes no embassages , causeth much commerce with women ; and some office to be obtained from them . puella in the sixth house signifies much weakness of the sick , but causeth the sick shortly to recover ; and sheweth a physitian to be both unlearned & unskilful , but one who is much esteemed of in the opinion of the vulgar people ; giveth good servants , handmaids , cattel and animals . in the seventh house puella giveth a wife fair , beautiful and pleasant , leading a peaceable and quiet conversation with her husband , notwithstanding one that shall burn much with lust , and be coveted and lusted after of many men ; denoteth no suits or controversies which shall depend before a judge , but some jarres and wranglings with the common people one amongst another , which shall be easily dissolved and ended . in the eighth house , if a question be of one reputed to be dead , puella declareth him to be alive : giveth a small portion with a wife , but that which contenteth her husband . in the ninth house puella signifies very few journeys , sheweth a man of good religion , indifferent skill or knowledge in sciences , unless happily musick , aswel vocal as instrumental . in the tenth house puella signifies princes not to be very potent , but notwithstanding they shall govern peaceably within their dominions , and shall be beloved of their neighbours and subjects ; it causeth them to be affable , milde and courteous , and that they shall alwayes exercise themselves with continual mirth , plays and huntings : maketh judges to be good , godly and merciful ; giveth offices about women , or especially from noble women . in the eleventh house puella giveth many friends , and encreaseth favour with women . in the twelfth house puella signifies few enemies , but contention with women ; and delivereth prisoners out of prison through the intercession of friends . amissio in the first house signifies the sick not to live long , and sheweth a short life ; signifies a man of disproportioned members of his body , and one of a wicked life and conversation , and who is marked with some notorious and remarkable defect in some part of his body , as either lame , or maimed , or the like . amissio in the second house , consumeth all substance , and maketh one to suffer and undergo the burden of miserable poverty ; neither theef , nor the thing stollen shall be be found ; signifies treasure not to be in the place sought after , and to be sought after with loss and damage . in the third house amissio signifies death of brethren , or the want of them , and of kindred and friends ; signifieth no journeys , and causeth one to be deceived of many . in the fourth house amissio signifies the utter destruction of ones patrimony ; sheweth the father to be poor , and son to die . amissio in the fifth house sheweth death of children , and afflicts a man with divers sorrows ; signifieth a woman not to be with childe , or else to have miscarried ; raiseth no fame or honours , & disperseth false rumors . in the sixth house amissio signifies the sick to be recovered , or that he shall soon recover ; but causeth loss and damage by servants and cattel . in the seventh house amissio giveth an adulterous wife , and contrarying her husband with continual contention ; nevertheless she shall not live long ; and it causeth contentions to be ended . in the eighth house amissio signifies a man to be dead ; consumeth the dowry of a wife ; bestoweth or sendeth no inheritances or legacies . in the ninth house amissio causeth no journeys , but such as shall be compassed with great loss ; signifies men to be inconstant in religion , and often changing their opinion from one sect to another , and altogether ignorant of learning . in the tenth house amissio rendreth princes to be most unfortunate , and sheweth that they shall be compelled to end their lives in exile and banishment ; judges to be wicked ; and signifies offices and magistracy to be damageable , and sheweth the death of a mother . in the eleventh house amissio signifies few friends , and causeth them to be easily lost , and turned to become enemies ; and causeth a man to have no favour with his prince , unless it be hurtful to him . in the twelfth house amissio destroyeth all enemies , detaineth long in prison , but preserveth from dangers . conjunctio in the first house maketh a prosperous life , and signifies a man of a middle stature , not lean nor fat ; long face , plain hair , a little beard , long fingers and thighs , liberal , amiable , and a friend to many people . in the second house conjunctio doth not signifie any riches to be gotten , but preserveth a man secure and free from the calamities of poverty ; detecteth both the theef and the thing stolen , and acquireth hidden treasure . in the third house he giveth various journeys with various success , and signifieth good faith and constancy . in the fourth house conjunctio sheweth a meane patrimony ; causeth a father to be honest , of good report , and of good understanding . in the fifth house he giveth children of subtile ingenuity and wit , sheweth a woman pregnant to have a male-childe , and raiseth men to honours by their own meer proper wit and ingenuity , and disperseth their fame and credit far abroad ; and also signifies news and rumours to be true . in the sixth house conjunctio signifies sicknesses to be tedious and of long continuance ; but foresheweth the physitian to be learned and well experienced ; and sheweth servants to be faithful and blameless , and animals profitable . in the seventh house he giveth a wife very obedient , conformable , and dutiful to her husband , and one of a good wit and ingenuity ; causeth difficult suits and controversies , and crafty , subtil and malicious adversaries . in the eighth house , him of whom a question is propounded , conjunctio signifies him to be dead , and pretendeth some gain to be acquired by his death ; sheweth a wife shall not be very rich . in the ninth house he giveth a few journeys , but long and tedious , and sheweth one that is absent shall after a long season return . conjunctio in this house increaseth divers arts , sciences , and mysteries of religion ; and giveth a quick , perspicuous , and efficacious wit. in the tenth house conjunctio maketh princes liberal , affable and benevolent , and who are much delighted and affected with divers sciences , and secret arts , and with men learned therein ; causeth judges to be just , and such who with a piercing and subtil speculation , do easily discern causes in controversie before them ; enlargeth offices which are concerned about letters , learning , sound doctrines and sciences ; and signifies a mother to be honest , of good ingenuity and wit , and also one of a prosperous life . in the eleventh house conjunctio signifies great encrease of friends ; and very much procureth the grace and favour of princes , powerful and noble men. in the twelfth house conjunctio signifies wary and quick-witted enemies ; causeth such as are in prison to remain and continue so very long , and causeth a man to eschew very many dangers in his life . albus in the first house signifies a life vexed with continual sickness and grievous diseases ; signifies a man of a short stature , broad brest , and gross arms , having curled or crisped hair , one of a broad full mouth , a great talker and babler , given much to use vain and unprofitable discourse ; but one that is merry , joyous and jocund , and much pleasing to men . in the second house albus enlargeth and augmenteth substance gained by sports , playes , vile and base arts and exercises , but such as are pleasing and delightful ; as by playes , pastimes , dancings and laughters : he discovereth both the theef , and the theft or thing stolen , and hideth and concealeth treasure . in the third house albus signifies very few brethren ; giveth not many , but tedious and wearisome journeys , and signifies all deceivers . in the fourth house he sheweth very small or no patrimony , and the father to be a man much known ; but declareth him to be a man of some base and inferiour office and imployment . in the fifth house albus giveth no children , or if any , that they shall soon die ; declareth a woman to be servile , and causeth such as are with young to miscarry , or else to bring forth monsters ; denoteth all rumours to be false , and raiseth to no honour . in the sixth house albus causeth very tedious sicknesses and diseases ; discovereth the fraud , deceit and wickedness of servants ; and signifies diseases and infirmities of cattel to be mortal , and maketh the physitian to be suspected of the sick patient . albus in the seventh house giveth a barren wife , but one that is fair and beautiful ; few suits or controversies , but such as shall be of very long continuance . in the eighth house if a quest . be propounded of any one , albus shews the party to be dead ; giveth little portion or dowry with a wife , and causeth that to be much strived and contended for . in the ninth house albus denoteth some journeys to be accomplished , but with meane profit ; hindreth him that is absent , and signifies he shall not returne ; and declareth a man to be superstitious in religion , and given to false and deceitful sciences . in the tenth house albus causeth princes and judges to be malevolent ; sheweth vile and base offices and magistracies ; signifies a mother to be a whore , or one much suspected for adultery . in the eleventh house albus maketh dissembling and false friends ; causeth love and favour to be inconstant . albus in the twelfth house denoteth vile , impotent and rustical enemies ; sheweth such as are in prison shall not escape , and signifies a great many and various troubles and discommodities of ones life . puer in the first house giveth an indifferent long life , but laborious ; raiseth men to great fame through military dignity ; signifies a person of a strong body , ruddy complexion , a fair countenance , and black hair . in the second house puer increaseth substance , obtained by other mens goods , by plunderings , rapines , confiscations , military laws , and such like ; he concealeth both the theef and the thing stolen , but discovereth no treasure . in the third house puer raiseth a man to honour above his brethren , and to be feared of them ; signifies journies to be dangerous , and denoteth persons of good credit . in the fourth house puer signifies dubious inheritances and possessions , and signifies a father to attain to his substance and estate through violence . in the fifth house puer sheweth good children , and such as shall attain to honors and dignities ; he signifies a woman to have a male-child , and sheweth honors to be acquired by military discipline , and great and full same . in the sixth house puer causeth violent diseases and infirmities , as wounds , falls , contusions ; bruises , but easily delivereth the sick , and sheweth the physician and chirurgion to be good ; denoteth servants and animals to be good , strong and profitable . in the seventh house puer causeth a wife to be a virago , of a stout spirit , of good fidelity , and one that loveth to bear the rule and government of a house ; maketh cruel strifes and contentions , and such adversaries , as shall scarcely be restrain'd by justice . puer in the eighth house sheweth him that is supposed to be dead to live , signifieth the kinde of death not to be painful or laborious , but to proceed from some hot humour , or by iron , or the sword , or some other cause of the like kinde ; sheweth a man to have no legacies or other inheritance . in the ninth house puer sheweth journeys not to be undergone without peril and danger of life , yet nevertheless declareth them to be accomplished prosperously and safely ; sheweth persons of little religion , and using little conscience ; notwithstanding giveth the knowledge of natural philosophy and physick , and many other liberal and excellent arts. puer in the tenth house signifies princes to be powerful , glorious , and famous in warlike atchievements ; but they shall be unconstant and unchangeable , by reason of the mutable and various success of victory . puer in this house causeth judges to cruel and unmerciful ; inereaseth offices in warlike affairs ; signifies magistracy to be exercised by fire and sword ; hurteth a mother , and endangereth her life . in the eleventh house puer sheweth noble friends , and noble men , and such as shall much frequent the courts of princes , and follow after warfare ; and causeth many to adhere to cruel men : nevertheless he causeth much esteem with princes ; but their favour is to be suspected . puer in the twelfth house causeth enemies to be cruel and pernicious ; those that are in prison shall escape , and maketh them to eschew many dangers . rubeus in the first house , signifies a short life , and an evil end ; signifies a man to be filthy , unprofitable , and of an evil , cruel and malicious countenance , having some remarkable and notable signe or scar in some part of his body . in the second house rubeus signifies poverty , and maketh theeves and robbers , and such persons as shall acquire and seek after their maintenance and livelihoods by using false , wicked , and evil and unlawful arts ; preserveth theeves , and concealeth theft ; and signifies no treasure to be hid nor found . in the third house rubeus renders brethren and kinsmen to be full of hatred , and odious one to another , and sheweth them to be of evil manners , and ill disposition ; causeth journeys to be very dangerous , and foresheweth false saith and treachery . in the fourth house he destroyeth and consumeth patrimonies , and disperseth and wasteth inheritances , causeth them to come to nothing ; destroyeth the fruits of the field by tempestuous seasons , and malignancy of the earth ; and bringeth the father to a quick and sudden death . rubeus in the fifth house giveth many children ; but either they shall be wicked and disobedient , or else shall afflict their parents with grief , disgrace and infamy . in the sixth house rubeus causeth mortal wounds , sicknesses and diseases ; him that is sick shall die ; the physitian shall erre , servants prove false and treacherous , cattel and beasts shall produce hurt and danger . in the seventh house rubeus signifies a wife to be infamous , publickly adulterate , and contentious ; deceitful and treacherous adversaries , who shall endeavour to overcome you , by crafty and subtil wiles and circumventions of the law. in the eighth house rubeus signifies a violent death to be inflicted , by the execution of publike justice ; and signifies , if any one be enquired after , that he is certainly dead ; and a wife to have no portion or dowry . rubeus in the ninth house sheweth journeys to be evil and dangerous , and that a man shall be in danger either to be spoiled by theeves and robbers , or to be taken by plunderers and robbers ; declareth men to be of most wicked opinions in religion , and of evil faith , and such as will often easily be induced to deny and go from their faith for every small occasion ; denoteth sciences to be false and deceitful , and the professors thereof to be ignorant . in the tenth house rubeus signifies princes to be cruel and tyrannical , and that their power shall come to an evil end , that either they shall be cruelly murdered and destroyed by their own subjects , or that they shall be taken captive by their conquerers , and put to an ignominious and cruel death , or shall miserably end their lives in hard imprisonment ; signifies judges and officers to be false , cheevish , and such as shall be addicted to usury ; sheweth that a mother shall soon die , and denoteth her to be blemisht with an evil fame and report . in the eleventh house rubeus giveth no true , nor any faithful friends ; sheweth men to be of wicked lives and conversations , and causeth a man to be rejected and cast out from all society and conversation with good and noble persons . rubeus in the twelfth house maketh enemies to be cruel and traiterous , of whom we ought circumspectly to beware ; signifies such as are in prison shall come to an evil end ; and sheweth a great many inconveniences and mischiefs to happen in a mans life . carcer in the first house being posited , giveth a short life ; signifies men most to be wicked , of a filthy and cruel unclean figure and shape , and such as are hated and despised of all men . carcer in the second house causeth most cruel and miserable poverty ; signifies both the theef and thing stolen to be taken and regained ; and sheweth no treasure to be hid . in the third house carcer signifieth hatred & dissention amongst brethren ; evil journeys , most wicked faith and conversation . carcer in the fourth house signifieth a man to have no possessions or inheritances , a father to be most wicked , and to die a sudden and evil death . in the fifth house carcer giveth many children ; sheweth a woman not to be with child , and provoketh those that are with child to miscarry of their own consent , or slayeth the child ; signifieth no honours , and disperseth most false rumours . in the sixth house carcer causeth the diseased to undergo long sickness ; signifieth servants to be wicked , rather unprofitable ; physitians ignorant . in the seventh house carcer sheweth the wife shall be hated of her husband , and signifies suits and contentions to be ill ended and determined . in the eighth house carcer declareth the kinde of death to be by some fall , mischance , or false accusation , or that men shall be condemned in prison , or in publike judgement , and sheweth them to be put to death , or that they shall often lay violent and deadly hands upon themselves ; denieth a wife to have any portion and legacies . carcer in the ninth house , sheweth he that is absent shall not returne , and signifieth some evil shall happen to him in his journey ; it denotes persons of no religion , a wicked conscience , and ignorant of learning . in the tenth house carcer causeth princes to be very wicked , and wretchedly to perish , because when they are established in their power , they will wholly addict themselves to every voluptuous lust , pleasure , and tyranny : causeth judges to be unjust and false ; declareth the mother to be cruel , and infamous , and noted with the badge of adultery : giveth no offices nor magistracies , but such as are gotten and obtained either by lying , or through theft , and base and cruel robbery . in the eleventh house carcer causeth no friends , nor love , nor favour amongst men . in the twelfth house it raiseth enemies , detaineth in prison , and inflicteth many evils . tristitia in the first house doth not abbreviate life , but afflicteth it with many molestations ; signifieth a person of good manners and carriage , but one that is solitary , and slow in all his business and occasions ; one that is solitary , melancholy , seldome laughing , but most covetous after all things . in the second house it giveth much substance and riches , but they that have them , shall not enjoy them , but shall rather hide them , and shall scarce afford to themselves food or sustenance therefrom : treasure shall not be found , neither shall the theef nor the theft . tristitia in the third house signifieth a man to have few brethren , but sheweth that he shall outlive them all ; causeth unhappy journeys , but giveth good faith . in the fourth house tristitia consumeth and destroyeth fields , possessions and inheritances ; causeth a father to be old and of long life , and a very covetous hoorder up of money . in the fifth hou●e it signifies no children , or that they shall soon die ; sheweth a woman with child to bring forth a woman-child ; giveth no same nor honours . in the sixth house tristitia sheweth that the sick shall die ; servant shall be good , but slothful ; and signifie cattel shall be of a small price or value . in the seventh house tristitia sheweth that the wife shall soon die ; and declareth suits and contentions to be very hurtful , and determining against you . in the eighth house it siginfies the kinde of death to be with long and grievous sickness , and much dolour an pain ; giveth legacies and an inheritance , and indoweth a wife with a portion . tristitia in the ninth house , sheweth that he that is absent shall perish in his journey ; or signifies that some evil mischance shall happen unto him ; causeth journeys to be very unforunate , but declareth men to be of good religion , devout , and profound scholars . in the tenth house tristitia signifies princes to be severe , but very good lovers of justice ; it causeth just judges , but such as are tedious and slow in determining of causes ; bringeth a mother to a good old age , with integrity and honesty of life , but mixt with divers discommodities and misfortunes ; it raiseth to great offices , but they shall not be long enjoyed nor persevered in ; it signifies such offices as do appertain to the water , or tillage , and manuring of the earth , or such as are to be imployed about matters of religion and wisdom . in the eleventh house tristitia signifies scarcity of friends , and the death of friends ; and also signifies little love or favour . in the twelfth house it sheweth no enemies ; wretchedly condemneth the imprisoned ; and causeth many discommodities and disprofits to happen in ones life . caput draconis in the first house augmenteth life and fortune . in the second house he increaseth riches and substance ; saveth & concealeth a theef , & signifies treasure to be hid . in the third house caput draconis giveth many brethren ; causeth journeys , kinsmen , and good faith and credit . in the fourth house he giveth wealthy inheritances ; causeth the father to attain to old age . in the fifth house caput draconis giveth many children ; signifies women with child to bring forth women children , and oftentimes to have twins ; it sheweth great honours and fame ; and signifies news and rumours to be true . caput draconis in the sixth house increaseth sicknesses and diseases ; signifieth the physitian to be learned ; and giveth very many servants and cattel . in the seventh house he signifieth a man shall have many wives ; multiplies and stirreth up many adversaries and suits . in the eighth house he sheweth the death to be certain , increaseth legacies and inheritances , and giveth good portion with a wife . in the ninth house caput draconis signifies many journeys , many sciences , and good religion ; and sheweth that those that are absent shall soon return . in the tenth house he signifies glorious princes , great and magnificent judges , great offices , and gainful magistracy . in the eleventh house he causeth many friends , and to be beloved of all men . in the twelfth house caput draconis signifieth men to have many enemies , and many women ; detaineth the imprisoned , and evilly punisheth them . cauda draconis , in all and singular the respected houses aforesaid giveth the contrary judgement to caput . and these are the natures of the figures of geomancy , and their judgments , in all and singular their houses , upon all manner of questions to be propounded , of or concerning any matter or thing whatsoever . but now in the manner of proceeding to judgement , this you are especially to observe ; that whensoever any question shall be proposed to you , which is contained in any of the houses , that you shall not onely answer thereunto by the figure contained in such a house ; but beholding and diligently respecting all the figures , and the index it self in two houses , you shall ground the face of judgement . you shall therefore consider the figure of the thing quesited or enquired after , if he shall multiply himself by the other places of the figure , that you may cause them also to be partakers in your judgement : as for example , if a question shall be propounded of the second house concerning a theef , and the figure of the second house shall be found in the sixth , it declares the theef to be some of ones own houshold or servants : and after this manner shall you judge and consider of the rest ; for this whole art consisteth in the commixtures of the figures , and the natures thereof ; which whosoever doth rightly practice , he shall alwaies declare most true and certain judgements upon every particular thing whatsoever . of occult philosophy , or of magical ceremonies . the fourth book . written by henry cornelius agrippa . in our books of occult philosophy , we have not so compendiously , as copiously , declared the principles , grounds , and reasons of magick it self , and after what manner the experiments thereof are to be chosen , elected , and compounded , to produce many wonderful effects : but because in those books they are treated of , rather theorically , then practically ; and some also are not handled compleatly and fully , and others very figuratively , and as it were enigmatically and obscure riddles , as being those which we have obtained unto with great study , diligence , and very curious searching and exploration , and are heretofore set forth in a more rude and unfashioned maner : therefore in this book , which we have composed and made as it were a complement and key of our other books of occult philosophy , and of all magical operations , we will give unto thee the documents of holy and undefiled verity , and inexpugnable and unresistable magical discipline , and the most pleasant and delectable experiments of the sacred deities . so that as by the reading of our other books of occult philosophy , thou mayest earnestly covet the knowledge of these things ; even so with reading this book , thou shalt truly triumph . wherefore let silence hide these things within the secret closets of thy religious brest , and conceal them with constant taciturnity . this therefore is to be known , that the names of the intelligent presidents of every one of the planets are constituted after this maner : that is to say , by collecting together the letters out of the figure of the world , from the rising of the body of the planet , according to the succession of the signes through the several degrees ; and out of the several degrees , from the aspects of the planet himself , the calculation being made from the degree of the ascendant . in the like maner are constituted the names of the princes of the evil spirits ; they are taken under all the planets of the presidents in a retrograde order , the projection being made contrary to the succession of the signes , from the beginning of the seventh house . now the name of the supreme and highest intelligence , which many do suppose to be the soul of the world , is collected out of the four cardinal points of the figure of the world , after the maner already delivered : and by the opposite and contrary way , is known the name of the great daemon , or evil spirit , upon the four cadent angles . in the like manner shalt thou understand the names of the great presidential spirits , ruling in the air , from the four angles of the succedent houses : so that as to obtain the names of the good spirits , the calculation is to be made according to the succession of the signes , beginning from the degree of the ascendent ; and to attain to the names of the evil spirits , by working the contrary way . you must also observe , that the names of the evil spirits are extracted , aswel from the names of the good spirits , as of the evil : so notwithstanding , that if we enter the table with the name of a good spirit of the second order , the name of the evil spirit shall be extracted from the order of the princes and governours ; but if we enter the table with the name of a good spirit of the third order , or with the name of an evil spirit a governour , after what manner soever they are extracted , whether by this table , or from a celestial figure , the names which do proceed from hence , shall be the names of the evil spirits , the ministers of the inferiour order . it is further to be noted , that as often as we enter this table with the good spirits of the second order , the names extracted are of the second order : and if under them we extract the name of an evil spirit , he is of the superiour order of the governours . the same order is , if we enter with the name of an evil spirit of the superiour order . if therefore we enter this table with the names of the spirits of the third order , or with the names of the ministring spirits , aswell of the good spirits , as of the evil , the names extracted shall be the names of the ministring spirits of the inferiour order . but many magicians , men of no small authority , will have the tables of this kinde to be extended with latine letters : so that by the same tables also , out of the name of any office or effect , might be found out the name of any spirit , aswel good as evil , by the same maner which is above delivered , by taking the name of the office or of the effect , in the column of letters , in their own line , under their own star . and of this practice trismegistus is a great author , who delivered this kinde of calculation in egyptian letters : not unproperly also may they be referred to other letters of other tongues , for the reasons assigned to the signes ; for truly he onely is extant of all men who have treated concerning the attaining to the names of spirits . therefore the force , secrecy and power , in what maner the sacred names of spirits are truly and rightly found out , consisteth in the disposing of vowels , which do make the name of a spirit , and wherewith is constituted the true name , and right word . now this art is thus perfected and brought to pass : first , we are to take heed of placing the vowels of the letters , which are found by the calcutation of the celestial figure , to finde the names of the spirits of the second order , presidents and governours . and this in the good spirits , is thus brought to effect , by considering the stars which do constitute and make the letters , and by placing them according to their order : first let the degree of the eleventh house be substracted from the degree of that star which is first in order ; and that which remaineth thereof , let it be projected from the degree of the ascendant ; and where that number endeth , there is part of the vowel of the first letter : begin therefore to calculate the vowels of these letters , according to their number and order ; and the vowel which falleth in the place of the star , which is the first in order , the same vowel is attributed to the first letter . then afterwards thou shalt finde the part of the second letter , by substracting the degree of a star , which is the second in order from the first star ; and that which remaineth , cast from the ascendant . and this is the part from which thou shalt begin the calculation of the vowels ; and that vowel which falleth upon the second star , the same is the vowel of the second letter : and so consequently maist thou search out the vowels of the following letters alwayes , by substracting the degree of the following star , from the degree of the star next preceding and going before . and so also all calculations and numerations in the names of the good spirits , ought to be made according to the succession of the signes . and in calculating the names of the evil spirits , where in the names of the good spirits is taken the degree of the eleventh house , in these ought to be taken the degree of the twelfth house . and all numerations and calculations may be made with the succession of the signes , by taking the beginning from the degree of the tenth house . but in all extractions by tables , the vowels are placed after another maner . in the first place therefore is taken the certain number of letters making the name it selfe , and is thus numbred from the beginning of the columne of the first letter , or whereupon the name is extracted ; and the letter on which this number falleth , is referred to the first letter of the name , extracted by taking the distance of the one from the other , according to the order of the alphabet . but the number of that distance is projected from the beginning of his columne ; and where it endeth , there is part of the first vowel : from thence therefore thou shalt calculate the vowels themselves , in their own number and order , in the same column ; and the vowel which shall fall upon the first letter of a name , the same shall be attributed to that name . now thou shalt finde the following vowels , by taking the distance from the precedent vowel to the following : and so consequently according to the succession of the alphabet . and the number of that distance is to be numbred from the beginning of his own column ; and where he shall cease , there is the part of the vowel sought after . from thence therefore must you calculate the vowels , as we have abovesaid ; and those vowels which shall fall upon their own letters , are to be attributed unto them : if therefore any vowel shall happen to fall upon a vowel , the former must give place to the latter : and this you are to understnd only of the good spirits . in the evil also you may proceed in the same way ; except only , that you make the numerations after a contrary and backward order , contrary to the succession of the alphabet , and contrary to the order of the columnes ( that is to say ) in ascending . the name of good angels , and of every man , which we have taught how to finde out , in our third book of occult philosophy , according to that manner , is of no little authority , nor of a meane foundation . but now we will give unto thee some other ways , illustrated with no vain reasons . one whereof is , by taking in the figure of the nativity , the five places of hylech : which being noted , the characters of the letters are projected in their order and number from the beginning of aries ; and those letters which fall upon the degrees of the said places , according to their order and dignity disposed and aspected , do make the name of an angel. there is also another way , wherein they do take almutel , which is the ruling and governing stars over the aforesaid five places ; and the projection is to be made from the degree of the ascendant ; which is done by gathering together the letters falling upon almutel : which being placed in order , according to their dignity , do make the name of an angel. there is furthermore another way used , and very much had in observation from the egyptians , by making their calculation from the degre of the ascendant , and by gathering together the letters according to the almutel of the eleventh house ; which house they call a good daemon : which being placed according to their dignities , the names of the angels are constituted . now the names of the evil angels are known after the like manner , except only that the projections must be performed contrary to the course and order of the succession of the signes : so that whereas in seeking the names of good spirits , we are to calculate from the beginning of aries ; contrariwise , in attaining the names of the evil , we ought to account from the beginning of libra . and whereas in the good spirits we number from the degree of the ascendant ; contrarily , in the evil , we must calculate from the degree of the seventh house . but according to the egyptians , the name of an angel is collected according to the almutel of the twelfth house which they call an evill spirit . now all those rites , which are elsewhere already by us delivered in our third book of occult philosophy , may be made by the characters of any language . in all which ( as we have abovesaid ) there is a mystical and divine number , order and figure ; from whence it cometh to pass , that the same spirit may be called by divers names . but others are discovered from the name of the spirit himself , of the good or evil , by tables formed to this purpose . now these celestial characters do consist of lines and heads : the heads are six , according to the six magnitudes of the stars , whereunto the planets also are reduced . the first magnitude holdeth a star , with the sun , or a cross . the second with jupiter a circular point . the third holdeth with saturne , a semicircle , a triangle , either crooked , round or acute . the fourth with mars , a little stroke penetrating the line , either square , straight , or oblique . the fifth with venus and mercury , a little stroke or point with a tail , ascending or descending . the sixth with the moon , a point made black . all which you may see in the ensuing table . the heads then being posited according to the site of the stars of the figure of heaven , then the lines are to be drawn out , according to the congruency or agreement of their natures . and this you are to understand of the fixed stars . but in the erecting of the planets , the lines are drawn out , the heads being posited according to their course and nature amongst themselves .   stars .   heads . lines joyned to the heads . i. ☉   ii ♃     iii ♄ iiii ♂ v ♀ ☿   vi ☾ when therefore a character is to be found of any celestial image ascending in any degree or face of a signe , which do consist of stars of the same magnitude and nature ; then the number of these stars being posited according to their place and order , the lines are drawn after the similitude of the image signified , as copiously as the same can be done . but the characters which are extracted according to the name of a spirit , are composed by the table following , by giving to every letter that name which agreeth unto him , out of the table ; which although it may appear easie to those that apprehend it , yet there is herein no small difficulty ; to wit , when the letter of a name falleth upon the line of letters or figures , that we may know which figure or which letter is to be taken . and this may be thus known : for if a letter falleth upon the line of letters , consider of what number this letter may be in the order of the name ; as the second or the third : then how many letters that name containeth ; as five or seven ; and multiply these numbers one after another by themselves , and treble the product : then cast the whole ( being added together ) from the beginning of the letters according to the succession of the alphabet : and the letter upon which that number shall happen to fall , ought to be placed for the character of that spirit . but if any letter of a name fall on the line of figures , it is thus to be wrought . take the number how many this letter is in the order of the name , and let it be multiplied by the number of which this letter is in the order of the alphabet ; and being added together , divide it by nine , and the remainder sheweth the figure or number to be placed in the character : and this may be put either in a geometrical or arithmetical figure of number ; which notwithstanding ought not to exceed the number of nine , or nine angels . the characters of good spirits . a simple point . round . starry . straight standing line . lying . oblique . line crooked like a bow . like waves . toothed . interfection right . inherent . adhering separate . oblique interfection simple . mixt. manifold . per pendicular right dexter . sinister . neuter . a whole figure . broken. half. a letter inhering . adhering . separate . the characters of evil spirits . a right line . crooked . reflexed . a simple figure penetrate . broken. a right letter . retrograde . invers'd . flame . winde . water . a mass . rain . clay . a flying thing . a creeping thing . a serpent . an eye . a hand . a foot . a crown . a crest . horns . a scepter . a sword. a scourge . but the characters which are understood by the revelation of spirits , take their vertue from thence ; because they are as it were certain hidden seals , making the harmony of some divinity : either they are signes of a covenant entred into , and of promised and plighted faith , or of obedience . and those characters cannot by any other meanes be searched out . moreover , besides these characters , there are certain familiar figures and images of evil spirits , under which forms they are wont to appear , and yeild obedience to them that invoke them . and all these characters or images may be seen by the table following , according to the course of the letters constituting the names of spirits themselves : so that if in any letter there is found more then the name of one spirit , his image holdeth the pre-eminence , the others imparting their own order ; so that they which are the first orders , to them is attributed the head , the upper part of the body , according to their own figure : those which are the lowest , do possess the thighs and feet ; so also the middle letters do attribute like to themselves the middle parts of the body , to give the parts that fit . but if there happen any contrariety , that letter which is the stronger in the number shall bear rule : and if they are equal , they will impart equal things . furthermore , if any name shall obtain any notable character or instrument out of the table , he shall likewise have the same character in the image . we may also attain to knowledge of the dignities of the evil spirits , by the same tables of characters and images : for upon what spirit soever there falleth any excellent signe or instrument out of the table of characters , he possesseth that dignity . as if there shall be a crown it sheweth a kingly dignity ; if a crest or plume , a dukedome ; if a horn , a county ; if without these there be a scepter , sword , or forked instrument , it sheweth rule and authority . likewise out of the table of images you shall finde them which bear the chief kingly dignity : from the crown judge dignity ; and from the instruments , rule and authority . lastly , they which bear an humane shape and figure , have greater dignity then those which appear under the forms and images of beasts ; they also who ride , do excel them which appear on foot . and thus according to all their commixtures , you may judge the dignity and excellency of spirits , one before another . moreover , you must understand , that the spirits of the inferiour order , of what dignity soever they be , are alwayes subject to the spirits of the superiour order : so also , that it is not incongruent for their kings and dukes to be subject and minister to the presidents of the superiour order . the shapes familiar to the spirits of saturn . ♄ they appear for the most part with a tall , lean , and slender body , with an angry countenance , having four faces ; one in the hinder part of the head , one on the former part of the head , and on each side nosed or beaked : there likewise appeareth a face on each knee , of a black shining colour : their motion is the moving of the winde ; with a kinde of earthquake : their sign is white earth , whiter then any snow . the particular forms are , a king having a beard , riding on a dragon . an old man with a beard . an old woman leaning on a staffe . a hog . a dragon . an owl . a black garment . a hook or sickle . a juniper-tree . the familiar forms to the spirits of jupiter . ♃ the spirits of jupiter do appear with a body sanguine and cholerick , of a middle stature , with a horrible fearful motion ; but with a milde countenance , a gentle speech , and of the colour of iron . the motion of them is flashings of lightning and thunder ; their signe is , there will appear men about the circle , who shall seem to be devoured of lions . their particular forms are , a king with a sword drawn riding on a stag. a man wearing a mitre in long rayment . a maid with a laurel-crown adorned with flowers . a bull. a stag. a peacock . an azure-garment . a sword. a box-tree . the familiar forms of the spirits of mars . ♂ they appear in a tall body , cholerick , a filthy countenance , of colour brown , swarthy or red , having horns like harts horns , and griphins claws , bellowing like wilde bulls . their motion is like fire urning ; their sigre thunder and lightning about the circle . their particular shapes are , a king armed riding upon a wolf. a man armed . a woman holding a buckler on her thigh . a hee-goat . a horse . a stag. a red garment . wool. a cheeslip . shapes familiar to the spirits of the sun. ☉ the spirits of the sun do for the most part appear in a large , full and great body sanguine and gross , in a gold colour , with the tincture of blood . their motion is as the lightning of heaven ; their signe is to move the person to sweat that calls them . but their particular forms are , a king having a scepter riding on a lyon. a king crowned . a queen with a scepter . a bird. a lion. a cock. a yellow or golden garment . a scepter . caudatus . familiar shapes of the spirits of venus . ♀ they do appear with a fair body , of middle stature , with an amiable and pleasant countenance , of colour white or green , the upper part golden . the motion of them is it as were a most clear star. for their signe , there will seem to be maids playing without the circle , which will provoke and allure him that calleth them to play . but their particular forms are , a king with a scepter riding on a camel. a maid clothed and dressed beautifully . a maid naked . a shee-goat . a camel. a dove . a white or green garment . flowers . the herb savine . the familiar forms of the spirits of mercury . ☿ the spirits of mercury will appear for the most part in a body of a middle stature , cold , liquid and moist , fair , and with an affable speech ; in a humane shape and forme , like unto a knight armed ; of colour clear and bright . the motion of them is as it were silver-coloured clouds . for their signe , they cause and bring horror and fear to him that calls them . but their particular shapes are , a king riding upon a bear. a fair youth . a woman holding a distaffe . a dog. a shee-bear . a magpie . a garment of sundry changeable colours . a rod. a little staffe . the forms familiar to the spirits of the moon . ☽ they will for the most part appear in a great and full body , soft and phleg●atick , of colour like a black obscure cloud , having a swelling countenance , with eyes red and full of water , a bald head , and teeth like a wilde boar . their motion is as it were an exceeding great tempest of the sea. for their signe , there will appear an exceeding great rain about the circle . and their particular shapes are , a king like an archer riding upon a doe . a little boy . a woman-hunter with a bow and arrows . a cow. a little doe . a goose . a garment green or silver-coloured . an arrow . a creature having many feet . but we now come to speak of the holy and sacred pentacles and sigils . now these pentacles are as it were certain holy signes preserving us from evil chances and events , and helping and assisting us to binde , exterminate , and drive away evil spirits , and alluring the good spirits , and reconciling them unto us . and these pentacles do consist either of characters of the good spirits of the superiour order , or of sacred pictures of holy letters or revelations , with apt and fit versicles , which are composed either of geometrical figures and holy names of god , according to the course and manner of many of them ; or they are compounded of all of them ; or very many of them mixt . and the characters which are useful for us to constitute and make the pentacles , they are the characters of the good spirits , especially and chiefly of the good spirits of the first and second order , and somtimes also of the third order . and this kinde of characters are especially to be named holy ; and then those characters which we have above called holy . what character soever therefore of this kinde is to be instituted , we must draw about him a double circle , wherein we must write the name of his angel : and if wee will adde some divine name congruent with his spirit and office , it will be of the greater force and efficacy . and if we will draw about him any angular figure , according to the manner of his numbers , that also shall be lawful to be done . but the holy pictures which do make the pentacles , are they which every where are delivered unto us in the prophets and sacred writings , as well of the old as of the new testament ; even as the figure of the serpent hanging on the cross , and such-like ; whereof very many may be found out of the visions of the prophets , as of esaias , daniel , esdras and others , and also out of the revelation of the apocalypse . and we have spoken of them in our third book of occult philosophy , where we have made mention of holy things . therefore when any picture is posited of any of these holy images , let the circle be drawn round about it on each side thereof , wherein let there be written some divine name , that is apt and conformed to the effect of that figure , or else there may be written about it some versicle taken out of part of the body of holy scripture , which may desire to ascertain or deprecate the desired effect . as , if a pentacle were to be made to gain victory or revenge against ones enemies , as well visible as invisible , the figure may be taken out of the second book of the macchabees : that is to say , a hand holding a golden sword drawn , about which let there be written the versicle there contained ; to wit , take the holy sword the gift of god , wherewith thou shalt slay the adversaries of my people israel . or also there may be written about it a versicle of the fifth psalm : in this is the strength of thy arm : before thy face there is death ; or some other such-like versicle . but if you will write any divine name about the figure then let some name be taken that signifies fear , a sword , wrath , the revenge of god , or some such-like name congruent and agreeing with the effect desired . and if there shall be written any angular figure , let him be taken according to the reason and rule of the numbers , as we have taught in our second book of occult philosophy , where we have treated of the numbers , and of the like operations . and of this sort there are two pentacles of sublime vertue and great power , very useful and necessary to be used in the consecration of experiments and spirits : one whereof is that in the first chapter of apocalypse ; to wit , a figure of the majesty of god sitting upon a thone , having in his mouth a two-edged sword , as there is written , about which let there be written , i am alpha and omega , the beginning and the end , which is , and which was , and which is to come , the almighty . i am the first and the last , who am living , and was dead , and behold i live for ever and ever ; and i have the keys of death and hell . then there shall be written about it these three versicles . manda deus virtuti tuae , &c. give commandment , o god , to thy strength . confirm , oh god , thy work in us . let them be as dust before the face of the winde . and let the angel of the lord scatter them . let all their wayes be darkness and uncertain . and let the angel of the lord persecute them . moreover , let there be written about in the ten general names , which are , el , elohim , elohe , zebaoth , elian , escerchie , adonay , jah , tetragrammaton , saday . there is another pentacle , the figure whereof is like unto a lambe slain , having seven eyes , and seven hornes , and under his feet a book sealed with seven seales , as it is in the 5. chap. of the apocalypse . whereabout let there be written this versicle : behold the lyon hath overcome of the tribe of sudath , the root of david . i will open the book , and unloose the seven seals thereof . and one other versicle : i saw satan like lightning fall down from heaven . behold , i have given you power to tread upon serpents and scorpions , and over all the power of your enimies , and nothing shall be able to hurt you . and let there be also written about it the ten general names , as aforesaid . but those pentacles which are thus made of figures and names , let them keep this order : for when any figure is polited , conformable to any number , to produce any certain effect or vertue , there must be written thereupon , in all the several angles , some divine name , obtaining the force and efficacie of the thing desired : yet so nevertheless , that the name which is of this sort do consist of just so many letters , as the figure may constitute a number ; or of so many letters of a name , as joyned together amongst themselves , may make the number of a figure ; or by any number which may be divided without any superfluity or diminution . now such a name being found , whether it be onely one name or more , or divers names , it is to be written in all the several angles in the figure : but in the middle of this figure let the revolution of the name be whole and totally placed , or at least principally . oftentimes also we constitute pentacles , by making the revolution of some kinde of name , in a square table , and by drawing about it a single or double circle , and by writing therein some holy versicle competent and befitting this name , or from which that name is extracted . and this is the way of making the pentacles , according to their several distinct forms and fashions , which we may as we please either multiply or commix together by course among themselves , to work the greater efficacie , and extention and enlargement of force and vertue . as , if a deprecation should be made for the overthrow and destruction of ones enemies , then we are to minde and call to remembrance how god destroyed the whole face of the earth in the deluge of waters ; and the destruction of sodom and gomorrha , by raining down fire and brimstone ; likewise , how god overthrew pharaoh and his host in the red-sea , and to call to minde if any other malediction or curse be found in holy writ . and thus in things of the like sort . so likewise in deprecating and praying against perils and dangers of waters , we ought to call to remembrance the saving of noah in the deluge of waters , the passing of the children of israel thorow the red-sea ; and also we are to minde how christ walked upon the waters , and saved the ship in danger to be cast away with the tempest ; and how he commanded the windes and the waves , and they obeyed him ; and also , that he drew peter out of the water , being in danger of drowning , and the like . and lastly , with these we invoke and call upon some certain and holy names of god ; to wit , such as are significative to accomplish our desire , and accommodated to the desired effect : as , if it be to overthrow enemies , we are to invoke and call upon the names of wrath , revenge , fear , justice , and fortitude of god : and if we would avoid and escape any evil or danger , we then call upon the names of mercy , defence , salvation , fortitude , goodness , and such like-names of god. when also we pray unto god that he would grant unto us our desires , we are likewise to intermix therewith the name of some good spirit , whether one onely , or more , whose office it is to execute our desires : and somtimes also we require some evil spirit to restrain or compel , whose name likewise we intermingle ; and that rightly especially , if it be to execute any evil worke ; as , revenge , punishment , or destruction . furthermore , if there be any versicle in the psalms , or in any other part of holy scripture , that shall seem congruent and agreeable to our desire , the same is to he mingled with our prayers . now after prayer hath been made unto god , it is expedient afterwards to make an oration to that executioner whom in our precedent prayer unto god we have desired should administer unto us , whether one or more , or whether he be an angel , or star , or soul , or any of the noble angels . but this kinde of oration ought to be composed according to the rules which we have delivered in the second book of occult philosophy , where we have treated of the manner of the composition of inchantments . you may know further , that these kinde of bonds have a threefold difference : for the first bond is , when we conjure by natural things : the second is compounded of religious mysteries , by sacraments , miracles , and things of this sort ; and the third is constituted by divine names , and holy sigils . and by these kinde of bonds , we may binde not onely spirits , but also other creatures whatsoever , as animals , tempests , * burnings , floods of waters , and the force and power of arms. oftentimes also we use these bonds aforesaid , not onely by conjuration , but somtimes also using the meanes of deprecation and benediction . moreover , it conduceth much to this purpose , to joyn some sentence of holy scripture , if any shall be found convenient hereunto : as , in the conjuration of serpents , by commemorating the curse of the serpent in the earthly paradise , and the setting up of the serpent in the wilderness ; and further adding that versicle , * thou shalt walke upon the asp and the basilisk , &c. superstition also is of much prevalency herein , by the translation of some sacramental rites , to binde that which we intend to hinder ; as , the rites of excommunication , of sepulchres , funerals , buryings , and the like . and now we come to treat of the consecrations which men ought to make upon all instruments and things necessary to be used in this art : and the vertue of this consecration most chiefly consists in two things ; to wit , in the power of the person consecrating , and by the vertue of the prayer by which the consecration is made . for in the person consecrating , there is required holiness of life , and power of sanctifying : both which are acquired by dignification and initiation . and that the person himself should with a firm and undoubted faith believe the vertue , power , and efficacie hereof . and then in the prayer it self , by which this consecration is made , there is required the like holiness ; which either solely consisteth in the prayer it self , as , if it be by divine inspiration ordained to this purpose , such as we have in many places of the holy bible ; or that it be hereunto instituted through the power of the holy spirit , in the ordination of the church . otherwise there is in the prayer a sanctimony , which is not onely by it self , but by the commemoration of holy things ; as , the commemoration of holy scriptures , histories , works , miracles , effects , graces , promises , sacraments and sacramental things , and the like . which things , by a certain similitude , do seem properly or improperly to appertain to the thing consecrated . there is used also the invocation of some divine names , with the consignation of holy seals , and things of the like sort , which do conduct to sanctification and expiation ; such as are the sprinkling with holy-water , unctions with holy oyl , and adoriferous suffumigations appertaining to holy worship . and therefore in every consecration there is chiefly used the benediction and consecration of water , oyl , fire , and fumigations , used everywhere with holy wax-lights or lamps burning : for without lights no sacrament is rightly performed . this therefore is to be known , and firmly observed , that if any consecration be to be made of things profane , in which there is any pollution or defilement , then an exorcising and expiation of those things ought to precede the consecration . which things being so made pure , are more apt to receive the influences of the divine vertues . we are also to observe , that in the end of every consecration , after that the prayer is rightly performed , the person consecrating ought to bless the thing consecrated , by breathing out some words , with divine vertue and power of the present consecration , with the commemoration of his vertue and authority , that it may be the more duly performed , and with an earnest & intentive minde . and therefore we will here lay down some examples hereof , whereby the way to the whole perfection hereof may the more easily be made to appear unto you . so then , in the consecration of water , we ought to commemorate how that god hath placed the firmament in the midst of the waters , and in what manner that god placed the fountain of waters in the earthly paradise , from whence sprang four holy rivers , which watered the whole earth . likewise we are to call to remembrance in what manner god made the water to be the instrument of executing his justice in the destruction of the gyants in the general deluge over all the earth , and in the overthrow of the host of pharaoh in the red-sea ; also how god led his own people thorow the midst of the sea on dry ground , and through the midst of the river of jordan ; and likewise how marvelously he drew forth water out of the stony rock in the wilderness ; and how at the prayer of samson , he caused a fountain of running water to flow out of the cheek-tooth of the jaw-bone of an ass : and likewise , how god hath made waters the instrument of his mercy , and of salvation , for the expiation of original sin : also , how christ was baptized in jordan , and hath hereby sanctified and clensed the waters . moreover , certain divine names are to be invocated , which are conformable hereunto ; as , that god is a living fountain , living water , the fountain of mercy ; and names of the like kinde . and likewise in the consecration of fire , we are to commemorate how that god hath created the fire to be an instrument to execute his justice , for punishment , vengeance , and for the expiation of sins : also , when god shall come to judge the world , he will command a conflagration of fire to go before him . and we are to call to remembrance in what manner god appeared to moses in the burning bush ; and also , how he went before the children of israel in a pillar of fire ; and that nothing can be duely offered , sacrificed , or sanctified , without fire ; and how that god instituted fire to be kept continually in the tabernacle of the covenant ; and how miraculously he re-kindled the same , being extinct , and preserved it elswhere from going out , being hidden under the waters : and things of this sort . likewise the names of god are to be called upon which are consonant hereunto ; as , it is read in the law and the prophets , that god is a consuming fire : and if there be any of the divine names which signifie fire , or such-like names ; as the glory of god , the light of god , the splendor and brightness of god. and likewise in the consecration of oyl and perfumes , we are to call to remembrance such holy things as are pertinent to this purpose , which we read in exodus of the holy anointing oyl , and divine names significant hereunto , such as is the name christ , which signifies anoynted : and what mysteries there are hereof ; as that in the revelation of the two olive-trees distilling holy oyl into the lamps that burn before the face of god : and the like . and the blessing of the lights , wax , and lamps , is taken from the fire , and the altar which containeth the substance of the flame : and what other such similitudes as are in mysteries ; as that of the seven candlesticks and lamps burning before the face of god. these therefore are the consecrations which first of all are necessary to be used in every kinde of devotion , and ought to precede it , and without which nothing in holy rites can be duely performed . in the next place now we shall shew unto you the consecration of places , instruments , and such like-things . therefore when you would consecrate any place or circle , you ought to take the prayer of solomon used in the dedication of the temple : and moreover , you must bless the place with the sprinkling of holy-water , and with fumigations , by commemorating in the benediction holy mysteries ; such as these are , the sanctification of the throne of god , of mount sinai , of the tabernacle of the covenant , of the holy of holies , of the temple of jerusalem . also , the sanctification of mount golgotha , by the crucifying of christ ; the sanctification of the temple of christ ; of mount tabor , by the transfiguration and ascention of christ : and the like . and by invocating divine names which are significant hereunto ; such as the place of god , the throne of god , the chayr of god , the tabernacle of god , the altar of god , the habitation of god , and such-like divine names of this sort , which are to be written about the circle or place to be consecrated . and in the consecrations of instruments and of all other things whatsoever that are serviceable to this art , you shall proceed after the same manner , by sprinkling the same with holy-water , perfuming the same with holy fumigations , anoynting it with holy oyl , sealing it with some holy sigil , and blessing it with prayer ; and by commemorating holy things out of the sacred scriptures , religion , and divine names which shall be found agreeable to the thing that is to be consecrated : as for examples sake , in consecrating a sword , we are to call to remembrance that in the gospel , he that hath two coats , &c. and that place in the second of the macchabees , that a sword was divinely and miraculously sent to judas macehabeus . and if there be any thing of the like in the prophets ; as that place , take unto you two-edged swords , &c. in like manner you shall consecrate experiments and books , and whatsoever of the like nature , as it is contained in writings , pictures , and the like , by sprinkling , perfuming , anointing , sealing , and blessing with holy commemorations , and calling to remembrance the sanctifications of mysteries ; as , the sanctifying of the tables of the ten commandments , which were delivered to moses by god in mount sinai ; the sanctification of the testaments of god , the old and new ; the sanctification of the law , and of the prophets , and scriptures , which are promulgated by the holy ghost . moreover , there is to be commemorated such divine names as are fit and convenient hereunto ; as these are : the testament of god , the book of god , the book of life , the knowledge of god , the wisdom of god ; and the like . and with such kinde of rites is the personal consecration performed . there is furthermore , besides these , another rite of consecration , of wonderful power , and much efficacie ; and this is out of the kindes of superstitions : that is to say , when the rite of consecration or collection of any sacrament in the church is transferred to that thing which we would consecrate . it is to be known also , that vowes , oblations , and sacrifice , have the power of consecration , aswel real as personal ; and they are as it were certain covenants and conventions between those names with which they are made , and us who make them , strongly cleaving to our desire and wished effect : as , when we dedicate , offer , and sacrifice , with certain names or things ; as , fumigations , unctions , rings , images , looking-glasses ; and things less material , as deities , sigils , pentacles , inchantments , orations , pictures , and scriptures : of which we have largely spoken in our third booke of occult philosophy . there is extant amongst those magicians ( who do most use the ministery of evil spirits ) a certain rite of invocating spirits by a book to be consecrated before to that purpose ; which is properly called , † a book of spirits ; whereof we shall now speak a few words . for this book is to be consecrated , a book of evil spirits , ceremoniously to be composed in their name and order : whereunto they binde with a certain holy oath , the ready and present obedience of the spirit therein written . now this book is to be made of most pure and clean paper , that hath never been used before ; which many do call * virgin-paper . and this book must be inscribed after this manner : that is to say , let there be placed on the left side the image of the spirit , and on the right side his character , with the oath above it , containing the name of the spirit , and his dignity and place , with his office and power . yet very many do compose this book otherwise , omitting the characters or image : but it is more efficacious not to neglect any thing which conduceth to it . moreover , there is to be observed the circumstances of places , times , hours , according to the stars which these spirits are under , and are seen to agree unto ; their site , rite , and order being applied . which book being so written , and well bound , is to be adorned , garnished , and kept secure , with registers and seals , lest it should happen after the consecration to open in some place not intented , and indanger the operator . furthermore , this book ought to be kept as reverently as may be : for irreverence of minde causeth it to lose its vertue , with pollution & profanation . now this sacred book being thus composed according to the manner already delivered , we are then to proceed to the consecration thereof after a twofold way : one whereof is , that all and singular the spirits who are written in the book , be called to the circle , according to the rites and order which we have before taught ; and the book that is to be consecrated , let it be placed without the circle in a triangle . and in the first place , let there be read in the presence of the spirits all the oathes which are written in that book ; and then the book to be consecrated being placed without the circle in a triangle there drawn , let all the spirits be compelled to impose their hands where their images and characters are drawn , and to confirm and consecrate the same with a special and common oath . which being done , let the book be taken and shut , and preserved as we have before spoken , and let the spirits be licensed to depart , according to due and right order . there is another manner of consecrating a book of spirits , which is more easie , and of much efficacy to produce every effect , except that in opening this book the spirits do not alwayes come visible . and this way is thus , let there be made a book of spirits as we have before set forth ; but in the end thereof let there be written invocations & bonds , & strong conjurations wherewith every spirit may be bound . then this book must be bound between two tables or lamens , and in the inside thereof let there be drawn the holy pentacles of the divine majestie , which we have before set forth and described out of the apocalypse : then let the first of them be placed in the beginning of the book , and the second at the end of the same . this book being perfected after this manner , let it be brought in a clear and fair time , to a circle prepared in a cross way , according to the art which we have before delivered ▪ and there in the first place the book being opened , let it be consecrated to the rites and wayes which we have before declared concerning consecration . which being done , let all the spirits be called which are written in the book , in their own order and place , by conjuring them thrice by the bonds described in the book , that they come unto that place within the space of three days , to assure their obedience , and confirm the same , to the book so to be consecrated . then let the book be wrapped up in clean linen , and buried in the middle of the circle , and there fast stopped up : and then the circle being destroyed , after the spirits are licensed , depart before the rising of the sun : and on the third day , about the middle of the night , return , and new make the circle , and with bended knees make prayer and giving thanks unto god , and let a precious perfume be made , and open the hole , and take out the book ; and so let it be kept , not opening the same . then you shall license the spirits in their order , and destroying the circle , depart before the sun rise . and this is the last rite and maner of consecrating profitable to whatsoever writings and experiments , which do direct the spirits , placing the same between two holy lamens or pentacles , as before is shewn . but the operator , when he would work by the book thus consecrated , let him do it in a fair and clear season , when the spirits are least troubled ; and let him place himself towards the region of the spirits . then let him open the book under a due register ; let him invoke the spirits by their oath there described and confirmed , and by the name of their character and image , to that purpose which you desire : and if there be need , conjure them by the bonds placed in the end of the book . and having attained your desired effect , then you shall license the spirits to depart . and now we shall come to speak concerning the invocation of spirits , as well of the good spirits as of the bad . the good spirits may be invocated of us divers wayes , and in sundry manners do offer themselves unto us . for they do openly speak to those that watch , and do offer themselves to our sight , or do inform us in dreams by oracle of those things which are desired . whosoever therefore would call any good spirit , to speak or appear in sight , it behoveth them especially to observe two things : one whereof is about the disposition of the invocant ; the other about those things which are outwardly to be adhibited to the invocation , for the conformity of the spirits to be called . it behoveth therefore that the invocant himself be religiously disposed for many dayes to such a mystery . in the first place therefore , he ought to be confessed and contrite , both inwardly and outwardly , and rightly expiated by daily washing himself with holy water . moreover , the invocant ought to conserve himself all these dayes , chaste , abstinent , and to separate himself as much as may be done , from all perturbation of minde , and from all manner of forraign and secular business . also , he shall observe fastings all these days , as much as shall seem convenient to him to be done . also , let him daily between sun-rising and sun-setting , being clothed with a holy linen garment , seven times call upon god , and make a deprecation to the angels to be called according to the rule which we have before taught . now the number of dayes of fasting and preparation is commonly the time of a whole lunation . there is also another number observed amongst the cabalists , which is forty days . now concerning those things which do appertain to this rite of invocation , the first is , that a place be chosen , clean , pure , close , quiet , free from all manner of noise , and not subject to any strangers sight . this place must first be exorcised and consecrated : and let there be a table or altar placed therein , covered with clean white linen , and set towards the east : and on each side thereof , let there be set two consecrated wax-lights burning , the flame whereof ought not to go out all these days . in the middle of the altar , let there be placed lamens , or the holy paper which we have before described , covered with fine linen ; which is not to be opened until the end of these days of the consecration . you shall also have in readiness a precious perfume , and pure anointing oyl ; and let them be both kept consecrated . there must also a censer be set on the head of the altar , wherein you shall kindle the holy fire , and make a perfume every day that you shall pray . you shall also have a long garment of white linen , close before and behinde , which may cover the whole body and the feet , and girt about you with a girdle . you shall also have a veil of pure clean linen , and in the fore-part thereof let there be fixed golden or gilded lamens , with the inscription of the name tetragrammaton ; all which things are to be sanctified and consecrated in order . but you must not enter into the holy place , unless it be first washed , and arrayed with a holy garment ; and then you shall enter into it with your feet naked . and when you enter therein , you shall sprinkle it with holy water : then you shall make a perfume upon the altar , and afterwards with bended knees pray before the altar as we have directed . but in the end of these dayes , on the last day , you shall fast more strictly : and fasting on the day following , at the rising of the sun , you may enter into the holy place , using the ceremonies before spoken of , first by sprinkling your self , then with making a perfume , you shall signe your self with holy oyl in the forehead , and anoynt your eyes ; using prayer in all these consecrations . then you shall open the holy lamen , and pray before the altar upon your knees , as above said : and then an invocation being made to the angels , they will appear unto you , which you desire ; which you shall entertain with a benign and chaste communication , and license them to depart . now the lamen which is to be used to invoke any good spirit , you shall make after this maner ; either in metal conformable , or in new wax , mixt with spices and colours conformable : or it may be made with clean paper , with convenient colours : and the outward form or figure thereof may be square , circular , or triangular , or of the like sort , according to the rule of the numbers : in which there must be written the divine names , as well the general names as the special . and in the centre of the lamen , let there be drawn a character of six corners ; in the middle whereof , let there be written the name and character of the star , or of the spirit his governour , to whom the good spirit that is to be called is subject . and about this character , let there be placed so many characters of five corners , as the spirits we would call together at once . and if we shall call onely one spirit , nevertheless there shall be made four pentagones , wherein the name of the spirit or spirits , with their characters , is to be written . now this table ought to be composed when the moon is increasing , on those dayes and hours which then agree to the spirit . and if we take a fortunate star herewith , it will be the better . which table being made in this manner , it is to be consecrated according to the rules above delivered . and this is the way of making the general table , serving for the invocation of all good spirits whatsoever . nevertheless we may make special tables congruent to every spirit , by the rule which we have above spoken of concerning holy pentacles . and now we will declare unto you another rite more easie to performe this thing : that is to say , let the man that is to receive an oracle from the good spirits , be chaste , pure , and confess'd . then a place being prepared pure and clean , and covered every where with white linen , on the lords day in the new of the moon let him enter into that place , clothed with clean white garments ; and let him exorcize the place , and bless it , and make a circle therein with a sanctified cole ; and let there be written in the uttermost part of the circle the names of the angels , and in the inner part thereof let there be written the mighty names of god : and let him place within the circle , at the four angles of the world , the censers for the perfumes . then let him enter the place fasting , and washed , and let him begin to pray towards the east this whole psalm : beati immaculati in via , &c. blessed are the undefiled in the way , &c. by perfuming ; and in the end deprecating the angels , by the said divine names , that they will daign to discover and reveal that which he desireth : and that let him do six days , continuing washed and fasting . and on the seventh day , which is the sabbath , let him , being washed and fasting , enter the circle , and perfume it , and anoynt himself with holy anoynting oyl , by annoynting his forehead , and upon both his eyes , and in the palms of his hands , and upon his feet . then upon his knees let him say the psalm aforesaid , with divine and angelical names . which being said , let him arise , let him begin to walk about in a circle within the said circle from the east to the west , until he is wearied with a dizziness of his brain : let him fall down in the circle , and there he may rest ; and forthwith he shall be wrapt up in an ecstasie , and a spirit will appear unto him , which will informe him of all things . we must observe also , that in the circle there ought to be four holy candles burning at the four parts of the world , which ought not to want light for the space of a whole week . and the manner of fasting must be such , that he abstain from all things having a life of sence , and from those which do proceed from them : and let him onely drink pure running water : neither let him take any food till the going down of the sun . and let the perfume and the holy anoynting oyl be made , as is set forth in exodus and the other holy books of the bible . it is also to be observed , that always as often as he enters into the circle , he hath upon his forehead a golden lamen , upon which there must be written the name tetragrammaton , as we have before spoken . but natural things , and their commixtures , do also belong unto us , and are conducing to receive oracles from any spirit by a dream : which are either perfumes , unctions , and meats or drinks : which you may understand in our first book of occult philosophy . but he that is willing always and readily to receive the oracles of a dream , let him make unto himself a ring of the sun or of saturn for this purpose . there is also an image to be made , of excellent efficacie and power to work this effect ; which being put under his head when he goeth to sleep , doth effectually give true dreams of what thing soever the minde hath before determined or consulted on . the tables of numbers do likewise confer to receive an oracle , being duly formed under their own constellations . and these things thou mayest know in the third book of occult philosophy , holy tables and papers do also serve to this effect , being specially composed and consecrated ; such as is the almad 〈…〉 of solomon , and the table of the revolution of the name tetragrammaton . and those things which are of this kinde , and written unto these things , out of divers figures , numbers , holy pictures , with the inscriptions of the holy names of god and of angels ; the composition whereof is taken out of divers places of the holy scriptures , psalms , and versicles , and other certain promises of the divine revelation and prophecies . to the same effect do conduce holy prayers & imprecations , as well unto god , as to the holy angels and heroes : the imprecations of which prayers are to be composed as we have before shewn , according to some religious similitude of miracles , graces , and the like , making mention of those things which we intend to do : as , out of the old testament , of the dream of jacob , joseph , pharaoh , daniel , and nebuchadnezzar : if out of the new testament , of the dream of joseph the husband of the virgin mary ; of the dream of the three wisemen ; of john the evangelist sleeping upon the brest of our lord : and whatsoever of the like kinde can be found in religion , miracles , and revelations ; as , the revelation of the cross to helen , the revelations of constantine and charles the great , the revelations of bridget , cyril , methodius , mechtild , joachim , merhir , and such-like . according to which let the deprecations be composed , if when he goeth to sleep it be with a firm intention : and the rest well disposing themselves , let them pray devoutly , and without doubt they will afford a powerful effect . now he that knoweth how to compose those things which we have now spoken of , he shall receive the most true oracles of dreams . and this he shall do ; observe those things which in the second book of occult philosophy are directed concerning this thing . he that is desirous therefore to receive an oracle , let him abstain from supper and from drink , and be otherwise well disposed , his brain being free from turbulent vapours ; let him also have his bed-chamber fair and clean , exorcised and consecrated if he will ; then let him perfume the same with some convenient fumigation ; and let him anoint his temples with some unguent efficatious hereunto , and put a ring upon his finger , of the things above spoken of : let him take either some image , or holy table , or holy paper , and place the same under his head : then having made a devout prayer , let him go unto his bed , and meditating upon that thing which he desireth to know , let him so sleep ; for so shall he receive a most certain and undoubted oracle by a dream , when the moon goeth through that signe which was in the ninth house of his nativity , and also when she goeth through the signe of the ninth house of the revolution of his nativity ; and when she is in the ninth signe from the signe of perfection . and this is the way and meanes whereby we may obtain all sciences and arts whatsoever , suddenly and perfectly , with a true illumination of our understanding ; although all inferiour familiar spirits whatsoever do conduce to this effect ; and somtimes also evill spirits sensibly informing us intrinsecally or extrinsecally . but if we would call any evil spirit to the circle , it first behoveth us to consider , and to know his nature , to which of the planets it agreeth , and what offices are distributed to him from the planet ; and being known , let there be sought out a place fit and proper for his invocation , according to the nature of the planet , and the quality of the offices of the said spirit , as near as the same may be done : as , if their power be over the sea , rivers or flouds , then let the place be chosen in the shore ; and so of the rest . then let there be chosen a convenient time , both for the quality of the air , serene , clear , quiet , and fitting for the spirits to assume bodies ; as also of the quality and nature of the planet , and of the spirit , as to wit , on his day , or the time wherein he ruleth : he may be fortunate or infortunate , sometimes of the day , and sometimes of the night , as the stars and spirits do require . these things being considered , let there be a circle framed in the place elected , aswel for the defence of the invocant , as for the confirmation of the spirit . and in the circle it self there are to be written the divine general names , and those things which do yeild defence unto us ; and with them , those divine names which do rule this planet , and the offices of the spirit himself ; there shall also be written therein , the names of the good spirits which bear rule , and are able to binde and constrain that spirit which we intend to call . and if we will any more fortifie and strengthen out circle , we may adde characters and pentacles agreeing to the work ; then also if we will , we may either within or without the circle , frame an angular figure , with the inscription of such convenient numbers , as are congruent amongst themselves to our work ; which are also to be known , according to manner of numbers and figures : of which in the second book of occult philosophy it is sufficiently spoken . furthermore , he is to be provided of lights , perfumes , unguents and medicines , compounded according to the nature of the planet and spirit ; which do partly agree with the spirit , by reason of their natural and coelestial vertue ; and partly are exhibited to the spirit for religious and superstitious worship . then he must be furnished with holy and consecrated things , necessary aswel for the defence of the invocant , and his fellows , as also serving for bonds to binde and constrain the spirits ; such as are either holy papers , lamens , pictures , pentacles , swords , scepters , garments of convenient matter and colour , and things of the like sort . then when all these things are provided , and the master and his fellows being in the circle , in the first place let him consecrate the circle , and all those things which he useth ; which being performed with a convenient gesture and countenance , let him begin to pray with a loud voice , after this manner . first let him make an oration unto god , and then let him intreat the good spirits : and if he will read any prayers , psalms , or gospels for his defence , they ought to take the first place . after these prayers and orations are said , then let him begin to invocate the spirit which he desireth , with a gentle and loving inchantment , to all the coasts of the world , with the commemoration of his own authority and power . and then let him rest a little , looking about him , to see if any spirit do appear ; which if he delay , then let him repeat his invocation , is above said , until he hath done it three times ; and if the spirit be pertinacious , obstinate , and will not appear , then let him begin to conjure with divine power ; so also that the conjurations and all his commemorations do agree with the nature and offices of the spirit himself ; and reiterate the same three times , from stronger to stronger , using objurgations , contumelies , cursings , and punishments , and suspension from his office and power , and the like . and after all the courses are finished , then cease a little ; and if any spirit shall appear , let the invocant turne himself towards the spirit , and courteously receive him , and earnestly intreating him , let him first require his name , and if he be called by any other name : and then proceeding further , let him ask him whatsoever he will : and if in any thing the spirit shall shew himself obstinate or lying , let him be bound by convenient conjurations : and if you doubt of any lye , make without the circle with the consecrated sword , the figure of a triangle or * pentagone , and compel the spirit to enter into it : and if thou receivest any promise which thou wouldst have to be confirmed with an oath , let him stretch the sword out of the circle , and swear the spirit , by laying his hand upon the sword . then having obtained of the spirit that which you desire , or are otherwise contented , license him to depart with courteous words , giving command unto him , that he do no hurt : and if he will not depart , compel him by powerful conjurations ; and if need require , expel him by exorcisms , and by making contrary fumigations . and when he is departed , go not out of the circle , but make a stay , making prayer , and giving of thanks unto god and the good angels , and also praying for your defence and conservation : and then all those things being orderly performed , you may depart . but if your hope be frustrated , and no spirit will appear , yet for this do not despair ; but leaving the circle , return again at other times , doing as before . and if you shall judge that you have erred in any thing , then you shall amend by adding or diminishing ; for the constancy of reiteration doth often increase your authority and power , and striketh terrour into the spirits , and humbleth them to obey . and therefore some use to make a gate in the circle , whereby they may go in and out , which they open and shut as they please , and fortifie it with holy names and pentacles . this also we are to take notice of , that when no spirits will appear , but the master being wearied hath determined to cease and give over ; let him not therefore depart without licensing the spirits : for they that do neglect this , are very greatly in danger , except they are fortified with some sublime defence . oftentimes also the spirits do come , although they appear not visible , ( for to cause terrour to him that calls them ) either in the thing which he useth , or in the operation it self . but this kinde of licensing is not given simply , but by a kinde of dispensation with suspension , until in the following terms they shall render themselves obedient . also without a circle these spirits may be called to appear , according to the way which is above delivered about the consecration of a book . but when we do intend to execute any effect by evil spirits , where an apparition is not needful ; then that is to be done , by making and forming that which is to be unto us as an instrument , or subject of the experiment it self ; as whether it be an image , or a ring , or a writing , or any character , candle , or sacrifice , or any thing of the like sort ; then the name of the spirit is to be written therein , with his character , according to the exigency of the experiment , either by writing it with some blood , or otherwise using a perfume agreeable to the spirit . oftentimes also making prayers and orations to god and the good angels before we invocate the evil spirit , conjuring him by the divine power . there is another kinde of spirits which we have spoken of in our third book of occult philosophy , not so hurtful , and neerest men ; so also , that they are affected with humane passions , and do joy in the conversation of men , and freely do inhabit with them : and others do dwell in the woods and desarts ; and others delight in the company of divers domestique animals and wilde beasts ; and othersom do inhabit about fountains and meadows . whosoever therefore would call up these kinde of spirits , in the place where they abide , it ought to be done with odoriferous perfumes , and with sweet sounds and instruments of musick , specially composed for the business , with using of songs , inchantments and pleasant verses , with praises and promises . but those which are obstinate to yeild to these things , are to be compelled with threatnings , comminations , cursings , delusions , contumelies , and especially by threatning them to expel them from those places where they are conversant . further , if need be , thou maist betake thee to use exorcisms ; but the chiefest thing that ought to be observed , is , constancy of minde , and boldness , free and alienated from fear . lastly , when you would invocate these kinde of spirits , you ought to prepare a table in the place of invocation , covered with clean linen ; whereupon you shall set new bread , and running water or milk in new earthen vessels , and new knives . and you shall make a fire , whereupon a purfume shall be made . but let the invocant go unto the head of the table , and round about it let there be seats placed for the spirits , as you please ; and the spirits being called , you shall invite them to drink and eat . but if perchance you shall fear any evil spirit , then draw a circle about it , and let that part of the table at which the invocant sits , be within the circle , and the rest of the table without the circle . in our third book of occult philosophy , we have taught how and by what meanes the soul is joyned to the body ; and , what hapneth to the soul after death . thou maist know further , that those souls do still love their relinquished bodies after death , as it were a certain affinity alluring them ; such as are the souls of noxious men , which have violently relinquished their bodies , and souls wanting a due burial , which do still wander in a liquid and turbulent spirits about their dead carcasses ; for these souls by the known meanes by which heretofore they were conjoyned to their bodies , by the like vapors , liquors , and savours , are easily drawn unto them . from hence it is , that the souls of the dead are not to be called up without blood , or by the application of some part of their relict body . in the raising up of these shadows , we are to perfume with new blood , with the bones of the dead , and with flesh , egges , milk , honey and oil , and such-like things , which do attribute to the souls a meanes apt to receive their bodies . it is also to be understood , that those who are desirous to raise up any souls of the dead , they ought to do it in those places , wherein these kinde of souls are most known to be conversant ; or for some alliance alluring those souls into their forsaken body ; or for some kinde of affection in times past , impressed in them in their life , drawing the said souls to certain places , things , or persons ; or for the forcible nature of some place fitted and prepared for to purge or punish these souls . which places for the most part are to be known by the experience of visions , nightly incursions , and apparitions , and such-like prodigies seen . therefore the places most fitting for these things , are church-yards . and better then them , are those places wherein there is the execution of criminal judgements . and better then these , are those places , in which of late yeers there have been some publick slaughters of men . furthermore , that place is better then these , where some dead carkass , that came by violent death , is not yet expiated , nor ritely buried , and was lately buried ; for the expiation of those places , is also a holy rite duly to be adhibited to the burial of the bodies , and oftentimes prohibiteth the souls to come unto their bodies , and expelleth them far off unto the places of judgement . and from hence it is , that the souls of the dead are not easily to be raised up , except it be the souls of them whom we know to be evil , or to have perished by a violent death , and whose bodies do want a right and due burial . now although we have spoken concerning such places of this kinde , it will not be safe or commodious to go unto them : but it behoveth us to take to what place soever is to be chosen , some principal part of the body that is relict , and therewith to make a perfume in due manner , and to performe other competent rites . it is also to be known , that because the souls are certain spiritual lights , therefore artificial lights , especially if they be framed out of certain competent things , compounded according to a true rule , with congruent inscriptions of names and seals , do very much avail to the raising up of departed souls . moreover , these things which are now spoken of , are not alwayes sufficient to raise up souls , because of an extranatural portion of understanding and reason , which is above , and known onely to the heaven and destinies , and their power . we ought therefore to allure the said souls , by supernatural and coelestial powers duely administred , even by those things which do move the very harmony of the soul , aswel imaginative , as rational and intellectual ; as are voices , songs , sounds , inchantments : and religious things ; as prayers , conjurations , exorcismes , and other holy rites , which may very commodiously be administred hereunto . the end of the fourth book of agrippa . heptameron : or , magical elements of peter de abano philosopher . in the former book , which is the fourth book of agrippa , it is sufficiently spoken concerning magical ceremonies , and initiations . but because he seemeth to have written to the learned , and well-experienced in this art ; because he doth not specially treat of the ceremonies , but rather speaketh of them in general , it was therefore thought good to adde hereunto the magical elements of peter de abano : that those who are hitherto ignorant , and have not tasted of magical superstitions , may have them in readiness , how they may exercise themselves therein . for we see in this book , as it were a certain introduction of magical vanity ; and as it were in present exercise , they may behold the distinct functions of spirits , how they may be drawn to discourse and communication ; what is to be done every day , and every hour ; and how they shall be read , as if they were described sillable by sillable . in brief , in this book are kept the principles of magical conveyances . but decause the greatest power is attributed to the circles ; ( for they are certain fortresses to defend the operators safe from the evil spirits ; ) in the first place we will treat concerning the composition of a circle . of the circle , and the composition thereof . the form of circles is not alwayes one and the same ; but useth to be changed , according to the order of the spirits that are to be called , their places , times , daies and hours . for in making a circle , it ought to be considered in what time of the year , what day , and what hour , that you make the circle ; what spirits you would call , to what star and region they do belong , and what functions they have . therefore let there be made three circles of the latitude of nine foot , and let them be distant one from another a hands breadth ; and in the middle circle , first , write the name of the hour wherein you do the work . in the second place , write the name of the angel of the hour . in the third place , the sigil of the angel of the hour . fourthly , the name of the angel that ruleth that day wherein you do the work , and the names of his ministers . in the fifth place , the name of the present time . sixthly , the name of the spirits ruling in that part of time , and their presidents . seventhly , the name of the head of the signe ruling in that part of time wherein you work . eighthly , the name of the earth , according to that part of time wherein you work . ninthly , and for the compleating of the middle circle , write the name of the sun and of the moon , according to the said rule of time ; for as the time is changed , so the names are to be altered . and in the outermost circle , let there be drawn in the four angles , the names of the presidential angels of the air , that day wherein you would do this work ; to wit , the name of the king and his three ministers . without the circle , in four angles , let pentagones be made . in the inner circle let there be written four divine names with crosses interposed in the middle of the circle ; to wit , towards the east let there be written alpha , and towards the west let there be written omega ; and let a cross divide the middle of the circle . when the circle is thus finished , according to the rule now before written , you shall proceed . of the names of the hours , and the angels ruling them . it is also to be known , that the angels do rule the hours in a successive order , according to the course of the heavens , and planets unto which they are subject ; so that that spirit which governeth the day , ruleth also the first hour of the day ; the second from this governeth the second hour ; the third , the third hour , and so consequently : and when seven planets and hours have made their revolution , it returneth again to the first which ruleth the day . therefore we shall first speak of the names of the hours . hours of the day . hours of the night . 1. yain. 1. beron. 2. janor . 2. barol . 3. nasnia . 3. thami . 4. salla . 4. athar . 5. sadedali . 5. methon . 6. thamur . 6. rana . 7. ourer . 7. netos . 8. thamie . 8. tufrac . 9. neron . 9. sassur . 10. jayon . 10. aglo . 11. abai . 11. calerva . 12. natalon . 12. salam . of the names of the angels and their sigils , it shall be spoken in their proper places . now let us take a view of the names of the times . a year therefore is fourfold , and is divided into the spring , summer , harvest and winter ; the names whereof are these , the spring . talvi . the summer . casmaran . autumne . adarael . winter . farlas . the angels of the spring . caracasa . core. amatiel . commissoros . the head of the signe of the spring spugliguel . the name of the earth in the spring . amadai . the names of the sun and moon in the spring . the sun. abraym . the moon . agusita . the angels of the summer . gargatel . tariel . gaviel . the head of the signe of the summer . tubiel . the name of the earth in summer . festativi . the names of the sun and moon in summer . the sun. athemay . the moon . armatus . the angels of autumne . tarquam . guabarel . the head of the signe of autumne . torquaret . the name of the earth in autumne . rabianara . the names of the sun and moon in autumne . the sun. abragini . the moon . matasignais . the angels of the winter . amabael . ctarari . the head of the signe of winter . altarib . the name of the earth in winter . geremiah . the names of the sun and moon in winter . the sun. commutaff . the moon . affaterim . the consecrations and benedictions : and first of the benediction of the circle . when the circle is ritely perfected , sprinkle the same with holy or purging water , and say , thou shalt purge me with hysop , o lord , and i shall be clean : thou shalt wash me , and i shall he whiter then snow . the benediction of perfumes . the god of abraham , god of isaac , god of jacob , bless here the creatures of these kindes , that they may fill up the power and vertue of their odours ; so that neither the enemy , nor any false imagination , may be able to enter into them : through our lord jesus christ , &c. then let them be sprinkled with holy water . the exorcisme of fire upon which the perfumes are to be put . the fire which is to be used for fumigations , is to be in a new vessel of earth or iron ; and let it be exorcised after this manner . i exorcise thee , o thou creature of fire , by him by whom all things are made , that forthwith thou cast away every phantasme from thee , that it shall not be able to do any hurt in any thing . then say , bless , o lord , this creature of fire , and sanctifie it , that it may be blessed to set forth the praise of thy holy name , that no hurt may come to the exorcisers or spectators : through our lord jesus christ , &c. of the garment and pentacle . let it be a priests garment , if it can be : but if it cannot be had , let it be of linen , and clean . then take this pentacle made in the day and hour of mercury , the moon increasing , written in parchment made of a kids skin . but first let there be said over it the mass of the holy ghost , and let it be sprinkled with water of baptism . pentacle an oration to be said , when the vesture is put on . ancor , amacor , amides , theodonias , anitor , by the merits of the angels , o lord , i will put on the garment of salvation , that this which i desire i may bring to effect : through thee the most holy adonay , whose kingdome endureth for ever and ever . amen . of the manner of working . let the moon be increasing and equal , if it may then be done , and let her not be combust . the operator ought to be clean and purified by the space of nine days before the beginning of the work , and to be confessed , and receive the holy communion . let him have ready the perfume appropriated to the day wherein he would perform the work . he ought also to have holy water from a priest , and a new earthen vessel with fire , a vesture and pentacle ; and let all these things be rightly and duly consecrated and prepared . let one of the servants carry the earthen vessel full of fire , and the perfumes , and let another bear the book , another the garment and pentacle , and let the master carry the sword ; over which there must be said one mass of the holy ghost ; and on the middle of the sword , let there be written this name alga † , and on the other side thereof , the name † on † . and as he goeth to the consecrated place , let him continually read letanies , the servants answering . and when he cometh to the place where he will erect the circle , let him draw the lines of the circle , as we have before taught : and after he hath made it , let him sprinkle the circle with holy water , saying , asperges me domine , &c. the master therefore ought to be purified with fasting , chastity , and abstinency from all luxury the space of three whole days before the day of the operation . and on the day that he would do the work , being clothed with pure garments , and furnished with pentacles , perfumes , and other things necessary hereunto , let him enter the circle , and call the angels from the four parts of the world , which do govern the seven planets the seven dayes of the week , colours and metals ; whose name you shall see in their places . and with bended knees invocating the said angels particularly , let him say , o angeli supradicti , estote adjutores meae petitioni , & in adjutorium mihi , in meis rebus & petitionibus . then let him call the angels from the four parts of the world , that rule the air the same day wherein he doth the work or experiment . and having implored specially all the names and spirits written in the circle , let him say , o vos omnes , adjuro atque contestor per sedem adonay , per hagios , ô theos , ischyros , athanatos , paracletos , alpha & omega , & per haec tria nomina secreta , agla , on , tetragrammaton , quod bodie debeatis adimplere quod cupio . these things being performed , let him read the conjuration assigned for the day wherein he maketh the experiment , as we have before spoken ; but if they shall be pertinacious and refractory , and will not yield themselves obedient , neither to the conjuration assigned to the day , nor to the prayers before made , then use the conjurations and exorcisms following . an exorcism of the spirits of the air. nos facti ad imaginem dei , dotati potentia dei , & ejus facti voluntate , per potentissimum & corroboratum nomen dei el , forte & admirabile , vos exorcizamus ( here he shall name the spirits he would have appear , of what order soever they be ) & imperamus per eum qui dixit , & factum est , & per omnia nomina dei , & per nomen adonay , el , elohim , elohe , zebaoth , elion , escerchie , jah , tetragrammaton , sadai , dominus deus , excelsus , exorcizamus vos , atque potenter imperamus , ut appareatis statim nobis hic juxta circulum in pulehra forma , videlicet humana , & sine deformitate & tortuositate aliqua . venite vos omnes tales , quia vobis imperamus , per nomen y & v quod adam audivit , & locutus est : & per nomen dei agla , quod loth audivit , & factus salvus cum sua familia : & per nomen joth , quod ●acob audivit ab angelo secum luctantes , & liberatus est de manu fratris sui esau : and by the name anephexeton , quod aaron audivit , & loquens , & sapiens factus est : & per nomen zebaoth , quod moses nominavit , & omnia flumina & plaudes de terra aegypti versae fuerunt in sanguinem : & per nomen ecerchie oriston , quod moses nominavit , & omnes fluvii ebullierunt ranas , & ascenderunt in domos aegyptiorum , omnia destruentes : & per nomen elion , quod moses nominavit , & fuit grando talis , qualis non fuit ab initio mundi : & per nomen adonay , quod moses nominavit , & fuerunt locustae , & apparuerunt super terram aegyptiorum , & comederunt quae residua erant grandini : & per nomen schemes amathia , quod josua vocavit , & remeratus est sol cursum : & per nomen alpha & omega , quod daniel nominavit , & destruxit beel , & draconem interfecit : & in nomine emmanuel , quod tres pueri , sidrach , misach & abdenago , in camino ignis ardentis , cantaverunt , & liberati fuerunt : & per nomen hagios , & sedem adonay , & per ô theos , iscyros , athanatos , paracletus ; & per haec tria secreta nomina , agla , on , tetragrammaton , adjuro , contestor , & per haec nomina , & per alia nomina domini nostri dei omnipotentis , vivi & veri , vos qui vestra culpa de coelis ejecti fuistis usque ad infernum locum , exorcizamus , & viriliter imperamus , per eum qui dixit , & factum est , cui omnes obediunt creaturae , & per illud tremendum dei judicium : & per mare omnibus incertum , vitreum , quod est ante conspectum divinae majestatis gradiens , & potentiale : & per quatuor divina animalia t. ante sedem divinae majestatis gradientia , & oculos ante & retro habentia : & per ignem ante ejus thronum circumstantem : & per sanctos angelas coelorum , t. & per eam quae ecclesia dei nominatur : & per summam sapientiam omnip tentis dei viriliter exorcizamus , ut nobis hic ante circulum appareatis , ut faciendam nostram voluntatem , in omnibus prout placuerit nobis : per sedem baldachiae , & per hoc nomen primeumaton , quod moses nominavit , & in cavernis abyssi fuerunt profundati vel absorpti , datan , corab & abiron : & in virtute istius nominis primeumaton , tota coeli militia compellente , maledicimus vos , privamus vos omni officio , loco & gaudio vestro , usque in profundum abyssi , & usque ad ultimum diem judicii vos ponimus & relegamus in ignem aeternum , & in stagnum ignis & sulphuris , nisi statim appareatis hic coram nobis , ante circulum , ad faciendum voluntatem nostram . in omnibus venite per haec nomina , adonay zebaoth , adonay amioram . venite , venite , imperat vobis adonay , saday , rex regum potentissimus & tremendissimus , cujus vires nulla subterfugere potest creatura vobis pertinacissimis futuris nisi obedieritis , & appareatis ante hunc circulum , affabiles subito , tandem ruina flebilis miserabilisque , & ignis perpetuum inextinguibilis vos manet . venite ergo in nomine adonay zebaoth , adonay amioram : venite , venite , quid tardatis ? festinate imperat vobis adonay , saday , rex regum , el , aty , titeip , azia , hyn , jen , minosel , achadan , vay , vaa , ey , haa , eye , exe , a , el , el , el , a , hy , hau , hau , hau , va , va , va , va. an exorcism of the spirits of the air. we being made after the image of god , endued with power from god , and made after his will , do exorcize you by the most mighty and powerful name of god , el , strong and wonderful ( here he shall name the spirits he would have appear , of what order soever they be ) and we command you by him , who said the word and it was done , and by all the names of god , and by the name adonay , el , elchim , elohe zebaoth , elion , esc●rchie , jah , tetragrammaton , saday , lord god most high : we exorcize you , and powerfully command you , that you forthwith appear unto us , here before this circle , in a fair humane shape , without any deformity or tortuosity ; come ye all such , because we command you by the name y and v , which adam heard and spoke , and by the name of god agla , which lot heard and was saved with his family ; and by the name joth , which jacob heard from the angel wrestling with him , and was delivered from the hand of his brother esau ; and by the name anephexeton , which aaron heard and spoke , and was made wise ; and by the name zebaoth , which moses named , and all the rivers and waters in the land of egypt were turned into blood ; and by the name ecerchie oriston , which moses named , and all the rivers brought forth frogs , and they ascended into the houses of the egyptians , destroying all things ; and by the name elion , which moses named , and there was great hail , such as hath not been since the beginning of the world ; and by the name adonay , which moses named , and there came up locusts , which appeared upon the whole land of egypt , and devoured all which the hail had left ; and by the name schemes amathia , which josua called upon , and the sun stayed his course ; and by the name alpha and omega , which daniel named , and destroyed bel and slew the dragon ; and in the name emmanuel , which the three children , sidrach , misach , and abednego sung in the midst of the fiery furnace , and were delivered ; and by the name hagios , and by the seal of adonay , and by ô 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , iscyros , athanatos , paracletus ; and by these three secret names , agla , on , tetragrammaton , i do adjure and contest you ; and by these names , and by all the other names of the living and true god , and by our lord almighty , i exorcize and command you , by him that spake the word and it was done , to whom all creatures are obedient ; and by the dreadful judgement of god ; by the uncertain sea of glass , which is before the face of the divine majesty mighty and powerful ; by the four beasts before the throne , having eyes before and behind , and by the fire round about his throne , and by the holy angels of heaven ; by the mighty wisdom of god , we do powerfully exorcize you , that you appear here before this circle to fulfil our will in all things which shall seem good unto us ; by the seal of baldachia , and by this name primeumaton , which moses named , and the earth opened and swallowed up corah , dathan , and abiram ; and in the power of that name primeumaton , commanding the whole host of heaven , we curse you and deprive you from all your office , joy and place , and do bind you in the depth of the bottomless pit , there to remain until the day of the last judgement ; and we bind you into eternal fire , and into the lake of fire and brimstone , unless you forthwith appear here before this circle to do our will : therefore come ye by these names , adonay zebaoth , adonay amioram ; come ye , come ye , adonay commandeth you ; saday , the most mighty and dreadful king of kings , whose power no creature is able to resist , be unto you most dreadful , unless ye obey , and forthwith affably appear before this circle , let miserable ruine and fire unquenchable remain with you : therefore come ye in the name of adonay zebaoth , adonay amioram ; come , come , why stay you ? hasten : adonay , saday , the king of kings commands you ; el , aty , titeip , azia , hin , jen , minosel , achadan , vay , vaah , ey , haa , eye , exe , a , el , el , el , a , hy , hau , hau , hau , va , va , va , va. a prayer to god , to be said in the four parts of the world , in the circle . amorule , taneha , latisten , rabur , teneha , latisten , escha , aladia , alpha & omega , leyste , oriston , adonay : o my most merciful heavenly father , have mercy upon me , although a sinner ; make appear the arm of thy power in me this day ( although thy unworthy child ) against these obstinate and pernicious spirits , that i by thy will may be made a contemplator of thy divine works , and may be illustrated with all wisdom , and alwayes worship and glorifie thy name . i humbly implore and beseech thee , that these spirits which i call by thy judgement , may be bound and constrained to come , and give true and perfect answers to those things which i shall ask them , and that they may declare and shew unto us those things which by me or us shall be commanded them , not hurting any creature , neither injuring nor terrifying me or my fellows , nor hurting any other creature , and affrighting no man ; but let them be obedient to my requests in all these things which i command them . then let him stand in the middle of the circle , and hold his hand towards the pentacle , and say , per pentaculum salomonis advocavi , dent mihi responsum verum . by the pentacle of solomon i have called you , give me a true answer . then let him say , beralanensis , baldachiensis , paumachiae & apologiae sodes , per reges potestatesque magnanimas , ac principes praepotentes , genio , liachidae , ministri tartareae sedes : primac , hic princeps sedis apologiae nona cohorte : ego vos invoco , & invocando vos conjuro , atque superna majestatis munitus virtute , potenter imperio , per 〈◊〉 qui dixit , & factum est , & cui obediunt omnes creaturae : & per hoc nomen ineffabile , tetragrammaton יהוה jehovah , in quo est plasmatum omne seculum , quo andito elementa corruunt , aer concutitur , mare retrograditur , ignis extinguitur , terra tremit , omnesque exercitus coelestium , terrestrium , & infernorum tremunt , turbantur & corruunt : quatenus cito & sine mord & omni occasume remota , ab universis mundi partibus veniatis , & rationabiliter de omnibus quaecunque interrogavero , respondeatis vos , & veniatis pacifice , visibiles , & affabiles : nunc & sine mora manifestantes quod cupimus : conjurati per nomen aeterni vivi & veri dei helioren , & mandata nostra perficientes , persistentes semper usquead finem , & intentionem meam , visibiles nobis , & effabiles , clara voec nobis , intelligibile , & sine omni ambiguitate . beralanensis , baldachiensis , paumachiae & apologiae sedes , by the most mighty kings and potestates , and the most powerful princes genio , liachidae , ministers of the tartarean seat , chief prince of the seat of apologia in the ninth legion ; i invoke you , and by invocating conjure you , and being armed with power from the supream majesty , i strongly command you , by him who spoke and it was done , and to whom all creatures are obedient ; and by this ineffable name tetragrammaton jehovah , which being heard the elements are overthrown , the air is shaken , the sea runneth back , the fire is quenched , the earth trembleth , and all the hosts of celestials , terrestrials and infernals do tremble , and are troubled and confounded together : wherefore forthwith and without delay , do you come from all parts of the world , and make rational answers unto all things i shall ask of you ; and come ye peaceably , visibly , and affably , now without delay manifesting what we desire , being conjured by the name of the eternal , living and true god helioren , and fulfil our commands , and persist unto the end , and according to our intention , visibly and affably speaking unto us with a clear voice , intelligible and without any ambiguity . visions and apparitions . qvibus vite peractis , apparebunt infinitae visiones , & phantasmata pulsantia organa & omnis generis instrumenta musica , idque fit a spiritibus , ut terrore compulsi socii abeant a circulo , quia nihil adversus magistrum possunt . post haec videbis infinitos sagittarios cum infinita multitudine bestiarum horribilem : quae ita se componunt , ac si vellent devorare socios : & tamen nil timeant . tunc sacerdos sive magister , adhibens manum pentaculo , dicat : fugiat hinc iniquitas vestra , virtute vexilli dei. et tunc spiritus obedire magistro coguntur , & socii nil amplius videbunt . then let the exorcist say , stretching out his hand to the pentacle , ecce pentaculum salomonis , quod ante vestram adduxi praesentiam : ecce personam exorcizatoris in medio exorcismi , qui est optime a deo munitus , intrepidus , providus , qui viribus potens vos exorcizando invocavit & vocat . venite ergo cum festinatione in virtute nominum istorum , aye , saraye , aye , saraye , aye , saraye , ne differatis venire , per nomina aeterna dei vivi & veri eloy , archima , rabur : & peri hoc praesens pentaculum , quòd super vos potenter imperat : & per vinturem coelestium spirituum dominorum vestrorum : & per personam exorcizatoris , conjurati , festinati venire & obedire praeceptori vestro , qui vocatur octinomos . his peractis , sibiles in quatuor angulis mundi . et videbis immediate magnos motus : & cum videris , dicas : quid tardatis ? quid moramini ? quid facitis ? praeparate vos & obedite praeceptori vestro , in nomine domini bathat , vel vachat super abrac ruens , superveniens , abeor super aberer . tunc immediate venient in sua forma propria . et quando videbis cos juxta circulum , ostende illis pentaculum cooperatum syndone sacro , & discooperiatur , & dicat , ecce conclusionem vestram , nolite fieri inobedientes . et subito videbis eos in pacificae forma : & dicent tibi , pete quid vis , quia nos sumus parati complere omnia mandata tua , quia dominus ad haec nos subjugavit . cum autem apparuerint spiritus , tunc dicas , bene veneritis spituus , vel reges nobilissimi , quia vos vocavi per illum cui omne genu flectitur , coelestium , terrestrium & infernorum : cujus in manu omnia regna regum sunt , nec est qui suae contrarius esse possit majestati . quatenus constringuo vosi ut hic ante circulum visibiles , affabiles permanetis , tamdiu tamque constantes , nec sint licentia mea recedatis , donec meam sine fallacia aliqua & veredice perficiatis voluntatem , per potentiae illius virtutem , qui mare posuit terminum suum , quem praeterire non potest , & lege illius potentiae , non pertransit fines suos , dei scilicet altissimi , regis , domini , qui cuncta creavit , amen . then command what you will , and it shall be done . afterwards license them thus : † in nomine patris , † filii , & † spiritus sancti , ite in pace ad loca vestra : & pax sit inter nos & vos , parati sitis venire vocati . visions and apparitions . these things duly performed , there will appear infinite visions and phantasms , beating of organs and all kinds of musical instruments , which is done by the spirits , that with the terror they might force the companions to go out of the circle , because they can do nothing against the master . after this you shall see an infinite company of archers , with a great multitude of horrible beasts , which will so compose themselves , as if they would devour the fellows : nevertheless fear nothing . then the priest or master holding his hand toward the pentacle , shall say , avoid hence these iniquities by vertue of the banner of god ; and then will the spirits be compelled to obey the master , and the company shall see no more . then let the exorcist , stretching out his hand to the pentacle , say , behold the pentacle of solomon which i have brought before your presence . behold the person of the exorcist in the middle of the exorcism , who is armed by god , and without fear , and well provided , who potently invocateth and calleth you by exorcizing ; come therefore with speed , in the virtue of these names , aye , seraye , aye , seraye ; defer not to come by the eternal names of the living and true god , eloy , archima , rabur , and by the pentacle here present , which powerfully reigns over you , and by virtue of the celestial spirits your lords , and by the person of the exorcist ; being conjured , make haste to come and yield obedience to your master , who is called octinomos . this being performed , there will be hissings in the four parts of the world , and then immediately you shall see great motions ; and when you see them , say , why stay you ? wherefore do you delay ? what do you ? prepare your selves and be obedient to your master , in the name of the lord rath 〈…〉 or vachat rushing upon abrac , abeor coming upon aberer . then they will immediately come in their proper form ; and when you see them before the circle , shew them the pentacle covered with fine linnen ; uncover it and say , behold your conclusion , if you refuse to be obedient ; and suddenly they will appear in a peaceable form , and will say , ask what you will , for we are prepared to fulfil all your commands , for the lord hath subjected us hereunto : and when the spirits have appeared , then you shall say , welcome spirits , or most noble kings , because i have called you through him to whom every knee doth bow , both of things in heaven and things in earth , and things under the earth , in whose hands are all the kingdoms of kings , neither is there any that can contradict his majesty . wherefore i bind you , that you remain affable and visible before this circle , so long and so constant ; neither shall ye depart without my licence , until you have truly and without any fallacy performed my will , by virtue of his power who hath set the sea her bounds , beyond which these cannot pass , nor go beyond the law of his power , to wit , of the most high god , lord and king , who hath created all things , amen . † in the name of the father , † and of the son , † and of the holy ghost , go in peace unto your places ; peace be between us and you , be ye ready to come when ye are called . these are the things which peter de abano hath spoken concerning magical elements . but that you may the better know the manner of composing a circle , i will set down one scheme ; so that if any one would make a circle in spring time for the first hour of the lords day , it must be in the same manner as is the figure following . the figure of a circle for the first hour of the lords day , in spring-time . varcan rex tus andas cynabal michel michail ▪ dardid · huratapel · talui · caracasa · cor ▪ amatiel · commissores · spughguel · amaday abraym aquista yayn ✚ tetragrammaton ✚ adonay / ✚ ✚ eloy / ✚ ✚ agla / ✚ alpha et ω it remaineth now , that we explain the week , the several dayes thereof ; and first of the lords day . considerations of the lords day . the angel of the lords day , his sigil , planet , sign of the planet , and the name of the fourth heaven . michaīel ☉ ♌ symbol for fourth heaven machen the angels of the lords day . michael , dardiel , huratapal . the angels of the air ruling on the lords day . varcan , king. his ministers . tus , andas , cynabal . the winde which the angels of the air abovesaid are under . the north-winde . the angel of the fourth heaven , ruling on the lords day , which ought to be called from the four parts of the world . at the east . samael . gabriel . baciel . vionatraba . atel . at the west . anael . burchat . pabel . suceratos . vstael . capabili . at the north. aiel . sapiel . aniel , vel aquiel . matuyel . masgabriel . at the south . haludiel . vriel . machasiel . naromiel . charsiel . the perfume of the lords day . red sanders . the conjuration of the lords day . conjuro & confirmo super vos angeli fortes dei , & sancti , in nomine adonay , eye , eye , eya , qui est ille , qui fuit , est & erit , eye , abraye : & in nomine saday , cados , cados , cados , alte sedentis super cherubin , & per nomen magnum ipsius dei fortis & potentis , exaltatique super omnes coelos , eye , saraye , plasmatoris seculorum , qui creavit mundum , coelum , terram mare , & omnia quae in eis sunt in primo die , & sigillavit ea sancto nomine suo phaa : & per nomina sanctorum angelorum , qui dominantur in quarto exercitu , & serviunt coram potentissimo salamia , angelo magno & honorato : & per nomen stella , quae est sol , & per signum , & per immensum nomen dei vivi , & per nomina omnia praedicta , coniuro te michael angele magne , qui es praepositus diei dominicae : & per nomen adonay , dei israel , qui creavit mundum & quicquid in eo est , quod pro melabores , & adimpleas omnem meam petitionem , juxta meum velle & votum meum , in negotio & causa mea . and here thou shalt declare thy cause and business , and for what thing thou makest this conjuration . the conjuration of the lords day . i conjure and confirm upon you , ye strong and holy angels of god , in the name adonay , eye , eye , eya , which is he who was , and is , and is to come , eye abray ; and in the name saday , cados , cados , cados , sitting on high upon the cherubin ; and by the great name of god himself , strong and powerful , who is exalted above all heavens , eye saray , maker of the world who created the world , the heaven , the earth , the sea , and all that in them is in the first day , and sealed them with his holy name phaa ; and by the name of the holy angels , who rule in the fourth heaven , and serve before the most mighty salamia , an angel great and honourable ; and by the name of his star , which is sol ; and by his sign ; and by the immense name of the living god , and by all the names aforesaid , i conjure thoe michael , oh great angel , who art chief ruler of the lords day ; and by the name adonay , the god of israel , who hath created the world , and all , that therein is , that thou labour for me , and fulfil all my petitions , according to my will and desire , in my cause and business . the spirits of the air of the lords day , are under the north winde ; their nature is to procure gold , gemmes , carbuncles , riches ; to cause one to obtain favour and benevolence ; to dissolve the enmities of men ; to raise men to honors ; to carry or take away infirmities . but in what manner they appear , it 's spoken already in the former book of magical ceremonies . considerations of munday . the angel of munday , his sigil , planet , the sign of the planet , and name of the first heaven . gabriel ☾ ♋ symbol for first heaven shamain the angels of munday . gabriel . michael . samael . the angels of the air ruling on munday . arcan , king. his ministers . bilet . missabu . abuzaha . the winde which the said angels of the air are subject to . the west-winde . the angels of the first heaven , ruling on munday , which ought to be called from the four parts of the world . from the east . gabriel . deamiel . gabrael . janael . madiel . from the west . sachiel . bachanael . zaniel . corabael . habaiel . from the north. mael . baliel . vvael . balay . valnum . humastrau . from the south . curaniel . hanun . dabriel . anayl . darquiel . vetnel . the perfume of munday . aloes . the conjuration of munday . conjuro & confirmo super vos angeli fortes & boni , in nomine adonay , adonay , adonay , eye , eye , eye , cados , cados , cados , achim , achim , ja , ja , fortis , ja , qui apparuit monte sinai , cum glorificatione regis adonay , saday , zebaoth , anathay , ya , ya , ya , marinata , abim , jeia , qui maria creavit , stagna & omnes aquas in secundo die , quasdam super caelos , & quasdam in terra . sigillavit mare in alio nomine suo , & terminum , quem sibi posuit , non praeteribit : & per nomina angelorum , qui dominantur in primo exercitu , qui serviunt orphaniel angelo magno , precioso & honorato : & per nomen stellae , quae est luna : & per nomina praedicta , super te conjuro , scilicet gabriel , qui es praepositus diei lunae secundo , quod pro me labores & adimpleas , &c. as in the conjuration of sunday . the conjuration of munday . i conjure and confirm upon you ye strong and good angels , in the name adonay , adonay , adonay , eye , eye , eye , cados , cados , cados , achim , achim , ja , ja , strong ja , who appeared in mount sinai , with the glorification of king adonay , saday , zebaoth , anathay , ya , ya , ya , marinata , abim , jeia , who created the sea and all lakes and waters in the second day , which are above the heavens and in the earth , and sealed the sea in his high name , and gave it bounds , beyond which it cannot pass : and by the names of the angels , who rule in the first legion , who serve orphaniel , a great , precious and honourable angel , and by the name of his star , which is ☽ ; and by all the names aforesaid , i conjure thee gabriel , who art chief ruler of munday the second day , that for me thou labour and fulfil , &c. the spirits of the air of munday , are subject to the west-winde , which is the winde of the moon : their nature is to give silver ; to convey things from place to place ; to make horses swift , and to disclose the secrets of persons both present and future : but in what manner they appear , you may see in the former book . considerations of tuesday . the angel of tuesday , his sigil , his planet , the sign governing that planet , and the name of the fifth heaven . samael ... ♂ ♈ . ♏ . symbol of fifth heaven machon . the angel of tuesday . samael . satael . amabiel . the angels of the air ruling on tuesday . samax , king. his ministers . carmax . ismoli . paffran . the winde to which the said angels are subject . the east-winde . the angels of the fifth heaven ruling on tuesday , which ought to be called from the four parts of the world . at the east . friagne . calzas . guael . arragon . damael . at the west . lama . soncas . irel. astagna . jazel . lobquin . isiael . at the north. rahumel . seraphiel . hyniel . mathiel . rayel . fraciel . at the south . sacriel . osael . janiel . vianuel . galdel . zaliel . the perfume of tuesday . pepper . the conjuration of tuesday . conjuro & confirmo super vos , angeli fortes & sancti , per nomen ya , ya , ya , he , he , he , va , hy , hy , ha , ha , ha , va , va , va , an , an , an , aie , aie , aie , el , ay , elibra , eloim , eloim : & per nomina ipsius alti dei , qui fecit aquam aridam apparere , & vocavit terram , & produxit arbores , & herbas de ea , & sigillavit super eam cum precioso , honorato , metuendo & sancto nomine suo : & per nomen angelorum dominantium in quinto exercitu , qui serviunt acimoy angelo magno , forti , potenti , & honorato : & per nomen stellae , quae est mars : & per nomina praedicta conjuro super te samael , angele magne , qui praepositus es diei martis : & per nomina adonai , dei vivi & veri , quod pro me labores , & adimpleas , &c. as in the conjuration of sunday . the conjuration of tuesday . i conjure and confirm upon you , ye strong and holy angels , by the name ya , ya , ya , he , he , he , va , hy , hy , ha , ha , va , va , va , an , an , an , aie , aie , aie , el , ay , elibra , eloim , eloim ; and by the name of that high god who made the dry land appear , and called it earth , and brought forth herbs and trees out of the same , and sealed the same with his precious , honourable , feareful and holy name ; and by the name of the angels ruling in the fifth heaven , who serve acimoy , a great angel , strong , powerful , and honourable ; and by the name of his starre which is mars ; and by the names aforesaid , i conjure upon thee samael , who art a great angel , and art cheife ruler of tuesday ; and by the name adonay , the living and true god , that for me thou labour and fulfill , &c. the spirits of the air of tuesday are under the east-winde : their nature is to cause wars , mortality , death and combustions ; and to give two thousand souldiers at a time ; to bring death , infirmities or health . the manner of their appearing you may see in the former book . considerations of wednesday . the angel of wednesday his sigil , planet , the signe governing the planet , and the name of the second heaven . raphaël ☿ ♊ ♍ symbol for second heaven raquie the angels of wednesday . raphael . miel . serapiel . the angels of the air ruling on wednesday . mediat or modiat , rex . ministers . suquinos . sallales . the winde to which the said angels of the air are subject . the southwest-winde . the angels of the second heaven governing wednesday , which ought to be called from the four parts of the world . at the east . mathlai . tarmiel . barabo . at the west . jerescus . mitraton . at the north. thiel . venabel . vcirnuel . rael . velel . jeriabel . abuiori . at the south . miliel . caluel . nelapa . vel. babel . laquel . the fumigation of wednesday . mastick . the conjuration of wednesday . conjuro & confirmo vos angeli fortes , sancti & potentes , in nomine fortis , metuendissimi & benedicti ja , adonay , eloim , saday , saday saday , eie , eie , eie asamie , asaraie : & in nomine adonay dei israel , qui creavit luminaria magna , ad distinguendum diem à nocte : & per nomen omnium angelorum deservientium in exercitu secundo coram tetra angelo majori atque foris & potenti : & per nomen stellae , quae est mercurius : & per nomen sigilli , quae sigillatur à deo fortissimo & honorato : per omnia praedicta super te raphael angele magne , conjuro , qui es praepositus diei quartae : & per nomen sanctum quod erat scriptum in fronte aaron sacerdotis altissimi creatoris : & per nomina angelorum , qui in gratiam salvatoris confirmati sunt : & per nomen sedis animalium , habentium senas alas , quòd pro me labores , &c. as in the conjuration of sunday . the conjuration of wednesday . i conjure and confirm upon you , ye strong , holy and potent angels , in the name of the most strong , most dreadfull , and blessed ja , adonay , eloim , saday , saday , saday , eie , eie , eie , asamie , asaraie ; and in the name of adonay , the god of israel , who created the two great lights to distinguish the day from the night ; and by the name of all the angels serving in the second host , before tetra , a great strong and powerful angell ; and by the name of his star which is mercury ; and by the name of the seal which is sealed by god most mighty and honourable : by all things before spoken , i conjure upon thee raphael a great angel , who art chief ruler of the fourth day , and by the holy name which was written in the forehead of aaron the priest of the most high creator , and by the names of the angels who are confirmed into the grace of our saviour ; and by the name of the seat of the animals having six wings , that for me thou labour , &c. the spirits of the air of wednesday are subject to the south-west-winde : their nature is to give all metals ; to reveal all earthly things past , present and to come ; to pacifie judges , to give victories in war , to re-edifie , and teach experiments and all decayed sciences , and to change bodies mixt of elements conditionally out of one into another ; to give infirmities or health ; to raise the poor , and cast down the high ones ; to binde or loose spirits ; to open locks or bolts : such-kinde of spirits have the operation of others , but not in their perfect power , but in virtue or knowledge . in what manner they appear , it is before spoken . considerations of thursday . the angel of thursday , his sigil , planet , the signe of the planet , and the name of the fixth heaven . the angel of wednesday his sigil , planet , the signe governing the planet , and the name of the second heaven . sachiel ♃ ♐ ♓ symbol for sixth heaven zebul . the angels of thursday . sachiel , castiel , asasiel . the angels of the air governing thursday . suth , rex . ministers . maguth , gutrix . the winde which the said angels of the air are under . the south-winde . but because there are no angels of the air to be found above the fifth heaven , therefore on thursday say the prayers following in the four parts of the world . at the east . o deus magne & excelse , & honorate per infinita secula . that is to say , o great and most high god , honoured world without end . at the west . o deus sapiens , & clare , & juste , ac divina clementia : ego rogo te piissime pater , quod meum petitionem , quod meum opus , & meum laborem bodie debeam complere , & perfectè intelligere . tu qui vivis & regnas per infinita secula seculorum , amen . that is to say , o wise , pure and just god , of divine clemency , i beseech thee most holy father , that this day i may perfectly understand and accomplish my petition , work , and labour ; thou who livest and reignest world without end , amen . at the north. o deus potens , fortis , & sine principio . that is to say , o god strong and mighty from everlasting . at the south . o deus potens & misericors . that is to say , o mighty and merciful god. the perfume of thursday . saffron . the conjuration of thursday . conjuro & confirmo super vos , angeli sancti , per nomen cados , cados , cados , eschereie , eschereie , eschereie , hatim ya , fortis firmator seculorum , cantine , jaym , janic , anie , calbat , sabbac , berisay , alnaym : & per nomen adonay , qui creavit pisces reptilia in aquis , & aves super faciem terrae , volantes versus coelos die quinto : & per nomina angelorum servientium in sexto exercitu coram pastore angelo sancto & magno & potenti principe : & per nomen stelle , quae est jupiter , & per nomen sigilii sui : & per nomen adonay , summi dei , omnium creatoris : & per nomen omnium stellarum , & per vim & virtutem earum : & per nomina praedicta , conjuro te sachiel angele magne , qui es praepositus diei jovis , ut pro me labores , &c. as in the conjuration of the lords day . the conjuration of thursday . i conjure and confirm upon you , ye holy angels , and by the nme cados , cados , cados , eschereie , eschereie , eschereie , hatim , ya , strong founder of the worlds , cantine , jaym , janic , anic , calbot , sabbac , berisay , alnaym : and by the name adonay , who created fishes , and creeping things in the waters , and birds upon the face of the earth , and flying towards heaven , in the fifth day ; and by the names of the angels serving in the sixth host , before pastor , a holy angel , and a great and powerful prince ; and by the name of his star which is jupiter , and by the name of his seal , and by the name adonay , the great god , creator of all things ; and by the name of all stars and by their power and virtue , and by all the names aforesaid , i conjure thee sachiel a great angel , who art chiefe ruler of thursday , that for me thou labour , &c. the spirits of the air of thursday , are subject to the south winde ; their nature is to procure the love of women , to cause men to be merry and joyful ; to pacifie strife and contentions ; to appease enemies ; to heal the diseased , and to disease the whole ; and procureth losses , or taketh them away . their manner of appearing is spoken of already . considerations of friday . the angel of friday , his sigil , his planet , the signe governing that planet , and name of the third heaven . anaël . ♀ ♉ ♎ symbol for third heaven sagun . the angels of friday . anael . rachiel . sachiel . the angels of the air reigning on friday . sarabotes , king. ministers . amahiel . aba . abalidoth . blaef . the winde which the said angels of the air are under . the west-winde . angels of the third heaven , ruling on friday , which are to be called from the four parts of the world . at the east . setchiel . tamael . chedusitaniel . tenaciel . corat . at the west . turiel . kadie . coniel . maltiel . babiel . huphaltiel . at the north. peniel . raphael . penael . raniel . penat . doremiel . at the south . porna . samael . sachiel . santanael . chermiel . famiel . the perfume of friday . pepperwort . the conjuration of friday . conjuro & confirmo super vos angeli fortes , sancti atque potentes , in nomine on , hey , heya , ja , je , adonay , saday , & in nomine saday , qui creavit quadrupedia & animalia reptilia , & homines in sexto die , & adae dedit potestatem super omnia animalia ; unde benedictum sit nomen creatoris in loco suo : & per nomina angelorum servientium in tertio exercitu , coram dagiel angelo magno , principe forti atque potenti : & per nomen stellae quae est venus : & per sigillum ejus , quod quidem est sanctum : & per nomin● praedicta conjuro super te anael , qui es praepositus diei sextae , ut pro me labores , &c. as before in the conjuration of sunday . the conjuration of friday . i conjure and confirm upon you ye strong angels , holy and powerful ; in the name on , hey , heya , ja , je , adonay , saday , and in the name saday , who created fourfooted beasts , and creeping things , and man in the sixth day , and gave to adam power over all creatures ; wherefore blessed be the name of the creator in his place : and by the name of the angels serving in the third host , before dagiel a great angel , and a strong and powerful prince ; and by the name of the star which is venus , and by his seal which is holy , and by all the names aforesaid , i conjure upon thee anael , who art chiefe ruler of the sixth day , that thou labour for me , &c. the spirits of the air of friday are subject to the west-winde ; their nature is to give silver ; to excite men , and incline them to luxury ; to reconcile enemies through luxury ; and to make marriages ; to allure men to love women ; to cause , or take away infirmities ; and to do all things which have motion . considerations of saturday , or the sabbath day . the angel of saturday , his seal , his planet , and the signe governing the planet . cassiel ♄ ♑ ♒ symbol for the seventh heaven   the angels of saturday . cassiel . machatan . vriel . the angels of the air ruling on saturday . maymon , king. ministers . abumalith . assaibi . balidet . the winde which the said angels of the air aforesaid are under . the southwest-winde . the fumigation of saturday . sulphur . it is already declared in the consideration of thursday , that there are no angels ruling the air , above the fifth heaven : therefore in the four angles of the world , use those orations which you see applied to that purpose on thursday . the conjuration of saturday . conjuro & confirmo super vos caphriel vel cassiel , machatori , & seraquiel angeli fortes & potentes : & per nomen adonay , adonay , adonay , eie , eie , eie , acim , acim , cados , cados , ina vel ima , ima , saclay , ja , sar , domini formatoris seculorum , qui in septimo die quievit : & per illum qui in beneplacito suo filiis israel in haereditatem observandum dedit , ut eum firmter custodirent , & sanctificarent , ad habendam inde bonam nam in alio seculo remunerationem : & per nomina angelorum servientium in exercitu septimo pooel angelo magno , & potenti principi ; & per nomen stellae quae est saturnus , & per sanctum sigillum ejus : & per nomina praedicta conjuro super te caphriel , qui praepositus es diei septimae quae est dies sabbati , quod pro me labores , &c. as it is set down in the conjuration of the lords day . the conjuration of saturday . i conjure and confirm upon you , caphriel , or cassiel , machator , and seraquiel , strong and powerful angels ; and by the name adonay , adonay , adonay , eie , eie , eie , acim , acim , acim , cados , cados , ina , or ima , ima , sallay , ja , sar , lord and maker of the world , who rested on the seventh day : and by him who of his good pleasure gave the same to be observed by the children of israel , throughout their generations , that they should throughly keep and sanctify the same , to have thereby a good reward in the world to come , and by the names of the angels serving in the seventh host , before booel , a great angel and powerful prince ; and by the name of his star , which is saturn ; and by his holy seal ; and by the names before spoken , i conjure upon thee caphriel , who art chiefe ruler of the seventh day , which is the sabbath day , that for me thou labour , &c. the spirits of the air of saturday are subject to the south-west-winde : the nature of them is to sow discords , hatred , evil thoughts and cogitations ; to give leave freely to slay and kill every one , and to lame or maim every member . their manner of appearing is declared in the former book . tables of the angels of the hours , according to the course of the dayes . sunday . hours of the day . angels of the hours . 1. yayn . michael . 2. janor . anael . 3. nasnia . raphael . 4. salla . gabriel . 5. sadedali . cassiel . 6. thamur . sachiel . 7. ourer . samael . 8. tanic . michael . 9. neron . anael . 10. jayon . raphael . 11. abay . gabriel . 12. natalon . cassiel . hours of the night . angels of the hours . 1. beron. sachiel . 2. barol . samael . 3. thanu . michael . 4. athir . anael . 5. mathun . raphael . 6. rana . gabriel . 7. netos . cassiel . 8. tafrac . sachiel . 9. sassur . samael . 10. aglo . michael . 11. calerna . anael . 12. salam . raphael . munday . hours of the day . angels of the hours . hours of the night . angels of the hours . 1. yayn . gabriel . 1. beron. anael . 2. janor . cassiel . 2. barol . raphael . 3. nasnia . sachiel . 3. thanu . gabriel . 4. salla . samael . 4. athir . cassiel . 5. sededali . michael . 5. mathon . sachiel . 6. thamur . anael . 6. rana . samael . 7. ourer . raphael . 7. netos . michael . 8. tanic . gabriel . 8. tefrac . anael . 9. neron . cassiel . 9. sassur . raphael . 10. jayon . sachiel . 10. aglo . gabriel . 11. abay . samael . 11. calerno . cassiel . 12. natalon . michael . 12. salam . sachiel . tuesday . hours of the day . angels of the hours . hours of the night . angels of the hours . 1. yayn . samael . 1. beron. cassiel . 2. janor . michael . 2. barol . sachiel . 3. nasnia . anael . 3. thanu . samael . 4. salla . raphael . 4. athir . michael . 5. sadedali . gabriel . 5. mathon . anael . 6. thamur . cassiel . 6. rana . raphiel . 7. ourer . sachiel . 7. netos . gabriel . 8. tanie . samael . 8. tafrac . cassiel . 9. neron . michael . 9. sassur . sachiel . 10. jayon . anael . 10. aglo . samael . 11. abay . raphael . 11. calerna . michael . 12. natalon . gabriel . 12. salam . anael . wednesday . hours of the day . angels of the hours . hours of the night . angels of the hours . 1. yayn . raphael . 1. beron. michael . 2. janor . gabriel . 2. barol . anael . 3. nasnia . cassiel . 3. thann . raphael . 4. salla . sachiel . 4. athir . cassiel . 5. sadedali . samael . 5. mathon . sachiel . 6. thamur . michael . 6. rana . sachiel . 7. ourer . anael . 7. netos . samael . 8. tanic . raphael . 8. tafrac . michael . 9. neron . gabriel . 9. sassur . anael . 10. jayon . cassiel . 10. aglo . raphael . 11. abay . sachiel . 11. calerna . gabriel . 12. neron . samael . 12. salam . cassiel . thursday . hours of the day . angels of the hours . hours of the night . angels of the hours . 1. yayn . sachiel . 1. beron. gabriel . 2. janor . samael . 2. barol . cassiel . 3. nasnia . michael . 3. thanu . sachiel . 4. salla . anael . 4. athir . samael . 5. sadedali . raphael . 5. maton . michael . 6. thamur . gabriel . 6. rana . anael . 7. ourer . cassiel . 7. netos . raphael . 8. tanic . sachiel . 8. tafrac . gabriel . 9. neron . samael . 9. sassur . cassiel . 10. jayon . michael . 10. aglo . sachiel . 11. abay . anael . 11. calerna . samael . 12. natalon . raphael . 12. salam . michael . friday . hours of the day . angels of the hours . hours of the night . angels of the hours . 1. yayn . anael . 1. beron. samael . 2. janor . raphael . 2. barol . michael . 3. nasnia . gabriel . 3. thanu . anael . 4. salla . cassiel . 4. athir . raphael . 5. sadedali . sachiel . 5. maton . gabriel . 6. thamur . samael . 6. rana . cassiel . 7. ourer . michael . 7. netos . sachiel . 8. tanic . anael . 8. tafrac . samael . 9. neron . raphael . 9. sassur . michael . 10. jayon . gabriel . 10. aglo . anael . 11. abay . cassiel . 11. calerna . raphael . 12. natalon . sachiel . 12. salam . gabriel . saturday . hours of the day . angels of the hours . hours of the night . angels of the hours . 1. yayn . cassiel . 1. beron. raphael . 2. janor . sachiel . 2. barol . gabriel . 3. nasnia . samael . 3. thanu . cassiel . 4. salla . michael . 4. athir . sachiel . 5. sadedali . anael . 5. maton . samael . 6. thamur . raphael . 6. rana . michael . 7. ourer . gabriel . 7. netos . anael . 8. tanic . cassiel . 8. tafrac . raphael . 9. neron . sachiel . 9. sassur . gabriel . 10. jayon . samael . 10. aglo . cassiel . 11. abay . michael . 11. calerna . sachiel . 12. natalon . andel. 12. salam . samael . but this is to be observed by the way , that the first hour of the day , of every country , and in every season whatsoever , is to be assigned to the sun-rising , when he first appeareth arising in the horizon : and the first hour of the night is to be the thirteenth hour , from the first hour of the day . but of these things it is sufficiently spoken . isagoge : an introductory discourse of the nature of such spirits as are exercised in the sublunary bounds ; their original , names , offices , illusions , power , prophesies , miracles ; and how they may be expelled and driven away . by geo. pictorius villinganus dr. in physick . in a discourse between castor and pollux . castor . the greeks do report , that castor and pollux have both proceeded from o●e egge ; but this i scarcely credit , by reason of the difference of your mindes ; for thou affectest the heavens , but she meditates upon the earth and slaughters . pollux . and from thence perhaps was derived that argument , that liberty of lying was alwayes assigned to the greeks . castor . principally . pollux . but it is not to be supposed , that the greeks are vain in all things ; but as many others , when they speak out of a three-footed thing ; whereof also the poet ovid speaks in verse , — nec fingunt omnia graeci . castor . in this proverb i protest they are most true , without any exception , that is , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is , one man to another is a devil . pollux . wherefore believest thou this to be most true , castor ? castor . truly , that man to man is a devil and a ravening wolf , daily events do most certainly prove , if we do but note the treacheries that one man invents daily against another , the robberies , thefts , plunderings , rapes , slaughters , deceits , adulteries , and an hundred vipers of this nature ; the fathers persecute the son , with a serpentine and poisonous biting ; one friend seeks to devour another , neither can the guest be safe with his host . pollux . i confess it is truth thou speakest ; but for ought i hear , thou dost misunderstand the etymologie of the word compared in this proverb ; for daemon here is not an horrible or odious name , but the name of one that doth administer help or succor unto another , and whom pliny calleth a god. castor . therefore dost thou affirm the word daemon in this proverb to signifie any other then a cunning and malicious accuser ? pollux . thou hast not shot besides the mark : for , that there are more daemons then that sublunary one which thou understandest , every one may easily perceive , who hath not negligently read the opinions of the most excellent plato . castor . i desire therefore , that thou wouldst not conceal such his writings ; but that i may apprehend the marrow thereof . pollux . i will embrace such thy desire , for truly i do delight to treat with thee concerning this subject ; mark therefore , and give attention . plato divided the orders of devils or spirits into three degrees , which as they are distinct in the greatness of their dignity , so also they are different in the distance and holding of their places . and the first order he ascribeth to those spirits whose bodies are nourished of the most pure element of air , wrought and joyned together , in a manner , as it were with splendid threeds , not having so much reference to the element of fire , that they may be perspicuous to the fight ; neither do they so much participate of the earth , that they may be touched or felt ; and they do inhabit the coelestial theater , attending and waiting on their prince , not to be declared by any humane tongue , or beyond the commands of the most wise god. but the other degree is derived from those spirits which apuleius termeth rational animals , passive in their minde , and eternal in their time , understanding the apostate spirits spread abroad from the bounds and borders of the moon , unto us under the dominion of their prince beelzebub , which before the fall of lucifer had pure clarified bodies ; and now , like unto the former , do wander up and down , after their transgression , in the form of an aiery quality . castor . these i do not conceive are understood in the greek proverb : for these do hurt , and are the accusers and betrayers of men . but proceed . pollux . the third degree of spirits is of a divine deitie , which is called by hermes , a divine miracle to man , if he do not degenerate from the kingly habit of his first form ; whom therefore of this kinde the greeks and plato have called daemons , that is , god ; and that man may be like unto god , and profitable and commodious one to another ; and so also ( the syrian being witness ) we have known plato himself to have been called daemon , because he had set forth very many things of very high matters , for the good of the commonwealth ; and so likewise aristotle , because he very largely disputed of sublunaries , and all such things as are subject to motion and sence . homer calleth god and evil spirits , daemons , without putting a discrimination . castor . thou hast committed the ship to the waves , pollux ; therefore cease not to proceed , and declare something more concerning the office and imployment of these spirits , to whom plato attributeth the second degree , and calleth them lunaries . pollux . what shall i say ? castor . in the first place , declare wherefore thou hast before termed these spirits cunning and much knowing accusers . pollux . saint augustine unfoldeth this difficulty , and saith , that a devil doth so far signifie the cunning and much knowing quickness and vivacity of his deceiful wit , that by the congruent and agreeable seminal permixtures of elements , he doth so know the secrets and unknown vertues of men , as those things which may be effected and wrought by themselves successively and leisurely according to the course of nature , he by a speedy hasting or forcing of the works of nature , or by his own art , sooner bringeth the same to pass . an example hereof he giveth in the wise men of pharoah , who immediately brought forth frogs and serpents at the commandment of the king , which nature more slowly and leisurely procreateth . castor . thou hast excellently answered to the question , pollux ; but adde something concerning the original of those spirits which do resist and refuse vertue ; for oftentimes doubting , i have been perswaded that such erynnes as are from god , do not appear out of the earth . pollux . the ecclesiastical scripture everywhere maketh mention of the rising of them ; but i will unfold such a doubt : and there do arise many and various opinions of writers , but more commonly peter lombardus in his book of sentences , draweth his allegations out of st. augustine upon genesis ; to wit , that the devil was before his fall an archangel , and had a fine tender body , composed by god , out of the serenity and purest matter of the skie and air ; but then after his fall from an archangel , he was made an apostate , and his body no more fine and subtil ; but his body was made that it might suffer the effect of a more gross substance , from the quality of the more obscure , dark , and spissious air , which body also was stricken and astonished with the raging madness of pride , did draw away very many which were then angels with him into his service and bondage , that they might be made devils , who for him in this troublesome world do exercise their servile courses for him , and they do compel the inhabitants therein , or rather entice them ; and to this purpose they undertake various endeavours , and do attempt various and manifold horrible studies , that are abominable unto god , and they serve in slavery and thraldom to beelzebub their prince , and are held in most strong captivity . castor . what ? have we the fall of this archangel no where else in holy writ , but in the writings of st. augustine ? pollux . we have also the fall of other angels . castor . where ? pollux . in esaias , to whom thou shalt give the honour of an evangelist , rather then a prophet , because he so fully and plainly foretold of christ and his kingdom : he maketh mention hereof in his 14 chapter . and we have them also spoken of by the apostle peter , when he saith , god spared not his angels which sinned . 2 epist . 2. castor . have the devils a select place appointed them by god , which they inhabit ? pollux . peter the head of the church , in the place before quoted , affirmeth them to be cast headlong into hell , reserved in the chains of hell , from whence ( as cortesius saith ) they never go out , unless it be to tempt , provoke and delude men . but st. augustine the champion of christ , in his book of the agony of a christian , teacheth , that these kinde of spirits do inhabit in the sublunary region . and in his 49 epist . he sets forth , that the most dark and obscure part of the air , is predestinated unto them as a prison , that they may the more neerly cast their nets of enticing and detaining . castor . origen hath taught , that the punishments of the devils are appointed for a time ; what sayst thou to this ? pollux . what shall i say ? unless i should bewail and deplore the opinion of so great a man. castor . wherefore shouldst thou do so ? poll. truly if they have hardened themselves in wickedness , time cannot purge nor cleanse them ; or if they never so much desire it , they can never be able to accomplish it ; for there is no space of repentance , nor time to recal that which is past , given unto them . castor . thou hast now declared that the archangel that became an apostate , did draw away very many other angels with him in his fall , that they might become devils : could not he of his own proper inseparate malice after his fall sufficiently rule over his own province , without the angels that fell with him ? poll. he could : but being allured by that pride , which made him so arrogantly affect the majesty of god , he did so far strive to be like unto god , that he chose very many ministers unto himself , to which in general he doth not commit all things he would have effected , but divers things to divers ministers , as may be gathered from the hebrew astronomers . those which we call jovii , & antemeridianii , which are false gods , that is , lyers , which desire to be esteemed and adored for gods , and they are appointed as servants and slaves to the devil their prince , that they might allure the people of the earth into a common love of themselves , which plato saith , is the fountain of all wickedness , that they may aspire to authority and greatness , covet to be gorgeously clothed , to be called monarchs of the earth in perpetual power , and gods upon earth . it is said , that it was one of these that spoke to our saviour , shewing him all the kingdoms of the earth , saying , all these things will i give thee , if thou wilt fall down and worship me . castor . certainly these meridiani , i have almost declared to appear a madness in libicus sapho and dioclesian the emperor , who accounted , the utmost degree of blessedness was , to be reputed for gods. pollux . truly , this is a certain natural foolishness of the minde , and of humane nature : he began , having taken certain little birds , to teach them by little and little to pronounce humane words , and say , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is , sapho is a great god. which birds when they could pronounce the words perfectly , he sent them abroad for this end and purpose , that flying everywhere abroad , they might repeat those words ; and the people which were ignorant of his deceitful invention , were drawn to believe , that those words were spoken by divine instinct , and thereupon adore and worship him for a god. the other would compel his subjects hereunto , that prostrating themselves down , and lifting up their hands , they should worship him as almighty . castor . but are not they the captives of the devil , who stir up wars , which are called bloody-men in scripture ? poll. the martialists of the north part of the world , are called executioners of vengeance , authors of devastations , and sowers of evil , working and executing judgement with asmodeus , for their king abaddon or apollyon , whom st. john in his revelation , mentioneth to be banished and expelled ; for these spirits have committed to them rapines , hatred , envy , robberies , wrath , anger , the excitements and provocations to sin , war and fury ; sometimes making the meridional spirits their messengers . and arioch the spirit of vengeance , whose work is to cause discord among brethren , to break wedlock , and dissolve conjugal love , that it 's impossible to be renewed ; of these mention is made in the 39 chapter of ecclesiasticus . and esaias the heavenly prophet speaketh of other spirits sent from god to the aegyptians to make them erre , which were spirits of darkness , that is , of lyes ; and this kinde of spirit they call bolichim . castor . is unlawful venery , and excessive gluttony , also to be imputed to the devils ? poll. yes chiefly ; for iamblicus doth assert , that the spirits of the water , of the western part of the world , and some meridional spirits , are predestinated to this purpose ; such as nisrach and kellen , that do so frame and contrive unlawful loves , which produce shame and dishonesty , revellings and gurmandizings , surfetings , with excessive drunkenness , wanton dances , gluttony and vomiting : they wander about lakes , fish-ponds and rivers , and which are the worst , foul and most fraudulent kinde of spirits : and by alcinach an occidental spirit ; he causeth shipwracks , tempests , earthquakes , hail , rain , and frequently subverteth and overturneth ships : and if he will appear visible , he appeareth and is seen in the shape of a woman . the hebrew astronomers before spoken of , do say , that the spirits of the air do cause thunders , lightnings and thunderbolts , that so they might corrupt and infect the air , and produce pestilence and destruction . of such kinde of spirits st. john makes mention in the 9 chapter of the revelation , having m 〈…〉 is for their tutelar , which is a spirit causing heat in the time of noon . ●t . paul calleth him , the prince of the power of the air , and the spirit that ruleth in the children of disobedience . castor . are there so many monsters in phlegeton , pollux ? poll. and many more ; for the same hebrew assertors do declare and maintain , that there are s●●●●●s of the fiery element , raging about like the fierce panthers , which are conversant under the lunary regions , that whatsoever is committed to them , they forthwith execute the same . and there are spirits of the earth , which inhabit in groves , woods and wildernesses , and are the plague and mischief of hunters ; and sometimes they frequent open fields , endeavouring to seduce travellers and passengers out of their right way , or to deceive them with false and wicked illusions ; or else they seek to afflict men with a hurtful melancholy , to make them furious or mad , that they may hurt them , and sometimes almost kill them . the chief of these are sanyaab and achimael , which are oriental spirits , a kinde unapt for wickedness , by reason of the constancy of their dispositions . there are also subterranean spirits , which do inhabit in dens and caverns of the earth , and in remote concavities of mountains , that they might invade deep pits , and the bowels of the earth ; these do dig up metals , and keep treasures , which oftentimes they do transport from one place to another , left any man should make use thereof : they stir up windes with flashing flames of fire : they smite the foundations of buildings , acting frightful daunces in the night , from which they suddenly vanish away , with making a noise and sounds of bells , thereby causing fear in the beholders ; and sometimes dissembling , and faining themselves to be the souls of the dead : notwithstanding they are ignorant in compassing their deceits upon women ; of which company the negromancers do say , is gazael , fegor and anarazol , meridian spirits . castor . how warily ought a man to walk , pollux , amongst so many ginnes and snares ? poll. a man never walketh safely , unless he fortifie and strengthen himself with the armour of god , which is , that his loynes be girt about with truth , and having on the brest-plate of righteousness , let him walk with his feet shod with the preparation of the gospel of peace , and let him take the shield of saith , and the helmet of salvation , whereby he shall dash in pieces all the darts of his adversary . but hear further : there are also besides these , other lying spirits ( although they are all lyers ) yet these are more apt to lye ; they are called pythons , from whence apollo is called pythius . they have a prince , of whom mention is made in the book of the kings , where it is said , i will be a lying spirit in the month of all thy prophets ; from whom the spirits of iniquity do but a little differ , which also are called vessels of wrath . belial , whom they have interpreted to be without any equal , and paul calleth him an apostate or transgressor , is filthily infervient for the worst inventions . plato affirmeth theut to have been such a one , who was the first that found out and invented playes and dice : to whom we will joyn the monk , who invented the use of gunpowder , in his engins of war. of these jacob makes mention in genesis , where he blesseth his sons : he saith , simeon and levi are bloody vessels of iniquity ; oh my soul , come not thou into their counsels . the psalmist termeth these spirits , vessels of death ; esaias calleth them , vessels of fury ; jeremiah , vessels of wrath ; and ezekiel calleth them , vessels of death and destruction . the negromancers do call the said belial , ch●dar , an oriental spirit , which hath under him also the spirits of juglers , who do imitate and endeavour to act miracles , that they may seduce false magicians and wicked persons . it is apparently manifest , that the serpent which deceived eve , was such a seducer , and sat●● is his prince , of whom it is spoken in the revelation , that he should deceive the whole world . and such a one was he , that at tubinga , in the sight of many people devoured a whole chariot and some horses . castor . and what shall be the end of these false prophets , and workers of wickedness ? i can scarce believe that there is any angle or corner in the whole fabrick of the world , that is free from them . pol. scarce the smallest mite that may be seen . castor . therefore dost thou truly call the world the receptacle of those false lights . poll. if it were not most safely purged with the sword of the word of god , it would forthwith be worse . castor . without doubt . poll. nevertheless i have seen many that remain , whom i have not yet inscribed in this frantique catalogue . castor . who are they ? poll. false accusers and spies , obedient to astaroth , who is called a devil among the greeks ; and john calleth him the accuser of the brethren . also there are tempters and deceivers that lie in wait to deceive , who are present with every man ; and these we term evil angels , which have mammon for their king , and they do affect men with an insatiable avarice & thirsty desire after authority and dominion . there are others called lucifugi , which fly from the light , never appearing in the day , but delighting in darkness , maliciously vexing and troubling men , and sometimes by gods permission , either by some touching , breathing or inspiration , do hurt to them : but truly they are a kinde which are unapt for to do much wickedness , because they eschew and fly from any communication with men pliny the second relates , that there was such a one at athens , in a certain spacious house , which anthenodorus the philosopher happened to purchase . and suetonius in his sixth book of caesar , makes mention of another to have long continued in the garden of lamianus . castor . i desire , if it be not too irksom to thee , declare unto me what pliny speaketh concerning this spirit of anthenodorus . poll. the story is something long and prolixious , yet it shall not much trouble me to relate it . it is thus : pliny in the seventh book of his epistles writeth , of a certain large spacious house at athens , which no body would inhabit by reason of the nocturnal incursions of spirits , which were so formidable to the inhabitants , that sometimes in the day-time , and when they were watching , they would cast them into dreams , so alwayes , that the shapes and forms which they then saw , were ever present in their memory . where at length a certain philosopher named anthenodorus happened to purchase that house , and prepared and furnished the same for himself to dwell in ; and because all men had an evil suspition of that house , he forthwith commanded his servants to provide him a bed and tables , that after he had compleated and finished his study he might go to bed . he therefore ( saith pliny ) when he went in ( in the evening ) and applied himself to his study , suddenly beard the locks to shake open , and the chains to be moved ; nevertheless he did not lift up his eyes , nor stirred from his book , but stopped his ears with his fingers , lest that furious tumult might work a vain fear upon him ; but the noise still approaching neerer unto him , at length he looked up , and saw an effigies like unto a finger beckoning and calling unto him ; which he little regarded , until it had touched him three times , and the noise drew neer unto the table ; and then he looked up , and took a light , and beheld the spirit , as it were an old man , worn away with withered leanness and deformity , his beard hanging down long , horrible and deformed hair , his legs and feet were as it were laden with chains and fetters : he went towards a gate which was bolted , and there left the philosopher , and vanished away . castor . what fearful things thou relatest , pollux ! but what was the event of this sad spectacle ? poll. the next day he related the whole matter to the magistrates in order , as he had seen the same , admonishing them that they should dig diligently about the threshold of the door ; for there it was probable they might finde something , which might cause the house to be quiet and habitable . castor . what did they finde ? poll. having digged up the earth , pliny saith , they found a dead carcass , bound and intangled in chains and fetters , his flesh being consumed with devouring time , which without delay they caused to be buried , according to the christian ceremonies . castor . but this being performed , did the house afterwards become quiet and habitable ? poll. yes , very well . castor . what madness therefore possesseth them who prophane and destroy church-yards , where the sacred organs of the holy and blessed spirit do rest ; and do give the bones of the dead for meat to the spirit zazelus , of whom mention is made in the 3 of the kings ; and we read in pausanias , amongst the histories of delphos , that he was called eurynomus . poll. thou shalt finde , that the governours of cities that were of the opinion and judgement of christians , did subvert , destroy and prophane these holy places , that herein the youth might dance their mocking interludes , after the furious sound of the drum or taber , and sing , iopaean ; or , there the poor inferiour old women did sell base trumpery or lupines , which god would have to be purged with holy prayers , for the salvation of souls , or breaking of bread to the hungry . castor . but it is an impious and heathenish thing so to have touched the anointed of god. poll. and worse then heathenish ; for the heathens did highly esteem the rites and ceremonies of burials , as elpinor is witness in homer , where he yieldeth up his life ; and in homer he speaketh to vlysses , i intreat thee , o vlysses , to be mindful of me , and not depart away hence and leave me uninterred , lest that , not being ritely buried , i shall be made the wrath of the gods. and archita the philosopher in flaecus , thus speaketh to the mariner . me quoque divexi rapidus comes rionis illyricis notus obruit undis . at tu nauta vagae ne parce malignus arenae , ossibus & capiti inhumato . particulam dare ; si quodcunque minabitur eurus fluctibus hesperiis , venusinae plectantur silvae , te sospite multaque merces vnde potest tibi defluat aequo . ab jove , neptuno , sacri custode tarenti . negligis immeritis nocituram , post modo te natis fraudem committere : fo rs & , debita jura vicesq , superbae te manent ipsum praecibus non linquar multis teque piacula nulla resolvent . orion's rapid comrade notus , me o'rewhelmed in th' illyrian sea ; oh seaman frowning , not forbear to spread vpon my bones , and inhum'd head , a little fleeting sand ! what th' east doth threat , hesperian waves may only beat vainly venusimu's woods , whilst safe and rich , thou climbst to fortunes highest pitch . jove kind , and neptune too , tarentum's power thou slights ; what on the guiltless score , of thy ensuing sons may fall : like vrne , like funeral , and proud return , may wait thee too ; my curses shall have force whence no atonements get remorse . and palinurus to aeneas in his sixth book of virgils aeneids . nunc me fluctus habent versantque in littore venti , quod te per coeli jucundum lumen & auras per genitorem ora , per spem surgentis juli. eripe me his invicte malis , aut tu mihi terram injice namque potes . i 'm now i' th' waves , winds toss me ' gainst the shore , by heavens rejoycing light i thee implore ; and by the air , by old anchyses too , and by the hopes of young julius , thou vnconquer'd hero , help me but away , from these sad troubles , or my body lay i' th' earth ; for thou canst do 't . castor . have the gentiles so greatly esteemed the ceremony of burials ? pollux . yes , very much ; for their religion did hold that the soul of a body which was uninterred , was void of any intelligible essence , and left to the power and command of a raging furious phansie , and subject to the torment and affliction of corporal qualities ; so that it being an aiery body , sometimes the departed shadow would speak unto his remaining friends , and sometimes evilly vex and torment his enemies with revenge , as in the poet , dido threatneth aeneas , saying , omnibus umbra locis adero dabis improbe penas . my ghost shall every where attend thee , villain i will torment thee . — suetonius , as we have shown before , addeth the like concerning the dead body of c. caligula the emperour in the garden of lamius , being not duly buried ; for this body , because it was only covered with a light turff , did very much disquiet and trouble the possessors of the garden , with violent incursions in the night ; until by his sisters , who were returned from banishment , it was taken up again and ritely and duly by them buried . castor . and the house wherein the same emperour died , could by no other way or means be freed from the fury of these shadows or spirits , as history makes mention , but by burning thereof . pollux . aristotle speaking of miracles , mentioneth a certain mountain in norway , named hechelberg , environed about with the sea , that continually sent forth such lamentable voices , like the yelling and howling of infernal devils , insomuch that the noise and clamour of their terrible roaring might be heard almost a mile ; and the flocking together of great ravens and vultures neer it , did prohibit any access thereunto . and he reporteth that in lyppora neer about the aeolian islands , there was a certain hill from whence in the night there was heard cymbals , and sounds of tinkling instruments of brass , with certain secret and hidden screechings , laughings and roarings of spirits . but even now , castor , thou didst make mention of zazelus , whom also thou didst assert to have been called earynomus by pausania ; i desire thee to shew me something more largely concerning this spirit . castor . they do declare that he lives altogether by the flesh of the dead ; so as sometimes he doth not leave the bones . pollux . saxo grammaticus , in the fifth book of his danish history , doth most truly subscribe their consents and agreements to this thy assertion ; for there he sets before our eyes an admirable history of one asuitus and asmundus , which easily proveth all thy sayings . castor . i beseech thee declare this unto me , pollux . pollux . give attention ; it is thus : asuitus and asmundus had sworn with mutual vows each to other , that he which should live longest of them , would entomb himself alive . now sickness did consume away asuitus before asmundus ; whereupon asmundus for his oath of friendship sake , with his dog and his horse entombed himself alive in a vast deep den ; having carried with him some meat , whereupon a long time he fed . and at length ericus the king of suecia came into that place with an army , and broke open the tomb of asuitus ; ( supposing there had been treasure hid therein ) but when the cave was opened , he drew out asmundus , and brought him into the light , who was covered with a deformed sharp countenance , a deadly deformity , and gored with blood flowing from his fresh wounds . castor . but this story pertaineth not to our purpose . pollux . truly it doth , if you diligently mark these verses , which set forth the cause of his wounds . castor . shew me those verses , if thou hast them . pollux . they are these which follow . quid stupetis qui relictum me colore cernitis ? obsolescit nempe vivus omnis inter mortuos , nescio quo stygii numinis ausu , missus ab inferis spiritus affluit saevis alipedem dentibus edit , infandoque canem praebuit ori , non contentus equi vel canis esu , mox in me rapidos transtulit ungues , discissaque gena sustulit aurem ; hinc laceri vultus horret imago , emicat inque fero vulnere sanguis haud impune tamen monstrifer egit , nam ferro secui mox caput ejus , perfodique nocens stipite corpus . why are ye amaz'd to see me pale ! ' mongst th'dead what 's living needs must fail : by what strange warrant from black hell , a spirit sent , i know not , fell with merciless teeth upon my horse , and next my dog without remorse , devour'd : but not with dog and horse contented , he on me the force of his sharp nails try'd , hence did tear , part of this cheek , and one whole ear ; so my torn face doth look thus ill , and all this blood appeareth still . but yet this monstrous fiend from me , i do assure you escap'd not free ; his head my sword did from him take , and 's trunk to th'ground i fixt with stake . castor . i observe here , that asmundus did cut the head of the spirit zazelus or eurynomus , and struck and pierced his body with a club ; what ? have spirits bodies , that may be seen and handled by men ? pollux . cortesius doth not deny , but that their natures may receive the habit and covering of vegetable bodies , and be transformed in several kindes of shapes , whereby they can the more craftily and subtilly delude and deceive the improvident wits of men . basilius magnus also testifieth the same , and witnesseth , that they have bodies appropriate to themselves , as likewise also have the pure angels . psellus a necromancer doth also report the same ; and he also teacheth , that sometimes they sleep or rest , and do change their places , and shew themselves visible to the sences of men . socrates asserteth , that a spirit did speak with him , which also sometimes he saw and felt ; but their bodies cannot be discerned to be different in sex . but marcus cherronesus , an excellent searcher into the natures of spirits , writeth , that they have simple bodies , and that there doth belong a difference of sex to compound bodies ; yet their bodies are easily drawn to motion and flexibility , and naturally apt to receive every configuration . for , saith he , even as the clouds do shew forth the apparition and resemblance sometimes of men , and sometimes of every thing you conceive ; so likewise do the bodies of spirits receive various shapes as they please ; by reason whereof they transform themselves into the forms sometimes of men , and sometimes of women . nevertheless this is not free to them all , but only to the fiery and aiery spirits . for he teacheth , that the spirits of the water have more slow and less active bodies , which by reason of the slowness and softness of that element , they do most especially resemble birds and women ; of which kinde the naiades and nereides are , celebrated by the poets . trimetius testifies , that the devils do desire to assume the shapes of men rather then any other form ; but when they cannot finde the matter of the air convenient and befitting for that purpose . and he saith , that they frame such kinde of apparences to themselves , as the contrary humour or vapour will afford ; and so they are seen sometimes in the form and shape of a lion , a wolfe , a sow , an ass , a centaure , of a man horned , having feet like a goat : such as it is reported were seen in the mountain of thrungia , where there was heard a terrible roaring . castor . porphyrius in eusebius , in his fourth book of evangelical preparations , teacheth , that some of these are good spirits , and some bad ; but i have counted them to be all evil , pollux . pollux . then it seemeth that thou art not seduced with the assertions either of porphyrius , or apuleus , or proclus , or of some other plantonicks , which are mentioned in st. augustines book of the city of god , 1 , 2 , and 3 chapters , who also do affirm that there are some of these spirits good ; for eusebius in the said book and 6 chapter ; and st. augustine concerning the same in his book of the city of god , the 9 chapter and the 8 , with very great and strong arguments do convince the platonicks , that none of these daemons are good , but all evil ; and that we do also approve of from their names , which are everywhere set forth in holy scripture ; for the devil is called diabolus , that is , flowing downwards : that he which swelling with pride , determined to reign in high places , fell flowing downwards to the lowest parts , like the torrent of a violent stream , as cassiodorus writeth . and he is called sathan , that is , an adversary ; who as st. jerome testifieth , by reason of the corruption of his own malice , he continually resisteth , and is an adversary against god , who is the chiefest good . he is called behemoth in the 40 chapter of job , which signifieth an ox ; for even as an ox desireth bay , so he with the teeth of his suggestions , coveteth to destroy the upright lives of spiritual men . and leviathan in the same place , which signifies an addition , because the devil alwayes endeavours to adde evil to evil , and punishment to punishment . he is also called in revelation 15 apollyon , signifying a rooter out ; for he rooteth out the vertues which god planteth in the soul. he is called a serpent in the 12 of the revelation , by reason of his virulency . a lion in the 1 epist . peter and the last chapter , which roareth about seeking whom he may devour . he is called a cunning workman isa . 55. because by his malice the vessels that are elected and approved . he is called , isa . 34. onocentaurus , erynus , pilosus , syren , lamia , vlula , struthio . and by david in the 90 psal . an aspe , basiliske and dragon . in the gospel mammon , the prince of this world , and ruler of darkness . castor . why therefore have the divines declared , that the almighty hath given two kindes of spirits unto men ; the one good , the keeper and preserver of their lives , the other evil , resisting the good : if they are all evil ? pollux . the holy doctors do understand by the good spirit a good angel , such as we read raphael was to tobias , who bound the evil spirit asmodeus in the wilderness of the furthest parts of egypt , that he might be the more safe . castor . it had been more safe for every man to have been without the evil spirits ; what therefore was the will of the heavenly father concerning them ? pollux . that by the assistance of the good spirits , we might couragiously wage continual war against the evil spirits ; but being clothed with the harness of righteousness , like valiant souldiers we may gird our loyns with truth , and with the sheild of faith resist and fight against all his darts . castor . if we condescend unto this warfare of spirits , it seemeth good to inquire whether the devils have power of doing hurt , granted unto them by god ; or whether of themselves they can hurt as much as they please ? pollux . if the last were true , who could compare the end of their hurting ? but it is very manifest , that their authority from on high is of so great existency , that john the evangelist doubteth not to name the devils the princes of the earth . castor . in what manner therefore do they hurt ? pollux . although they be most mighty and powerful spirits , yet they can do no hurt unless it be by permission ; or , as damascenus saith , by dispensation . and chrysostom saith , they have a limited power ; for truly without the will of god , they cannot touch a hair of any mans head . the devil could not have deceived the prophets of abab , if he had not received power from god ; neither could he have brought any detriment upon job , either unto his body or his goods , but by the power god had given him . in the 7 of exodus the magicians made frogs and serpents by the power of the devil permissively ; but lice they could not bring forth , by reason of the greater power of god prohibiting them . neither in the gospel could the devils hurt the swine until christ had given them leave . castor . therefore the devil is not so much to be feared , but the lord our god , that either he would not suffer him to rage against us ; or if at any time by his own determinate counsel he let loose his chairs , that then he would defend and mercifully preserve us . pollux . thou sayest well ; for even as a wilde boar is not to be feared if he be bound , and held with a strong chain by a powerful strong man , and who is able by his strength to restrain the fierceness of the boar ; but the man is to be feared , and requested , that he would not let loose the boar : so also satan is not to be feared , being bound with the cords of the almighty ; but the almighty rather , who holdeth him with a cord , lest at any time he should let loose his cord , for to execute his will against us . castor . we know that the devils , after the incarnation of the word , were called the lords of the earth ; but i wonder , where the word is not yet incarnate , whether they have power also over men . pollux . if it pleaseth god , they have very much ; but take a demonstration thereof , castor , from the caldeans , amongst whom the devil raged with so much power and dominion , that they made no esteem of the true god , but worshipped the elements . there needeth not a demonstration of the greeks ; for the fury of the devil did so much reign amongst them , that by his arguments , they accounted saturn for a very great god , devouring their own proper children ; and jupiter , an adulterer and father of all filthiness , they named to be the father of gods and men ; bacchus , the most wicked example of all servitude and bondage , they called a free father ; venus a strumpet , they termed a pure virgin ; and they worshipped flora an harlot , as a type or example of virginity . there is no man that is ignorant , that the egyptians have been worse then the greeks , when they made peculiar gods to themselves , by the inanimate perswasions of the devil : for one worshipped a sheep , another a goat , another a calfe ; very many did worship hoggs , crows , hawks , vultures , eagles , crocodiles , cats , dogs , wolves , asses , dragons ; and things growing also , as onyons , garlick , and thornes ; as every one that is covetous of reading , shall finde in damascenus , in his history of josaphat and barlaas , and in eusebius , in the fourth book and first chapter of evangelical preparations ; neither do i account the hebrews ( who glory in being the off-spring of their father abraham ) to have been better then the former , when also by the instinct of the devil , after their coming up out of egypt , with cruel hands they violently assaulted the prophets and holy men of god , whom at length they also slew : that i may hold my peace , how diligently they have brought into their religion the gods , or rather devils of the gentiles . castor . i perceive by these thy assertions , that one devil , and another devil , hath been adored for gods ; for thou hast now said , that the greeks , by the madness wherewith the devil possessed them , have made unto themselves , saturn , jupiter , bacchus , venus , and flora , for gods ; which lactantius in his fourth book de vera sapientia , also accounteth for devils . pollux . declare , i pray thee , the words of lactantius . castor . mark them ; they are thus : the same devils are the gods of the gentiles ; but if any one will not believe these things of me , then let him credit homer , who joyneth the great jupiter to the great devils ; and the other poets and philosophers do call them sometimes gods , and sometimes devils , whereof there is one true , and another false : for the most wicked spirits when they are conjured , do confess themselves to be devils ; but where they are worshipped , they declare themselves to be gods , that they may thrust men into errors , and draw them from the worship of the true god ; through whom alone eternal death can be escaped . pollux . it is expedient for me now to be more inquisitive in this discourse , whether there be power given to the devils to foretell things to come ? concerning which thing hitherto i have not been able to dart at the right mark ; for this question seemeth sufficiently doubtful unto me . castor . st. augustine in his book de natura daemonum , dissolveth this gordoneus knot , and saith , that the damned spirits , being filled full of all manner of impiety and wickedness , do sometimes challenge to themselves power of foreseeing things to come because in the sense of their aiery bodies , they have a fan more strong and prevalent power of fore-knowing , then men of earthly bodies can have ; or because of the incomparable swiftness of their aiery bodies , which wonderfully exceedeth not onely the celerity of men and wilde beasts , but also the flying of birds : by which means , they are able to declare things long before they come to be known ; which we , by reason of the earthly slowness of our sense , cease not to wonder at and admire : or because of the benefit of their continual life , they obtain this wonderful experience of things ; which we cannot attain to , because of the shortness of our momentaneous life , which is but as it were a bubble . poll. this last assertion of s. augustine seemeth unto me to be more true then the rest , because the series of many years doth cause great experience . cast . if any one shall deny these opinions of augustine , as erroneous , damascenus setteth a greater witness of these things , without all exception , before our eyes ; who in his second book of orthodox faith saith thus : that the devils cannot foreknow things to come , for that belongs only unto god : but so much as they are able to know , they have from the disposition of the celestial and inferiour bodies . poll. why therefore do the devils so willingly and of their own accord undertake prophecies , and to answer oracles ? what benefit have they from hence ? cast . nothing , but that hereby they seek to get great estimation , and covet to be counted worthy of admiration , and to be adored in stead of gods. poll. we know that the devil is the father of lyes , castor : from whence we are piously to believe , that those things which he foretelleth , he extracteth from his own lyes . cast . furthermore , the prophet esaias saith thus : shew the things that are to come hereafter , and tell us , that we may know that ye are gods . and the apostle peter also saith , the prophecie came not in old time by the will of man , but holy men of god spake as they were moved by the holy ghost . poll. no man therefore will deny that they do sometimes foretel things to come . cast . no man , certainly : but for what cause that is attained to , chrysostom doth most clearly teach , in these words : it is granted , he saith , that sometimes the devil doth speak truth , that he might commend his own lying with rare verity : whereas , if he should never tell the truth , he could deceive no man , neither would his lying suffice him to tempt with . thus far chrysostome . notwithstanding , if he understand that he hath not grace granted unto him of himself to foretel the truth , he foretelleth things nevertheless ; but so obscurely , saith s. augustine , that he always layeth the blame of the things by him so foretold , upon the interpreter thereof . porphyrius , in his book of oracles , although he be the greatest maintainer of devils , and the most expert teacher of diabolical arts , nevertheless he saith with the aforesaid doctors , that the foreknowledge of things to come , is not only intricate to men , but also uncertain to the gods ; and full of many obscurities . poll. thou hast said , that the predictions of the devils are done in this manner , that they may gain authority to themselves amongst the credulous people , and be worshipped instead of gods : for what end do the evil spirits work miracles ? cast . what is a miracle , pollux ? poll. a new and unwonted accident , which cometh to pass contrary to its course and custom , and draweth men into admiration thereof . cast . but do they work miracles ? poll. they do : for whereby dost thou believe that aesculapius was honoured in his consecration for a god , but onely by the means of a miracle , when he conveyed a serpent from epidaurus to rome ? what gave so great authority to juno , but onely the working of a miracle ? when her image of wood was asked by furius camillus whether it would be carried to rome , and it answered with a humane voice , it would . also , from thence fortune was made a goddess , because her statua , in the way to latium , in the hearing of many people , not once , but oftentimes spoke with a humane voice . in the 8 chapter of the acts of the apostles , we read of miracles done by simon the son of rachel ; and in exod. 8. of the magicians of pharoah , who in the sight of many people brought forth frogs and serpents , and turned the waters into blood . apuleus doth testifie the power of men to be so great in inchantments , that the devils do not only work miracles by the means of men , but they are able also to subvert nature , and with a demoniacal incantation , make violent streams to stay their course , to turn the windes , to make the sun stand still , to break the course of the moon , to lay impediments upon the stars , to prolong the day , and to shorten the night ; as lucanus excellently sheweth . cessavere vices rerum , dilataque longa , haesit nocte dies , legi non paruit aether , terruit & praeceps audito carmine mundus . the course of things did cease , obstructed light opprest , stuck fast in duskie shades of night : amazed skies their usual laws forbear , the world was scorch'd when it her charms did hear . and tibullus of a certain demoniacal charm. hanc ego de coelo ducentem sydera vidi , fulminis ac rapidi carmine vertit iter , haec cantu funditque solum manesque sepulchris elicit , & tepido devorat ossa rogo . cum libet haec tristi depellit lumina coelo , cum libet aestivo convocat orbe nives . her have i seen draw down nights sparkling eyes , with a dead palsie swiftest streams surprize ; turn earth to water , from a desart tomb make the departed drowsie manes come . with charmes she 'll muffle the sad skies in mist , in summer winters snow bring when she list . cast . i do not any more wonder that moses called god wonderful , that he doth so connive at this sink of wickedness , and most wicked seducers , that he granteth them power to act such things so freely . poll. firmianus excellently sheweth why god doth so , in his last book but one of the works of god , de opificio dei : for he saith , that vertue is not vertue , unless it have some like , in ruling whereof it may shew and exercise its power : for he saith , as victory cannot stand without vertue , so neither can vertue subsist without an enemy ; which vertue no sooner had the almighty indued man withal , but he forthwith added unto him an enemy , lest that vertue should lose its nature , being stupified with idleness . he saith , that a man cannot otherwise attain to the highest step , unless he have alwayes an active hand ; and that he shall establish and build up his salvation with a continual warfare and contention : for god will not that mortal men shall come to immortal blessedness with an easie journey , but he must wrestle and strive with sayls and oars against the author and inventor of all evils and errors , who causeth and worketh execrable things and miracles . cast . but sometimes it cometh to pass , that by reason of the subtil snares and stratagems of the devil , which he so craftily prepareth against us , and especially against simple persons , whom he intangleth with vain religions , so that we cannot resist him ; or if we suppose our selves to be very able to withstand him , yet nevertheless we shall be very much deceived by him ; as we read he oftentimes did to the good , but almost foolish pastor , of whom tritemius maketh mention . poll. but what happened to this good pastor , and whom thou termest simple ? cast . tritemius saith , insomuch that he was not strong in faith , therefore he made more account of the name of saint blaze , and attributed more power and custody unto it , then unto the name of god , the best and greatest good . poll. in what manner ? cast . he had in his walking-staff , or pastoral crook , a schedule inscribed with the name of st. blaze ; by the power and vertue of which staff , he did believe his swine were safely defended from the ravening of the wolves : and he did attribute so great a deity to that schedule , that he would leave his herd of swine to feed in the fields alone : notwithstanding , a certain time coming when the pastor was absent from his flock , and a certain man coming in the mean time , saw the devil keeping them ; and he asked him what he kept here , who is the worst persecutor of the salvation of men ? he answered , i keep these swine . the other replied , by whose command ? the devil saith , by the foolish confidence the pastor : for he included a certain schedule in his staff , unto which he ascribeth divine vertue , or to the inscription of the name of st. blaze ; and now , contrary to his own law , he believeth that his hogs are thereby defended from the injury of wolves ; inhering to me with a false superstition ; where when he hath been by me called again and again , and hath not appeared , i have taken this custody upon myself , instead of st. blaze : for i alwayes freely stand instead of god and his saints : so also now most freely do i keep his swine for st. blaze , that i may magnifie and confirm the foolish man in his vain confidence ; and thereby i may seduce him so , that he may esteem of this schedule more then god. poll. this is a pleasant story : but i do not wonder that the devil should impose so much upon so simple a pastor , when he doth in many things prevail over the more wise , if they do fit themselves to his opportunities ; which the church contradicteth . poll. but are all things wrought and brought to pass by means of the devil , which men call miracles ? cast . no : for we must give unto nature that which seemeth to belong unto her , who is said to be the greatest worker of miracles ; as that which we have experienced in the stone asbestos , which , as solinus witnesseth , being once set on fire , cannot be quenched : and the root baara , described by josephus in the history of jerusalem , which he testifieth to be of the colour of a flame of fire , splendent and shining in the night ; but so difficult to be taken , that it alwayes flies from under the hand of him that would take it , and deceiveth his eyes so long , until it be sprinkled with the urine of a menstruous woman : and when it is retained by this means , it may not be gathered or plucked up without danger ; for present death followeth him that gathereth or plucketh it up , unless he shall be fortified with a preservative about his neck , of the same root . for which cause , they who want the same root , do scarifie it round about ; and having bound the root about with a bond , they tye the same to a dog , and suddenly depart away . whereupon , the dog , too much endeavouring to follow after him , draweth up the root ; and , as if the dog were to perform the turn of his master , he forthwith dies ; and afterwards the same root may be taken and handled without any danger to any man. and the same josephus teacheth , that the same root is of such present force for expiations , that also those who are vexed and tormented with unclean spirits , are immediately delivered , if they carry this root about them . notwithstanding there is nothing hindereth , but that art also may imitate nature in the working of miracles ; as we may read in aristotle , of the greek fire that would burn in water : of which the said author , in his singular treatise concerning this , hath described very many compositions . and concerning the fire which is extinguished with oyl , and kindled with cold water , when it is besprinkled over therewith . poll. it sometimes happeneth that the devils do cloath themselves , sometimes in more slender , and sometimes in more gross habits , that thereby they may very much affright and molest men with horrible phantasies , and terrible sights ; with ghosts appearing in divers and several shapes and aspects . what , cannot we be fortified with any thing to force and compel them to flie from us ? cast . origen , in his book against celsus , saith , that there is no way more certain , then the naming of jesvs the true god. for he saith he hath oftentimes seen innumerable spirits so driven away , both from the souls and bodies of men . st. athanasius , in his book de variis question . testifieth , that the most present remedy against the insultation of evil spirits , is the beginning of the 67 psalm , let god arise , and let his enemies be scattered . cyprian , in his book quod idola dii non sint , commandeth that the devils should be conjured away by the true god. some men have declared , that fire , which is the most holy of all enements , and the creed , and also the instrument whereon the fire was carried , were very profitable for this purpose : from whence , in their sacrifices about the sepulchres of the dead , they diligently observed the use of lights : or else from thence that pythagorus did determine , that god could be in no wise truly worshipped without lights burning . some others do binde swords for this intent and purpose , taking the same out of the 11 ode of homer , where be writeth , that vlysses , when he offered a sacrifice to his mothen , had a sword drawn present by him , wherewith he expelled and drove away the spirits from the blood of his sacrifice . and in the sixth of virgil , when the sybil led aeneas into hell , she saith thus : — procul , o procul esto profani , tuque invade viam , vaginaque eripe ferrum . hence , hence , all ye prophane ! do thou invade the way , and from 'ts confinement take thy blade . philostratus writeth , that he compelled apollonius , a spirit , obvious to him and his companions , to fligh , with contumelies and direful imprecations ; that the vision making a noise , and with great horror vanished away from them . very many do much commend a perfume of calamint , plony , mint , palma christi , and parsley , to be used in this case . many do keep present with them red coral , mugwort , hypericon , rue , or vervin , for this purpose . some do use for this business the tinkling of keys , sounding of consecrated bells , or the terrible ratling of armour . poll. i have sometimes heard from our elders , that they made them sigils inscribed with pentagones ; by vertue whereof , the spirits might be expelled and driven away . what sayst thou to these ? cast . averrois writing against algazelus , affirmeth such things to be almost nothing worth , unless to them that have confederated with the spirits . if therefore averrois saith the truth , how then can the devils kingdom stand , divided against it self ? poll. but we read that solomon , a singular man with god , did make such sigils . cast . we do read truly that solomon did make them ; but it was at such time when he worshipped idols , and not when he was in the state of salvation . tertullian offe●eth a more certain antidote then all the former , and exhorteth us , as job , the most strong champion of god , to sight against all the assaults of temptations : he admonisheth us to be clothed with the silken garment of honesty , the purple-robe of modesty and shamefac'dness , and the cloak of patience : and he perswadeth us to meditate upon all those things which the devil doth devise and invent , to overthrow our integrity ; that his falling may be proved the glory of our constancy , and that we be willing constantly to war against all machinations , which are permitted by god for this end . and the prophet jeremiah teacheth the same , in these words : the lord of hosts is the approver of the just . d. maximus , in his book de charitate , commandeth us to binde and kill the devils . he saith we do then binde them , when by diligent observation of the commandments of god , we do diminish and quash those affections that do boyl up in us : and we are said to kill them , when we so truly mortifie our lusts , that we cut him of from all occasions of accusing ; saying with the prophet , depart , o homicide , the lord the strong warrior is with me : thou shalt fall , and shalt be vanquished from me for ever . olympiadorus , 10. cap. when he interpreteth the ecclesiastical history , saith , that all sensual appetites are to be shut out , and excluded , so that the devil may not be admitted , neither by the allurements of the eyes , nor by itching ears , nor by the petulancie and frowardness of a hurtful tongue : for this he accounteth to be the most absolute seal against the power of the devils . some do admonish us , in our going forth to war against the devil , to use two sorts of weapons : the one is pure prayer , which may raise up our affections unto heaven ; and true and perfect knowledge , which may communicate and fill our understandings with wholesom doctrines , and may suggest unto us what we are to pray for , that we may pray ardently , according to st. james , and not doubtingly . in the prophecie of isaiah , and the epistles of st. paul , we may finde the same things ; isa . 59. eph. 6. and 1 thess . 5. which may be as a remedy against vain ghosts , that they may be expelled . poll. for a remedy against ghosts ? dost thou conceive that a ghost is divers and different from a spirit ? cast . i know not truly what i may think hereof : for flowing in so spacious a sea of many opinions , i am so led in doubt , that i cannot easily attain to a certain port of judgement : for there are some which do suppose that these ghosts are devils , by reason of the great fear and terror wherewith they ragingly molest men by night in their houses ; and sometimes for their innate nature do do hurt . there are others that do believe these spirits are deceitful fantasies , deceiving those that are of evil belief ; who by their fallacious visions and imaginations do deceive and frighten the inhabitants in their houses : and do deny that they are spirits indeed , because the spirits have a body without hands and feet ; wherefore they can hurt no man , nor make any tumult : being ignorant that the angel ( who also hath a body without hands and feet ) did carry habakkuk with his whole dinner , by the hair of his head , into babylon , and afterwards brought him back again , and set him in his own place ; neither considering that the spirit of the lord , also without a body , snatched up philip , and carried him to azotus : that i may forbear to speak concerning a certain incorporeal spirit , which did so disquiet the house of my grandfather , that by the space of almost thirty years he caused it to be uninhabitable , unless it were when a lamp was burning therein ; neither did that then sufficiently quiet the same : for going out of the house , they did so mole●t them with stones from above in the streets , that they would cast out of their hands the hearts of pine-trees , which they used for torches . concerning the ghost that haunted the house of anthenodorus the philosopher , and the tumultuous spirit of c. caligula , there may more be spoken : but thou hast understood the relations of them already in the foregoing discourse . from all which , we may easily convince the opinions of those , who deny that the spirits can walk , or make any motion ; but of how much truth we may hold the assertions of them , who do suppose that these tumultuous spirits are neither devils , nor phantasms , but the souls of the dead , now hearken unto . poll. are there they who are of that opinion ? cast . there are they who are of both opinions : for they do declare that these are the souls of them who have departed from their bodies laden and clogged in their sins ; which are therefore heard to be more or less turbulent in houses , according as they have any sensible ardent spark of that sin more or less ; so that except in the mean time they are expelled and driven away from thence , or expiated by alms or intercessions , they are compelled to a certain bound of liberty , wandering thereabouts in expectation of the last judgement . poll. wherefore ? cast. because i believe that the souls of them which sleep in christ do live with christ , and do not wander about the earth ; and the souls of them who are oppressed and burdened with the grievous weight of their sins , since they are the members of satan , are bound with satan in the chains of darkness , expecting judgement in hell . poll. but firmianus , a writer of no mean judgement , thinketh the contrary , in his book which he hath written de divino premio . cast . how is that ? poll. these are his words : let not any man conceive that the souls of the dead are judged immediately after death : for they are all detained in one common custody , until the time shall come , wherein the almighty judge shall make examination and inquisition of their deeds . then they who shall he found righteous , shall receive the reward of immortality ; but they whose sins and wickedness shall then be detected , shall not arise again , but shall be inclosed with the wicked in darkness , and destined to eternal punishments . cast st. augustine subscribeth to lactantius in his enchiridion , saying , that the time which is interposed between the death of mankinde and the last resurrection , containeth the souls in secret hidden receptacles , where every soul receiveth condigne rest or misery , for the good or evil which he did in the body while he lived . poll. neither doth st. ambrose disagree from this : in his second book of cain and abel , he saith , that the soul is loosed from the body , and after the end of this life , is suspended to the ambiguous time of the last judgement . cast . so also some have declared , that the soul of trajanus caesar did wander about ; but the soul of st. george was freed from such suffrage . poll. thou hast even now spoke , and that truly , that spacious is the sea of various opinions concerning these spirits ; for so indeed it is : but what port thou touchest at , i desire thee it may not seem troublesom to thee to tell me : for i am not as yet satisfied of the certainty hereof by our discourse . cast . that which thou desirest , i conceive to be this : i hold that these tumultuous spirits are meer images of satan ; which are not to be feared , neither is there any credit to be given to their answers : and are in no wise the souls of the dead , which either live with christ , if they have done well ; or else are bound in chains with satan , if they have done evil . poll. it remaineth that we sist out this , castor : for it happeneth now sometimes , that my father appeareth to me in my sleep ; perhaps that may also seem unto thee to be a spirit . cast . it may seem so : but i will not in any thing contradict thee beyond reason : of my self i will adde nothing ; but at leastwise i will annihilate thy opinion with the assertions of st. augustine . poll. what assertions are those ? cast . in his 11 book , which he intituleth de mortuorum cura , he offereth them as a means , saying , humane infirmity doth so believe of himself , that when he seeth any one that is dead , in his sleep , he supposeth that he seeth the soul of that dead person ; but when he dreameth of any one that is alive , he then is out of doubt , that neither his soul nor his body , but the similitude of the man appeared unto him : as if they could be ignorant , that the souls of dead men do not appear unto them in dreams , but only the similitudes of the persons deceased . and he proveth both these to be done , by two examples which were at mediolanus ; whereof the first he sheweth to have been the image of a certain father that was dead , who appeared to his son , admonishing him that he should not pay again a debt to an unjust creditor , which the father had paid him before : for he saith the case was thus : the father had paid a debt to a certain creditor , which after the death of the father , the creditor endeavoured by force to recover the same again of his son , who was ignorant of the payment thereof : to whom the image of his father appeared when he was sleeping , and shewed him where the writing was hid . whereupon , the son awakening from his sleep , sought for the paper in the place he was directed , and sound it , and thereby overthrew the malice of his deceitful creditor . the second example is , whereby the same st. augustine sheweth that the living do appear to the living , in their sleep : for he saith , that eurologius the rhetorician , professing the rhetorick of cicero at carthage , he found a difficult and obscure place that was not declared to him ; so that waking and sleeping he vexed himself by reason of his ignorance : but , in a certain night , the image of aurelius augustine appeared to him , and taught him in what manner the dark and difficult place was to be understood . poll. augustine doth therefore conclude , without doubt , that they are not souls . cast . he doth so conclude : and the greater to strengthen such his judgement , he addeth , that if the souls of the dead have any interest or counsel in the affairs of the living , he undoubtedly knew , that his own pious mother did not desert him , not for one night , but when she was living , followed him both by sea and land : neither did he at any time sustain any anguish of heart , but comforted his sorrows . and that this may not seem too hard a speech , the president of christ teacheth , that they do not erre , who affirm that the good angels , by the appointment of god , and divine dispensation , do sometimes come to , and visit men , both living and sleeping , and sometimes to the place where souls endure punishment : notwithstanding , it is not unto all , but only unto those who have so lived , that god shall judge them worthy of this mercy ; or unto those upon whom , without any respect unto their deserts , god will be pleased to glorifie his unspeakable mercy ; that by the prayers of the living they may obtain pardon of their sins , and deliverance from the prison of torments . poll. i have sometimes read , that the same st. augustine did write , that it is better for a man to doubt of secret things , then to contend about things uncertain . cast . that is certainly true ; neither doth he declare himself to be an offence to those who do leave all these things to the unsearchable judgements of god , and labour not to finde out the secrets thereof . poll. because i have easily understood thy answers hitherto , i will not desist till thou hast fully resolved me concerning this subject . i desire therefore to know whether all miracles which the devils perform , are done really , or imaginary phantasies . cast . that they perform many things really , and many things only seemingly , we have already manifested out of the writings of st. augustine . for that great prelate of the christian church , writeth , in the 11 chapter of his book de trinitate , that it is a very easie thing for the wicked spirits , through the aiery substance of their bodies , to perform many things which seem wonderful ( to the souls that are oppressed with earthly bodies ) to be done . he also saith , that earthly bodies may be so qualified with art and exercise , that in publick theaters they may perform such wonderful things , that those who never have seen them will not believe them , but that they were done by the assistance of the devil and his ministers , to make their bodies of such an aiery element , that the flesh wonders at . or else , which is much , he saith also , that they do contrive with occult inspirations , forms , and fantasies of images , to delude humane sense ; wherewith , waking or sleeping , they may be deceived . thus far augustine . but , if thou wilt , i will produce also another witness without exception , pollux . poll. i would have thee tell me who that is . cast . abbas tritemius , in his third question to st. maximus emilianus , which is spoken of before , saith thus : the devils , amongst unfaithful people , do seem to raise up the dead to life , and to shew miracles to curious men , that they might as it were swallow them up with error in stead of miracles ; and are altogether pertinacious and obstinate : but they cannot truly and really raise up the dead , but do variously deceive the senses of men , shewing them feigned resemblances of the dead . for it is certainly manifest , that the devils can do all things , but only in a false similitude of holy miracles in truth . poll. some say that the devils are obedient to wicked men , because of the similitude of their malice . how seemeth that to thee ? cast . it seemeth to me , that they are obedient to evil men , but not to all men . poll. but to whom ? cast . to those certainly with whom they have contracted and made compacts and covenants ; as those women which they call pythonists are accounted , who have vowed themselves by promise unto him . poll. but although they are compelled to be so serviceable unto them , yet is this service true or feigned ? cast . it is feigned , certainly : for they are subservient unto men of their own accord , and genuine wo●k , that they may deceive them , and allure them to themselves . although we do not deny that their service is sometimes true , but only towards those men , whose faith in the lord jesus christ , by the merit of his holiness , hath caused them to be acceptable , and friends unto him . and that lactantius also testifies , in these words , in his second book de origine erroris , and 16 chapter , that the devils do fear the just , that is , those that worship god , in whose name they are conjured to depart out of bodies , and with whose words they are beaten as it were with scourges : and they do not only confess that they are devils , but do declare their names : neither can they lye unto the just . and the same lactantius in his fourth book de vera sapientia , chap. 27. saith , that it is necessary that they who are of the true christian religion , should know the course and order of the devils , and understand their subtilty , and restrain their force , and conquer and subdue them with spiritual weapons , and force them to obey them . poll. i am now by thee sufficiently informed of all things which i have hitherto desired to know ; wherefore i shall not any further trouble thee with my questions , or rather riddles , but leave thee to thy own occasions . cast. neither have i counted my self idle in answering thee : but let the use thereof yield us each to other an equal recompence . farewel therefore . poll. and thee also . gerard cremonensis of astronomical geomancy . because astronomy is so transcendent and subtil an art in it self , that therein a man ought to have respect unto so many things before he can attain to true judgement thereby , because the eye of the understanding will not pierce unto the half thereof , and few doctors of our later time have been found so experienced therein , that they know sufficiently how to judge thereby ; therefore i have composed this work , which i will have to be named , astronomical geomancy ; wherein , i will sufficiently teach how to judge with less labour and study . for in this present science it is not requisite to behold neither the ascendent , nor the hour in a table , as it is in astrology . it is expedient therefore , to make four unequal lines , by the points casually set down ; and to joyn together those points ; and out of the points which are not joyned together , which do remain in the heads of the lines , ( as it is done in geomancy ) extract one figure ; and the sign of the zodiack that answereth to that figure , put for the ascendent , for the words sake . if acquisitio arise from the heads of those four lines , let aries be placed in the ascendent ; if laetitia , or the lesser fortune put taurus in the ascendent ; if puer or rubeus , place gemini ; if albus , cancer ; if via , leo ; if conjunctio or the dragons head , virgo ; if puella , libra ; if amissio or tristitia , scorpio ; if the dragons tail , sagittary ; if populus , capricorn ; if fortuna major , aquary ; if career , then put pisces for the ascendent . afterwards in the second house , let that sign be placed which immediately succeeds the other . in the third house the third sign , and so place the rest in order until you come unto the end of the signes ; and make one square figure divided into twelve equal parts , and therein place the signs in order , as it is in astrology , and as you may finde them in this figure : neither are we here to regard the * witnesses , or * judge , or any other thing which belongs to geomancy ; but only the sixteen figures , that by them we may have the twelve signs , to which they agree ; and observe the manner of the figure as it is here placed . look how the twelve signes are placed in the figure , and so may any other sign be ascending in his turn , as aries is here . ♈ ♉ ☋ ♊ ♄ ♀ ♋ ♌ ♍ ♃ ♎ ☽ ♏ ☊ ♐ ♀ ♑ ☉ ♒ ♂ ♓ afterwards it is requisite to make four lines by course for every planet , by points casually pricked down ; and likewise for the dragons head , as you have done for the ascendent , and divide those points by twelve ; and that which remaineth above twelve , or the twelfth it self , if a greater number doth not remain , retain , and the planet for which the projection was made , place in that house of which the superabounding number shall be ; that is , if there remain twelve , let the planet be placed in the twelfth house ; if ten , in the tenth house ; if one , in the first house ; if two , in the second house ; and so of the rest . and you ought alwayes to begin from the sun , and afterwards from the moon , then from venus and mercury , and from saturn , jupiter and mars , and the dragons head and dragons tail ; but you must alwayes take heed , that you do not make a question in a rainy , cloudy , or a very windy season , or when thou art angry , or thy minde busied with many affairs ; nor for tempters or deriders , neither that you may renew and reiterate the same question again under the same figure or form ; for that is error . questions of the first house . if you are desirous to know concerning the life of any man whether it shall be long or short , behold the lord of the ascendent , who if he be in strong angles , it signifies long life ; in succedents , a middle age ; and in cadent houses , a short life ; and if he be in strong angles , he signifies greater years ; if in succedents , meaner years ; if in cadents , lesser years . the lesser years of saturn are thirty , the meaner are forty four years , and the greater fifty eight . the lesser years of jupiter are twelve , the meaner years forty , and the greater , accordingly are forty seven . the lesser years of mars are fifteen , his means years forty , and the greater years forty seven . the lesser years of the sun are nineteen , his mean years forty five , and his greater years eighty two . the lesser years of venus are eight , her mean years forty five , and her greater years eighty two . mercury's lesser years are twenty , his means years forty nine , and his greater years eighty . the lesser years of the moon are fifteen , her mean years thirty nine , and her greater years a hundred and seven . and also look if mars or saturn shall be in the first house , and the lord of the eighth with them ; and if the sun shall be in the eighth , the querent shall not live : likewise if the lord of the ascendent shall happen to be void of course , and mars be in the eighth , the querent shall not live ; but if the sun and the moon shall be in conjunction in the seventh house , and venus in the second , he shall live well . the accidents of the nativity are likewise to be considered . if you finde saturn or mercury in the first , * he is foolish and talkative ; if it be mars and mercury , he will not be servile , but a wrangler and scoffer ; if the sun and mercury , he will be a speaker of truth ; and if the sun be in aries , he will apply himself to learn whatsoever he shall hear ; if venus be in the seventh , he will be luxurious ; and if saturn , mercury and venus be in their fall , he will be a sodomite ; if the sun and venus be in the tenth , and the moon in the first , he will be very liberal ; if venus , mercury and the dragons head be in the first , he will be covetous ; if the moon and mars be in the first , he will be subject to great bondage ; and if mars be lord of the nativity , he will be rich , and an evil speaker , and litigious ; and if the sun be in the first , he will be envious , having a fair body , not very lean , nor very fat ; and if venus be in the first , he will be white and fair ; if mercury be in the first , he will not be stable , but alwayes in motion ; but if the moon be found there , it denotes him to have a graceful face , brest and arms ; if saturn be there , the man will be black and filthy ; if jupiter , he will have a round face , a fair forehead , a ruddy complexion mixt with a little white . if you would know his office or art : if the moon be in the seventh with saturn , or in the fourth , or in the tenth , or in the first , it is not good for him to build any house in a city , nor to build a ship , neither is it good for him to be a tiller of land , or to dress vines , or plant trees ; but to be imployed about some office belonging to the water , or concerning marriages , or to be a post or a messenger ; neither let him apply himself much to his master , because he shall gain no repute from him : if the moon be in the fifth or third , it will be good to him ; in the second , eighth , sixth and twelfth , neither good nor evil . jupiter signifies bishops , prelates , nobles , potentates , judges , wise men , merchants and usurers . mars signifies warriors , incendiaries , homicides , physitians , barbers , hangmen , gold-smiths , cooks , furnaces , and all fireworks . and if mars be in strong signes , he will be poor and die in captivity , unless he put himself in arms with some souldier or vassal . the sun signifieth emperors , kings , princes , nobles , lords , and judges . venus signifies queens and ladies , marriages , communications , friendship , apothecaries , taylors , and such as make ornaments for playes , sellers of cloth , jesters , vintners , players at dice , whores and robbers . mercury signifies clerks , philosophers , astrologers , geometricians , arithmeticians , latin writers , and painters , and all subtil artists , as well men as women , and their arts. concerning the intention of the querent , look unto the sign ascending , and his lord ; and where you finde , the lord of the ascendent , he comes to inquire about something pertaining to that house ; and if the sun be lord of the ascendent , his question is concerning fear which he is in of some man ; if venus , he enquireth of arts , that he may know some proper arts , or he enquireth concerning things belonging to women . if mercury be lord of the ascendent , he seeketh after something that is lost , or enquireth concerning some infirmity . if the moon , he seeketh also for something lost , or enquireth about sickness , or some disease in his eyes . if saturn be lord of the ascendent , he enquireth about some sickness , or concerning a prince ; and keppeth silence , but hath some great grief or anguish in his heart . if jupiter be lord of the ascendent , his question is concerning some infirmity , or restitution , or for some office which he desireth to have . if mars , he enquireth for some fear , or of an enemy , death , sickness , riches , or substance . questions of the second house . if you would be informed concerning the substance of any man whether he shall be rich or not , behold the lord of the second , which if he shall be with a good planet , and a good planet likewise in the second , he shall be rich ; but if the lord of the second be joyned with evil planets , and an evil planet shall be in the second , he shall be poor . if you would know whether you shall have again a thing lent , or not , look if there be an evil planet in the second , and disagreeing with his lord ; then he that detaineth the thing lent , will not willingly render back the same : but if there be a good planet in the second , and agreeing with his lord , it shall easily be recovered ; and if the lord of the second be exalted and be evil , or if an evil planet be with him in the second , or if the lord of the second be exalted , he which keepeth the thing deposited , will not willingly restore the same , but he shall do it whether he will or not . and if an evil planet be in the second , it 's to be recovered : but if mercury be in the second , so that he be his lord , and bringeth contrariety then it shall be recovered ; and if a good planet be in the second house , he signifies recovery , although he be the lord thereof . mark therefore the concord and discord of the planets : the moon and jupiter are friends , the moon and mars enemies ; mercury and the sun are friends , mercury and venus enemies ; venus and jupiter are friends , jupiter and the moon are enemies . the planets are said to be friends , when they agree in one nature and quality , as mars and the sun , because both their natures are hot and dry ; venus and the moon do agree in cold and moisture : or when planets do agree in substance and nature , as jupiter and venus are friends : or when the house of one is the exaltation of another , or on the contrary . questions of the third house . if that you desire to know , how many brethren a man hath , see the lord of the third , and it is to be held , that to so many planets as he is joyned , so many brethren the querent hath ; and the masculine planets signifie brethren , and the female planets sisters ; and note , that saturn and mars , the sun , jupiter , & the dragons head , are masculine ; but the moon , venus and the dragons tail are foeminine : but mercury is promiscuous , sometimes masculine , and sometimes foeminine : he is masculine when he is joyned to masculine planets , or when he is in a masculine quarter of the zodiack ; and he is foeminine , when he is joyned to foeminine planets , or when he is in a foeminine quarter of the zodiack . questions of the fourth house . if thou wouldst know whether it be good for thee to stay in any land , city , village , territory , or house , or not , behold the lord of the ascendent of the fourth , and of the seventh ; and if the lord of the fourth be in the seventh , and be good , and the lords of the first and the tenth house be good , and with good planets , then it is good for thee to continue in that place wherein thou art . and if the lord of the seventh be with a good planet , and the lord of the fourth with an evil planet , then it is not good for thee to abide there , because if thou dost continue there , thou shalt suffer many losses , and have evil reports raised on thee in that country . but if thou wouldst know when any one that is absent will return , behold the lord of the ascendent ; and if you finde him in any one of the four angles , he will return in that year ; and if he be not in an angle , then see how far he is distant from the first angle ; for so long he will stay , and so many years as there be houses . if you would be informed of the dearth or plenty of things , behold the strong houses , the succedents and the cadents ; for the strong houses signifie dearth and scarcity , the succedents a moderate season , neither too dear , nor too cheap , the cadents signifie plenty and profitableness of things . consider also the planets , and their places , which if they be in strong houses , the things which are signified by those planets will be rare : and note , that saturn doth signifie fields , vines , and instruments to work in fields , and leather , and of fruits , corn , acorns , oak-apples , and pomegranates . jupiter hath oyl , honey , silk-wormes , cloth , wine , and grass , and things that are odoriferous . mars signifies wine , and flesh , and especially hogs , wars , and armour , and such things as belong thereunto , and red garments . the sun hath signification of wheat , and wine , purple colours , and cloth , and all things that are assimulated unto gold , horses and birds , such as hawks and falcons . venus doth signifie fatness and grapes , figs and dates , fish and pastimes . mercury hath barley , millet , grain , money , and quicksilver . the moon signifies oats , milk , cheese , fire and salt , cows , rams , hens , and silver , and accordingly plenty and scarcity of them . questions of the fifth house . if you would know whether a woman be with child , or whether she will have any children , or not , look if the lord of the ascendent be in the seventh , or the lord of the fifth in the first , or the lord of the first in the fifth , or if the lord of the fifth be in the seventh , or if the lord of the seventh be in the fifth , or the moon with them ; or if good planets be in the first , or the fifth , or with the lord of the fifth , or * r. in angles , she is with child , or may have children ; but if you finde none of them , but evil planets in the same places , she neither is with child , neither will she have any children : and if there be both good and evil planets in the said places , then happily she may have children , but they will not live ; but if cancer , scorpio or pisces shall be in the first or fifth house , she may have children ; but if leo and virgo be there , she is not with child , neither shall she ever have any children ; or if the lord of the fifth shall be in them houses . and if you would know , within how many years she shall have children , look where you finde the lord of the fifth ; for in that year she shall have issue ; if he be in the first , in the first year ; if in the second , in the second year ; and so you may number unto the twelfth house . and if mean signes be in the ascendent , she that is with child hath twins in her wombe , which will live , if a good planet be in the first ; and if an evil plahet , they will die ; and if there be one good and another evil , one shall live , and another die ; and if a mean sign shall be ascending , and mars in that sign , the mother shall die , and not the child ; if saturn , both the mother and child shall die ; and if the dragons tail be there , it 's possible they will both die ; but the infant shall not escape : and if the dragons tail be so in the first , and the tenth house fallen , the mother shall die ; likewise if mars and the moon , or mars and saturn be in the first , seventh or tenth , the mother shall die . whether the party with child shall miscarry or not . consider if a moveable sign be ascending , because if it be so , she will miscarry . if you would know whether a woman shall bring forth a man-child , or a woman-child ; behold the ascendent and his lord , which if he be masculine , and in a masculine sign , or in a masculine quarter of the figure , it is a male-child ; but if the lord of the ascendent be feminine , and in a feminine sign , or in a feminine quarter of the circle , it will be a woman child ; and so you shall consider also of the moon . consider also if more of the planets be in masculine signes , then it will be a male-child ; and if many planets be in feminine signes , then it is a female-child . and if you would know whether the child be legitimate or adulterate ; see if saturn , mars or the dragons tail be in the fifth , or with the lord of the fifth ; because if it be so , it is adulterate ; but if a good planet shall be there , it is legitimate : and if the lord of the first be in the fifth , or with his lord , it is legitimate ; and so likewise if the lord of the fifth be found in the first , or with the lord of the first . if you desire to know whether rumours be true or false , see if you finde saturn , mars or the dragons tail , in the ascendent ; because if they be so , then the rumours are false ; but if you finde the sun , jupiter or the dragons head there , then they are true ; and if there be masculine planets in masculine signes , and feminine planets in feminine signes , then they are true ; and if both good and evil planets be there , then they are partly true and partly false ; and if there be a good sign with the planet , it testifies the truth ; and if the planet fall with an evil sign , then it is false ; likewise if mercury be in the first , the news is false : but if the moon be in the first in a feminine sign , or joyned with the lord of the ascendent in a feminine sign , then the rumours are true ; also if good planets be in the first , fifth or ninth , and feminine signes , they are true ; but if otherwise , they are not . if you would know whether any one that is absent will return , and when ; see the lord of the ascendent and the first , which if you finde them together , for certain he will come , and is now beginning his journey . likewise if the lord of the fifth be in the first , or with the lord of the first , and if he be in his fall , the messenger is sick in his way ; but if the lord of the fifth be exalted , then he cometh joyfully . and if he be in a cadent sign , he shall be grievously afflicted with sickness , or shall die . if you would know if he bringeth that with him for which he went , or not , behold the lord of the seventh ; which if he be good , he bringeth that which he sought for ; and if he be in his fall , or an evil planet be there , he bringeth nothing with him . questions of the sixth house . whether the sick shall recover his health , or die . if the question be concerning his sickness , see if saturn , or mars , or the dragons tail be in the first , and whether his lord be joyned with an evil planet , then he shall die soon . and if the lord of the first be good , and evil planets be in the first with his lord , or likewise in the first or the eighth , for certain he will die : but if the lord of the first be in the eighth , or with the lord of the eighth ; or the lord of the eighth in the first , or with the lord of the first , there is doubt of his death . and if evil planets do possess the angles , evil and destruction is threatned to the sick . but if good planets shall be in the first , sixth and eighth , and likewise in the angles , and the lord of the first be from the eighth and his lord , then the sick person shall live and recover his health . if you desire to know whether he will be cured by medicines , give the first house to the physitian , the tenth to the sick , the seventh to his diseases , and the fourth to the medicines . if evil planets be in the first , the physitian shall profit him nothing ; but they testifie that this will be worse for the diseased : but the fortunes do signifie , that he shall be profitable to him . and if evil planets do occupy the tenth house , the sick person is the cause ; for they testifie , that he himself is the cause of his own disease : but the fortunes being there , signifie the contrary . but if evil planets be in the tenth house , they change the condition of the sick out of one disease into another ; but the fortunes being there , do deliver him without the help of physitians or medicines . also evil planets being in the fourth , do testifie , that the medicines do augment his grief ; and the fortunes being there , do mitigate and heal him . if thou wouldst know if thou shalt go unto the person and heal him ; consider the place then : for if he shall be with saturn , mars , or the dragons tail , or * r * with the sun , go not unto him ; but if jupiter , venus or the dragons head be in the first or in the seventh , go , for it will be good : and if there be the moon with a good planet , go , and give him physick ; but if she shall be with an evil planet , and especially in the seventh house , then thou shalt not go , because thou shalt profit him nothing : and if there be good planets there , go and look diligently to him , where or in what members he suffers ; because aries hath the head , taurus the neck , cancer the breast and lungs , leo the heart and stomack , virgo the belly and intestines , libra the reins and loyns , scorpio the secret members , sagittary the thighs , capricorn the knees , aquary the legs , and pisces the feet . questions of the seventh house . for theft , look unto the lord of the seventh : which if he be in the first , the theft shall be restored again ; but if the lord of the first be in the seventh , it shall be a long time sought after , and at length shall be found : but if the moon be in the first , or with his lord , it shall be found ; if the moon be in the fifth , or with the lord of the first , or * r * in the first , it may be found ; but if the sun and the moon be in the fifth , and if the lord of the eighth be with the lord of the first with the first , it shall be found ; but if the lord of the second be in the eighth , it shall not be found . and if saturn , or mars , or the dragons tail be in the second , it shall not be found , nor be altogether lost . and if the lord of the second be in the first , the thing that is lost shall be found ; but it shall not be known from whence it came . if the lord of the first be in the second , it may be found after much labour . and if the lord of the second be in his fall , it will never be found ; but if he be exalted , it shall be found very well : but the seventh house sheweth the thief . but if you would know what it is that is stollen , behold the lord of the second ; which if he be saturn , it is lead , iron , a kettle , a trivet , a garment , or some black thing , or leather . if he be jupiter , then it is some white thing , as tin , silver , or mixt with white and yellow veins . the sun signifies gold and precious pearls . mars signifies things belonging to the fire . venus signifies things belonging to women , as gloves , rings , and fair ornaments . the moon , beasts , such as horses , mules , &c. perfumes and wars . mercury signifies money , books , writings , pictures , or garments of divers colours . if you would know how many thieves there were , see the lord of the sixth ; which if he be in the second , or with the lord of the second , there were many thieves ; and if they be in the third , the brethren or kinsmen of the querent have committed the theft . if you would know whether the thief do yet remain in the town : if they be in succedent houses , he is not gone far off ; but if they be in cadent houses , he is far remote . if you desire to know towards what country the thief is fled , see in what sign the lord of the seventh is ; for if he be in aries , he is in the middle of the east part . if in taurus , in the south towards the east . if in gemini , in the west towards the south . if in cancer , full north. if in leo , in the east towards the north. if in virgo , in the south towards the west . if in libra , full west . if in scorpio , in the north neer the west . if in sagittary , in the east nigh the north. if in capricorn , full south . if in aquary , in the west towards the north. and if in pisces , in the north towards the west . if you would know whether the thief hath carried all the things stollen away with him , see the lord of the seventh and the eighth ; and if the lord of the seventh be in an angle , he had a desire to carry away the same with him , but could not . if the lord of the eighth be in a mean house , or in a cadent house , and the lord of the second in a strong house , he hath carryed the theft wholly with him . and if the lord of the seventh and the eighth be both in cadent houses , he neither carryed it away , nor hath it . see by the seventh who is his companion , and what is his gain . if you would know the descent or nobility of a man or woman , look unto the lord of the seventh ; which if you finde him in angles , and the lord of the first in succedents or cadents , the woman is more noble then the man. but if the lord of the ascendent be in an angle , and the lord of the seventh in a succedent or cadent house , the man is more noble then the woman . and after the same manner thou maist judge of two companions , or of any other persons whatsoever . and if the lord of the seventh be in the ninth house , he will take a wife out of a forreign country . if you desire to know whether an intended marriage shall take effect , or not , look to the ascendent and his lord , and the moon , for the querent ; and the seventh house , and his lord , for the woman . and if the lord of the ascendent or the moon be joyned to the lord of the seventh , or be in the seventh , the marriage will be effected ; or if the lord of the seventh be in the first , or with the lord of the first , it will easily be brought to pass ; and the woman is more desirous thereof , then the man. if you would know whether thy wife or friend hath any other lover or not , look if mars be in the seventh , so that he be not in his own house , for then she hath not any other lover . and if saturn be there , she loveth another ; but he lieth not with her . and if the dragons tail be in the seventh , he lieth with her . and if jupiter be there , she hardly containeth her self chaste . if venus , she is merry , and much given to play and laughter , by reason whereof , she may be accounted a whore , and is not so . if mercury be in the seventh , she had a lover , but now hath none . but if the moon be in the seventh , she hath had no lover as yet , but will have one , and will be common . but if the sun or the dragons head be there , she is chaste . and after the same manner may you judge in the * ninth * concerning friends or lovers . if you would know which of them shall live longest , see the lord of the first and of the seventh , which of them shall be in the stronger and better place , or joyned to the strongest planets ; and that person who is most free and remote from the lord of the eighth and his participation , to whom the lord of his house answereth , shall live longest . if you desire to make a society or alliance , and would know whether it shall be brought to pass or not , or what shall happen thereupon , see if there be good planets in the seventh and the first : and if so , the fellowship will be made , and good will come thereof ; and you may judge it to continue so many years , months or dayes , as the lord of the seventh hath signification of . if you would know when such society shall be , look what planet is in the seventh ; for if he be good , it shall come to pass that same year : or wedlock , * r * if the question be thereof . if you would know whether they will well agree , see the first and his lord , which is the signifier of the querent ; and the seventh house and his lord , which is the house of companions , wives and concubines ; which if they be concordant amongst themselves , there will be peace and union between them , and they shall profit : but if the planets be in discord , there will be strife between them , and the society will not profit . if you would know which of them shall gain most , see the first and his lord , and the seventh and his lord , and which of them standeth best ; or if they be evil , which of them falleth : and he that falleth shall lose , and he that is exalted shall gain . or otherwise , and which is better , see the second and his lord , and the eighth and his lord ; and in which house is the better planet , or his lord that shall be found in the better place , or joyned with the better planets , he shall be the greater gainer . the second house and his lord signifies the gain of the querent : and the eighth house and his lord signifies the gain of his fellow , or his part : and if they be both good , they shall both gain ; and if both evil , they shall both lose : and if one be good and the other evil , he whose significator is good , shall gain ; and he whose is evil , shall lose . and if you would know if two fellows shall love one another , look if the lords of the first and the seventh be friends and agreeing , then they will love one another ; but if they be enemies and disagree , then they will not . if you desire to know who shall overcome in any cause , matter or controversie , behold the lords of the first and the seventh , which if they be in angles , neither of them shall overcome ; and see which of them is joyned with an evil planet , because he shall overcome ; and if the planet be evil from them both , the victor shall kill the conquered ; if one of them be strong , and the other weak , and the planet which is in the strong house do not fall , nor hath not an evil planet with him ; and if he which is weak be not in his own house , nor in his exaltation , nor with a good planet , he whose planet is in the strong house , shall overcome ; likewise he whose significator is in a mean house , shall have great fear and doubt in his heart , because sometimes he shall hope to conquer , and otherwhiles fear to be overcome . and note , that in a question concerning war and kingdom , it is said that there is more power and efficacie , or fortitude in the exaltation of a planet , then in his house ; but in all other questions the contrary . if you would be informed concerning any one being that is gone to any fight , whether he shall return safe , see the lord of the ascendent ; if he be good , that is , with good planets , and a good planet in the first , he will return safe ; but if the sun be with the lord of the first , in any part of the question , let him not go , because the sun burneth him . and if the lord of the seventh be with a good planet , and the lord of the first with a good planet likewise , he shall have some impediment in the way ; but he will not die . and if an evil planet be with the lord of the first , and a good planet in the first , if he goeth he shall suffer great damage , but not death ; nevertheless he may be grievously wounded . and if saturn be in the first , or with the lord of the first , let him not go ; because some impediment will happen unto him by some man that he will meet . and if there be an evil planet with the lord of the first , or saturn be in the first , or with the lord of the first , he will be wounded with wood or with a stone . if mars and the dragons tail be in the first , or with the lord of the first ; or if there evil planets in the first , or with the lord of the first , he will suffer wounds or death . see likewise if there be an evil planet in the eighth , because then death is to be feared . and if the sun be with the lord of the seventh , or in the eighth , it signifies that it is ill to go . the like judgement is of the seventh and the tenth . and if a question be proposed concerning the event of war , see the seventh and the first , and their lords : for the first house and his lord signifies the querent ; and the seventh house and his lord the adversary . so that if there be good planets in the first , and evil in the seventh ; and if the lord of the first and seventh be evil , the querent shall overcome : but if there be an evil planet with the lord of the first , and an evil planet in the first , and the lord of the seventh good , or * r * in the seventh , the querent shall be overcome , or taken , or slain . and if the lords of them both be in the first , and there be good planets from the part of the first house , unto the end of the house which is the middle of the question ; and if evil planets do possess the other half of the question , that is to say , from the seventh unto the end of the twelfth house , the adversary shall overcome . but if both the lords shall be in the ascendent , and if they be good from the part of the first , and evil from the part of the seventh , they shall both suffer great loss ; but the querent shall have the better in the end . but if the lord of the ascendent be in the seventh , or in his question , it signifies fortitude of the adversary : and if the lord of the seventh be in the first , or in his question , it signifies fortitude of the actor . and if the lord of the ascendent be in the eighth , or with the lord of the eighth ; or the lord of the eighth in the first , or with the lord of the first , it signifies the death of the querent . and if the lord of the seventh be in the second , or with his lord ; or the lord of the second in the seventh , or with the lord of the seventh , it signifies the death of the enemy . if you would know whether war shall continue long or not , if mean or meanly ; if the lords of the first and the seventh do agree , the parties shall be pacified after the war. if thou wouldst depart from the place wherein thou art , and remove thy self to some other place ; and if thou wouldst know whether it be better for thee to stay or go : or concerning two businesses , if thou destrest to know which of them is most expedient for thee to undertake , consider the lords of the first and the second , for those places to which thou wouldst go , the place wherein thou art , and the gain which thou gettest there ; and the seventh and the eighth , and their lords , for the place to which thou wouldst go , and the gain which thou mayst get there : and those places chuse , whose lords are the better , or joyned to the better planets . or otherwise : behold the lord of the ascendent , and the moon ; which if they be separated from evil planets , and joyned to good and fortunate planets , it is better for thee to go from the place where thou art , then to stay there , and to do what business soever thou hast in thy minde . and if the lord of the ascendent and the moon be separated from the fortunes , and joyned to evil planets , then it is not good for thee to remove thy self , nor to do thy business . or thus : see the moon ; and if the planet from which she is separated be better then that to whom she is joyned , do not remove : and if the planet which she is joyned to , be better then that from which she is separated , then go . questions of the eighth house . concerning any man or woman , if you would know what kinde of death they shall die , see if leo , scorpio , † r. † mars , be in the eighth , the party shall die by a beast . and if saturn be in the eighth , or with the lord of the eighth in scorpio , cancer , or pisces , he shall die in water . and if an evil planet be in the eighth , or with the lord of the eighth ; or if mars or the dragons tayl be there , he shall die by fire , iron , or of a fever . and if there be a good planet in the eighth , or with the lord of the eighth , he shall die a good death . questions of the ninth house . concerning long journeys , see if the lord of the eighth hath good planets with him : and if saturn be in the ninth , and exalted in the tenth , so that he be not in his own house , do not go : for thou wilt meet with many obstacles , and war. and if an evil planet be in the ninth , or with the lord of the ninth , and the lord of the ninth in his fall , he shall suffer great damage in the way : for if he goeth by water , he shall suffer shipwrack ; and if by land , he shall have misfortunes , be taken , or die . if saturn be in the ninth , or with his lord , go securely . and if a good planet be in the ninth , or with the lord of the ninth , the way is good and secure . and if mars be in the ninth , thou mayst not go : for thou wilt meet with mortal enemies in the way . and if the lord of the ninth be with an evil † planet , or the sun , it signifies ill : but he shall not be taken . and if the lord of the ninth have a good planet neer him , he shall escape : but if evil , he shall be taken . if venus be in the ninth , or with the lord of the ninth , the way will be good , because he shall have comfort from women . and if mercury be in the ninth , and the lord of the ninth with good planets , the way will be very good : and if he be with evil planets , it will be evil . and the same is said of the moon , as of mercury . if the dragons tail be in the ninth , he will meet with theeves , or some evil people . and if the dragons head be in the ninth , the way will be good , because he shall be accompanied with noble-men . and in this manner may you judge in the third house concerning short journeys . if you would know when the journey shall be accomplished , see the lord of the ninth , and according to his fortitude or debility judge , because according to the place wherein he is , is signified years , months , or dayes : and so you shall judge concerning his stay , about what time he will come , by turning the years of the lord of the ninth into dayes ; because so many dayes he shall tarry , as the planet signifies in the place where he is . or otherwise : weak angles signifie a speedy journey , mean angles a mean journey ; and the lord of the ninth likewise , according to the place wherein he is found . and this i say concerning his return . if you would know whether he shall return from his journey with an imperfect voyage or not , see if the moon be joyned with the lord of the first , the third , or the ninth , and the planet thereof be in his fall ; because if it be so , he shall return with an imperfect voyage . and if the moon be in her exaltation , the journey shall speedily be effected . and if there be two strong planets , and one cadent , the journey shall be made ; and if one be strong , and another in his fall , he shall retire back . questions of the tenth house . if thou wouldst know whether thou shalt have any honour or benefit from a king , bishop , or lord , or not , look unto the first house , and the ninth , and their lords : and if the lord of the first be in the ninth , or with the lord of the ninth , or with any other good planet ; or if the lord of the ninth be in the first , or with the lord of the first , or with any other good planet , as venus , jupiter , or the dragon head ; or if any of them be the lord of the ninth , or * r * of the first , he shall receive honour and benefits from them . and if you would know whether he shall have it in his own country , or in a forreign country , look if the lord of the ninth be in angles , then it shall be in his own country : and if in succedents , it shall be neer ; but if in cadent houses , very far off . questions of the eleventh house . if you would know when it is good to set forth a ship to sea , see the ascendent ; which if it be stable , the ship will be ponderous ; but if the lord thereof be with a good planet , she will sustain a great weight . and if the ascendent be instable , and with a good planet , the ship will be swift , and carry a good burden . and meanly , if the ascendent be mean. and after this maner may you judge concerning a horse if a question be thereof . and if any unstable signe be ascending , and his lord be in his exaltation , or otherwise fortunate , and the moon behold him with a lowring aspect , or sextile ; let the ship be applyed to the water , because she will be very swift . and if any evil be imposed upon her , or that she be like to be drawn into it ; then set her out when a stable signe is ascending , or when the moon is in the third , fifth , eighth , ninth , or tenth house or mansion . if you would know what winde she shall have , behold the ascendent and his lord , whether he be with good or evil planets , and in what place , and accordingly judge . and if you would have a strong winde spread forth your sails at the rising of aquary : if a small winde , spread your canvas when libra is ascending : if a moderate winde , then direct your sails under gemini . questions of the twelfth house . for imprisonment , consider the twelfth and the first ; and if the lord of the twelfth be in the first , or with the lord of the first , &c. לאתעברא of the magick of the ancients , the greatest studie of wisdom . in all things , ask counsel of the lord ; and do not thou think , speak , or do any thing , wherein god is not thy counsellor . proverbs 11. he that walketh fraudulently , revealeth secrets : but he that is of a faithful spirit , concealeth the matter . arbatel of magick : or , the spiritual wisdom of the ancients , as well wise-men of the people of god , as magi of the gentiles : for the illustration of the glory of god , and his love to mankinde . now first of all produced out of darkness into the light , against all caco-magicians , and contemners of the gifts of god ; for the profit and delectation of all those , who do truely and piously love the creatures of god , and do use them with thanksgiving , to the honour of god , and profit of themselves and their neighbours . containing nine tomes , and seven septenaries of aphorisms . the first is called isagoge , or , a book of the institutions of magick : or , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which in forty and nine aphorisms comprehendeth the most general precepts of the whole art : the second is microcosmical magick , what microcosmus hath effected magically , by his spirit and genius addicted to him from his nativity , that is , spiritual wisdom : and how the same is effected . the third is olympick magick , in what manner a man may do and suffer by the spirits of olympus . the fourth is hesiodiacal , and homerical magick , which teacheth the operations by the spirits called cacodaemones , as it were not adversaries to mankinde . the fifth is romane or sibylline magick , which acteth and operates with tutelar spirits and lords , to whom the whole orb of the earth is distributed . this is valde insignis magia . to this also is the doctrine of the druids referred . the sixth is pythagorical magick , which only acteth with spirits to whom is given the doctrine of arts , as physick , medicines , mathematicks , alchymie , and such kinde of arts. the seventh is the magick of apollonius , and the like , and agreeth with the romane and microcosmical magick : only it hath this thing peculiar , that it hath power over the hostile spirits of mankinde . the eighth is hermetical , that is , aegyptiacal magick ; and differeth not much from divine magick . the ninth is that wisdom which dependeth solely upon the word of god ; and this is called prophetical magick . the first tome of the book of arbatel of magick , called isagoge . in the name of the creator of all things both visible and invisible , who revealeth his mysteries out of his treasures to them that call upon him ; and fatherly and mercifully bestoweth those his secrets upon us without measure . may he grant unto us , through his only begotten son jesus christ our lord , his ministring spirits , the revealers of his secrets , that we may write this book of arbatel , concerning the greatest secrets which are lawful for man to know , and to use them without offence unto god. amen . the first septenary of aphorisms . the first aphorism . whosoever would know secrets , let him know how to keep secret things secretly ; and to reveal those things that are to be revealed and to seal those things which are to be sealed : and not to give holy things to dogs , nor cast pearls before swine . observe this law , and the eyes of thy understanding shall be opened , to understand secret things ; and thou shalt have whatsoever thy minde desireth to be divinely revealed unto thee . thou shalt have also the angels and spirits of god prompt and ready in their nature to minister unto thee , as much as any humane minde can desire . aphor. 2. in all things , call upon the name of the lord : and without prayer unto god through his only begotten son , do not thou undertake to do or think any thing . and use the spirits given and attributed unto thee , as ministers , without rashness and presumption , as the messengers of god ; having a due reverence towards the lord of spirits . and the remainder of thy life do thou accomplish , demeaning thy self peaceably , to the honour of god , and the profit of thy self and thy neighbour . aphor. 3. live to thy self , and the muses : avoid the friendship of the multitude : be thou covetous of time , beneficial to all men . use thy gifts , be vigilant in thy calling ; and let the word of god never depart from thy mouth . aphor. 4. be obedient to good admonitions : avoid all procrastination : accustom thy self to constancie and gravity , both in thy words and deeds . resist the temptations of the tempter , by the word of god. flee from earthly things ; seek after heavenly things . put no confidence in thy own wisdom ; but look unto god in all things , according to that sentence of the scripture : when we know not what we shall do , unto thee , o god , do we lift up our eyes , and from thee we expect our help . for where all humane refuges do forsake us , there will the help of god shine forth , according to the saying of philo. aphor. 5. thou shalt love the lord thy god with all thy heart , and with all thy stength , and thy neighbour as thy self : and the lord will keep thee as the apple of his eye , and will deliver thee from all evil , and will replenish thee with all good ; and nothing shall thy soul desire , but thou shalt be fully endued therewith , so that it be contingent to the salvation of thy soul and body . aphor. 6. whatsoever thou hast learned , frequently repeat , and six the same in thy minde : and learn much , but not many things , because a humane understanding cannot be alike capable in all things , unless it be such a one that is divinely regenerated ; unto him nothing is so difficult or manifold , which he may not be able equally to attain to . aphor. 7. call upon me in the day of trouble , and i will hear thee , and thou shalt glorifie me , saith the lord. for all ignorance is tribulation of the minde ; therefore call upon the lord in thy ignorance , and he will hear thee . and remember that thou give honour unto god , and say with the psalmist , not unto us , lord , not unto us , but unto thy name give the glory . the second septenary . aphor. 8. even as the scripture testifies , that god appointeth names to things or persons , and also with them hath distributed certain powers and offices out of his treasures : so the characters and names of stars have not any power by reason of their figure or pronunciation , but by reason of the vertue or office which god hath ordained by nature either to such a name or character . for there is no power either in heaven or in earth , or hell , which doth not descend from god ; and without his permission , they can neither give or draw forth into any action , any thing they have . aphor. 9. that is the chiefest wisdom , which is from god ; and next , that which is in spiritual creatures ; afterwards , in corporal creatures ; fourthly , in nature , and natural things . the spirits that are apostate , and reserved to the last judgement , do follow these , after a long interval . sixthly , the ministers of punishments in hell , and the obedient unto god. seventhly , the pigmies do not possess the lowest place , and they who inhabit in elements , and elementary things . it is convenient therefore to know and discern all differences of the wisdom of the creator and the creatures , that it may be certainly manifest unto us , what we ought to assume to our use of every thing , and that we may know in truth how and in what manner that may be done . for truly every creature is ordained for some profitable end to humane nature , and for the service thereof ; as the holy scriptures , reason , and experience , do testifie . aphor. 10. god the father almighty , creator of heaven and earth , and of all things visible and invisible , in the holy scriptures proposeth himself to have an eye over us ; and as a tender father which loveth his children , he teacheth us what is profitable , and what not ; what we are to avoid , and what we are to embrace : then he allureth us to obedience with great promises of corporal and eternal benefits , and deterreth us ( with threatning of punishments ) from those things which are not profitable for us . turn over therefore with thy hand , both night and day , those holy writings , that thou mayst be happy in things present , and blessed to all eternity . do this , and thou shalt live , which the holy books have taught thee . aphor. 11. a number of four is pythagorical , and the first quadrate ; therefore here let us place the foundation of all wisdom , after the wisdom of god revealed in the holy scriptures , and to the considerations proposed in nature . appoint therefore to him who solely dependeth upon god , the wisdom of every creature to serve and obey him , nolens volens , willing or unwilling . and in this , the omnipotency of god shineth forth . it consisteth therefore in this , that we will discern the creatures which serve us , from those that are unwilling ; and that we may learn how to accommodate the wisdom and offices of every creature unto our selves . this art is not delivered , but divinely . unto whom god will , he revealeth his secrets ; but to whom he will not bestow any thing out of his treasuries , that person shall attain to nothing without the will of god. therefore we ought truly to desire 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from god alone , which will mercifully impart these things unto us . for he who hath given us his son , and commanded us to pray for his holy spirit , how much more will he subject unto us the whole creature , and things visible and invisible ? whatsoever ye ask , ye shall receive . beware that ye do not abuse the gifts of god , and all things shall work together unto you for your salvation . and before all things , be watchful in this , that your names be written in heaven : this is more light , that the spirits be obedient unto you , as christ admonisheth . aphor. 12. in the acts of the apostles , the spirit saith unto peter after the vision , go down , and doubt not but i have sent them , when he was sent for from cornelius the centurion . after this manner , in vocal words , are all disciplines delivered , by the holy angels of god , as it appeareth out of the monuments of the aegyptians . and these things afterwards were vitiated and corrupted with humane opinions ; and by the instigation of evil spirits , who sow tares amongst the children of disobedience , as it is manifest out of st. paul , and hermes trismegistus . there is no other manner of restoring these arts , then by the doctrine of the holy spirits of god ; because true faith cometh by hearing . but because thou mayst be certain of the truth , and mayst not doubt whether the spirits that speak with thee , do declare things true or false , let it only depend upon thy faith in god ; that thou mayst say with paul , i know on whom i trust . if no sparrow can fall to the ground without the will of the father which is in heaven , how much more will not god suffer thee to be deceived , o thou of little faith , if thou dependest wholly upon god , and adherest only to him ? aphor. 13. the lord liveth ; and all things which live , do live in him . and he is truly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , who hath given unto all things , that they be that which they are : and by his word alone , through his son , hath produced all things out of nothing , which are in being . he calleth all the stars , and all the host of heaven by their names . he therefore knoweth the true strength and nature of things , the order and policy of every creature visible and invisible , to whom god hath revealed the names of his creatures . it remaineth also , that he receive power from god , to extract the vertues in nature , and hidden secrets of the creature ; and to produce their power into action , out of darkness into light . thy scope therefore ought to be , that thou have the names of the spirits , that is , their powers and offices , and how they are subjected and appointed by god to minister unto thee ; even as raphael was sent to tobias , that he should heal his father , and deliver his son from dangers , and bring him to a wife . so michael , the fortitude of god , governeth the people of god : gabriel , the messenger of god , was sent to daniel , mary , and zachary the father of john baptist . and he shall be given to thee that desirest him , who will teach thee whatsoever thy soul shall desire , in the nature of things . his ministry thou shalt use with trembling and fear of thy creator , redeemer , and sanctifier , that is to say , the father , son , and holy ghost : and do not thou let slip any occasion of learning , and be vigilant in thy calling , and thou shalt want nothing that is necessary for thee . aphor. 14. thy soul liveth for ever , through him that hath created thee : call therefore upon the lord thy god , and him only shalt thou serve . this thou shalt do , if thou wilt perform that end for which thou art ordained of god , and what thou owest to god and to thy neighbour . god requireth of thee a minde , that thou shouldst honour his son , and keep the words of his son in thy heart : if thou honour him , thou hast done the will of thy father which is in heaven . to thy neighbour thou owest offices of humanity , and that thou draw all men that come to thee , to honour the son. this is the law and the prophets . in temporal things , thou oughtest to call upon god as a father , that he would give unto thee all necessaries of this life : and thou oughtest to help thy neighbour with the gifts which god bestoweth upon thee , whether they be spiritual or corporal . therefore thou shalt pray thus : o lord of heaven and earth , creator and maker of all things visible and invisible ; i , though unworthy , by thy assistance call upon thee , through thy only begotten son jesus christ our lord , that thou wilt give unto me thy holy spirit , to direct me in thy truth unto all good . amen . because i earnestly desire perfectly to know the arts of this life , and such things as are necessary for us , which are so overwhelmed in darkness , and polluted with infinite humane opinions , that i of my own power can attain to no knowledge in them , unless thou teach it me : grant me therefore one of thy spirits , who may teach me those things which thou wouldst have me to know and learn , to thy praise and glory , and the profit of our neighbour . give me also an apt and teachable heart , that i may easily understand those things which thou shalt teach me , and may hide them in my understanding , that i may bring them forth at out of thy inexhaustible treasures , to all necessary uses . and give me grace , that i may use such thy gifts humbly , with fear and trembling , through our lord jesus christ , with thy holy spirit . amen . the third septenary . aphor. 15. they are called olympick spirits , which do inhabit in the firmament , and in the stars of the firmament : and the office of these spirits is to declare destinies , and to administer fatal charms , so far forth as god pleaseth to permit them : for nothing , neither evil spirit nor evil destiny , shall be able to hurt him who hath the most high for his refuge . if therefore any of the olympick spirits shall teach or declare that which his star to which he is appointed portendeth , nevertheless he can bring forth nothing into action , unless he be permitted by the divine power . it is god alone who giveth them power to effect it . unto god the maker of all things , are obedient all things celestial , sublunary , and infernal . therefore rest in this : let god be thy guide in all things which thou undertakest , and all things shall attain to a happy and desired end ; even as the history of the whole world testifieth , and daily experience sheweth . there is peace to the godly : there is no peace to the wicked , saith the lord. aphor. 16. there are seven different governments of the spirits of olympus , by whom god hath appointed the whole frame and universe of this world to be governed : and their visible stars are aratron , bethor , phaleg , och , hagith , ophiel , phul , after the olympick speech . every one of these hath under him a mighty militia in the firmament . aratron ruleth visible provinces xlix . bethor , xxxii . phaleg , xxxv . och , xxviii . hagith , xxi . ophiel , xiiii . phul , vii . so that there are 186 olympick provinces in the whole universe , wherein the seven governours do exercise their power : all which are elegantly set forth in astronomy . but in this place it is to be explained , in what manner these princes and powers may be drawn into communication . aratron appeareth in the first hour of saturday , and very truly giveth answers concerning his provinces and provincials . so likewise do the rest appear in order in their dayes and hours . also every one of them ruleth 490 years . the beginning of their simple anomaly , in the 60 year before the nativity of christ , was the beginning of the administration of bethor ; and it lasted until the year of our lord christ 430. to whom succeeded phaleg , until the 920 year . then began ocb , and continued until the year 1410. and thenceforth hagith ruleth until the year 1900. aphor. 17. magically the princes of the seven governours are called simply , in that time , day , and hour wherein they rule visibly or invisibly , by their names and offices which god hath given unto them ; and by proposing their character which they have given or confirmed . the governour aratron hath in his power those things which he doth naturally , that is , after the same manner and subject as those things which in astronomy are ascribed to the power of saturn . those things which he doth of his own free will , are , 1. that he can convert any thing into a stone in a moment , either animal or plant , retaining the same object to the sight . 2. he converteth treasures into coals , and coals into treasure . 3. he giveth familiars with a definite power . 4. he teacheth alchymy , magick , and physick . 5. he reconcileth the subterranean spirits to men ; maketh hairy men . 6. he causeth one to be invisible . 7. the barren he maketh fruitful , and giveth long life . his character . he hath under him 49 kings , 42 princes , 35 presidents , 28 dukes , 21 ministers , standing before him ; 14 familiars , seven messengers : he commandeth 36000 legions of spirits ; the number of a legion is 490. bether governeth those things which are ascribed to jupiter : he soon cometh being called . he that is dignified with his character , he raiseth to very great dignities , to cast open treasures : he reconcileth the spirits of the air , that they give true answers : they transport precious stones from place to place , and they make medicines to work miraculously in their effects : he giveth also the familiars of the firmament , and prolongeth life to 700 years if god will. his character . he hath under him 42 kings , 35 princes , 28 dukes , 21 counsellors , 14 ministers , 7 messengers , 29000 legions of spirits . phalec ruleth those things which are attributed to mars , the prince of peace . he that hath his character , he raiseth to great honours in warlike affairs . his character . och governeth solar things ; he giveth 600 years , with perfect health ; he bestoweth great wisdom , giveth the most excellent spirits , teacheth perfect medicines : he converteth all things into most pure gold and precious stones : he giveth gold , and a purse springing with gold . he that is dignified with his character , he maketh him to be worshipped as a deity , by the kings of the whole world . the character . he hath under him 36536 legions : he administreth all things alone : and all his spirits serve him by centuries . hagith governeth venereous things . he that is dignified with his character , he maketh very fair , and to be adorned with all beauty . he converteth copper into gold , in a moment , and gold into copper : he giveth spirits which do faithfully serve those to whom they are addicted . his character . he hath 4000 legions of spirits , and over every thousand he ordaineth kings for their appointed seasons . ophiel is the governour of such things as are attributed to mercury : his character is this . his spirits are 100000 legions : he easily giveth familiar spirits : he teacheth all arts : and he that is dignified with his character , he maketh him to be able in a moment to convert quicksilver into the philosophers stone . phul bath this character . he changeth all metals into silver , in word and deed ; governeth lunary things ; healeth the dropsie : he giveth spirits of the water , who do serve men in a corporeal and visible form ; and maketh men to live 300 years . the most general precepts of this secret. 1. every governour acteth with all his spirits , either naturally , to wit , alwayes after the same manner ; or otherwise of their own free-will , if god hinder them not . 2. every governour is able to do all things which are done naturally in a long time , out of matter before prepared ; and also to do them suddenly , out of matter not before prepared . as och , the prince of solar things , prepareth gold in the mountains in a long time ; in a less time , by the chymical art ; and magically , in a moment . 3. the true and divine magician may use all the creatures of god , and offices of the governours of the world , at his own will , for that the governours of the world are obedient unto them , and come when they are called , and do execute their commands : but god is the author thereof : as joshua caused the sun to stand still in heaven . they send some of their spirits to the mean magicians , which do obey them only in some determinate business : but they hear not the false magicians , but expose them to the deceits of the devils , and cast them into divers dangers , by the command of god ; as the prophet jeremiah testifieth , in his eighth chapter , concerning the jews . 4. in all the elements there are the seven governours with their hosts , who do move with the equal motion of the firmament ; and the inferiours do alwayes depend upon the superiours , as it is taught in philosophy . 5. a man that is a true magician , is brought forth a magician from his mothers womb : others , who do give themselves to this office , are unhappy . this is that which john the baptist speaketh of : no man can do any thing of himself , except it be given him from above . 6. every character given from a spirit , for what cause soever , hath his efficacy in this business , for which it is given , in the time prefixed : but it is to be used the same day and planetary hour wherein it is given . 7. god liveth , and thy soul liveth : keep thy covenant , and thou hast whatsoever the spirit shall reveal unto thee in god , because all things shall be done which the spirit promiseth unto thee . aphor. 18. there are other names of the olympick spirits delivered by others ; but they only are effectual , which are delivered to any one , by the spirit the revealer , visible or invisible : and they are delivered to every one as they are predestinated : therefore they are called constellations ; and they seldom have any efficacy above 40 years . therefore it is most safe for the young practisers of art , that they work by the offices of the spirits alone , without their names ; and if they are pre-ordained to attain the art of magick , the other parts of the art will offer themselves unto them of their own accord . pray therefore for a constant faith , and god will bring to pass all things in due season . aphor. 19. olympus and the inhabitants thereof , do of their own accord offer themselves to men in the forms of spirits ; and are ready to perform their offices for them , whether they will or not : by how much the rather will they attend you , if they are desired ? but there do appear also evil spirits , and destroyers , which is caused by the envy and malice of the devil ; and because men do allure and draw them unto themselves with their sins , as a punishment due to sinners . whosoever therefore desireth familiarly to have a conversation with spirits , let him keep himself from all enormious sins , and diligently pray to the most high to be his keeper ; and he shall break through all the snares and impediments of the devil : and let him apply himself to the service of god , and he will give him an increase in wisdom . aphor. 20. all things are possible to them that believe them , and are willing to receive them ; but to the incredulous and unwilling , all things are unpossible : there is no greater hinderance then a wavering minde , levity , unconstancy , foolish babling , drunkenness , lusts , and disobedience to the word of god. a magician therefore ought to be a man that is godly , honest , constant in his words and deeds , having a firm faith towards god , prudent , and covetous of nothing but of wisdom about divine things . aphor. 21. when you would call any of the olympick spirits , observe the rising of the sun that day , and of what nature the spirit is which you desire ; and saying the prayer following , your desires shall be perfected . omnipotent and eternal god , who hast ordained the whole creation for thy praise and glory , and for the salvation of man , i beseech thee that thou wouldst send thy spirit n. n. of the solar order , who shall inform and teach me those things which i shall ask of him ; or , that he may bring me medicine against the dropsie , &c. nevertheless not my will be done , but thine , through jesus christ thy only begotten son , our lord , amen . but thou shalt not detain the spirit above a full hour , unless he be familiarly addicted unto thee . forasmuch as thou camest in peace , and quietly , and hast answered unto my petitions ; i give thanks unto god , in whose name thou camest : and now thou mayst depart in peace unto thy orders ; and return to me again when i shall call thee by thy name , or by thy order , or by thy office , which is granted from the creator , amen . ecclesiast . chap. 5. be not rash with thy mouth , neither let thy heart be hasty to utter any thing before god ; for god is in heaven , and thou in earth : therefore let thy words be few ; for a dream cometh through the multitude of business . the third septenary . aphor. 22. we call that a secret , which no man can attain unto by humane industry without revelation ; which science lieth obscured , hidden by god in the creature ; which nevertheless he doth permit to be revealed by spirits , to a due use of the thing it self . and these secrets are either concerning things divine , natural or humane . but thou mayst examine a few , and the most select , which thou wilt commend with many more . aphor. 23. make the beginning of the nature of the secret , either by a spirit in the form of a person , or by vertues separate , either in humane organs , or by what manner soever the same may be effected ; and this being known , require of a spirit which knoweth that art , that he would briefly declare unto thee whatsoever that secret is : and pray unto god , that he would inspire thee with his grace , whereby thou maist bring the secret to the end thou desirest , for the praise and glory of god , and the profit of thy neighbour . aphor. 24. the greatest secrets are in number seven . 1. the first is the curing of all diseases in the space of seven dayes , either by characters , or by natural things , or by the superior spirits with the divine assistance . 2. the second is , to be able to prolong life to whatsoever age we please : i say , a corporal and natural life . 3. the third is , to have the obedience of the creatures in the elements which are in the forms of personal spirits ; also of pigmies , sagani , nymphes , dryades , and spirits of the woods . 4. the fourth is , to be able to discourse with knowledge and understanding of all things visible and invisible , and to understand the power of everything , and to what it belongeth . 5. the fifth is , that a man be able to govern himself according to that end for which god hath appointed him . 6. the sixth is , to know god , and christ , and his holy spirit : this is the perfection of the microcosmus . 7. the seventh , to be regenerate , as henochius the king of the inferiour world . these seven secrets a man of an honest and constant minde may learn of the spirits , without any offence unto god. the mean secrets are likewise seven in number . 1. the first is , transmutation of metals , which is vulgarly called alchymy ; which certainly is given to very few , and not but of special grace . 2. the second is , the curing of diseases with metals , either by the magnetick vertues of precious stones , or by the use of the philosophers stone , and the like . 3. the third is , to be able to perform astronomical and mathematical miracles , such as are hydraulick-engines , to administer business by the influence of heaven , and things which are of like sort . 4. the fourth is , to perform the works of natural magick , of what sort soever they be . 5. the fifth is , to know all physical secrets . 6. the sixth is , to know the foundation of all arts which are exercised with the hands and offices of the body . 7. the seventh is , to know the foundation of all arts which are exercised by the angelical nature of man. the lesser secrets are seven . 1. the first is , to do a thing diligently , and to gather together much mony . 2. the second is , to ascend from a mean state to dignities and honours , and to establish a newer family , which may be illustrious and do great things . 3. the third is , to excel in military affairs , and happily to atchieve to great things , and to be an head of the head of kings and princes . 4. to be a good house-keeper both in the country and city . 5. the fifth is , to be an industrious and fortunate merchant . 6. to be a philosopher , mathematician , and physitian , according to aristotle , plato , ptolomy , euclides , hippocrates and galen . 7. to be a divine according to the bible and schooles . which all writers of divinity both old and new have taught . aphor. 25. we have already declared what a secret is , the kindes and species thereof : it remaineth now to shew how we may attain to know those things which we desire . the true and onely way to all secrets , is to have recourse unto god the author of all good ; and as christ teacheth , in the first place seek ye the kingdom of god and his righteousness , and all these things shall be added unto you . 2 also see that your hearts be not burthened with surfeting and drunkenness , and the cares of this life . 3. also commit your cares unto the lord , and he will do it . 4. also i the lord thy god do teach thee , what things are profitable for thee , and do guide thee in the way wherein thou walkest . 5. and i will give thee understanding , and will teach thee in the way wherein thou shalt go , and i will guide thee with my eye . 6. also if you which are evil , know how to give good things to your children , how much more shall your father which is in heaven give his holy spirit to them that ask him ? if you will do the will of my father which is in heaven , ye are truely my disciples , and we will come unto you , and make our abode with you . if you draw these seven places of scripture from the letter unto the spirit , or into action , thou canst not erre , but shalt attain to the desired bound ; thou shalt not erre from the mark , and god himself by his holy spirit will teach thee true and profitable things : he will give also his ministring angels unto thee , to be thy companions , helpers and teachers of all the secrets of the world , and he will command every creature to be obedient unto thee , so that cheerfully rejoycing thou maist say with the apostles , that the spirits are obedient unto thee ; so that at length thou shalt be certain of the greatest thing of all , that thy name is written in heaven . aphor. 26. there is another way which is more common , that secrets may be revealed unto thee also , when thou art unwitting thereof ; either by god , or by spirits which have secrets in their power ; or by dreams , or by strong imaginations and impressions , or by the constellation of a nativity by celestial knowledge . after this manner are made heroick men , such as there are very many , and all learned men in the world , plato , aristotle , hippocrates , galen , euclide , archimedes , hermes trismegistus the father of secrets , with theophrastus paracelsus ; all which men had in themselves all the vertues of secrets . hitherto also are referred , homer , hesiod , orpheus , pythagoras ; but these had not such gifts of secrets as the former . to this are referred , the nymphes , and sons of melusina , and gods of the gentiles , achilles , aeneas , hercules : also cyrus , alexander the great , julius caesar , lucullus , sylla , marius it is a canon , that every one know his own angel , and that he obey him according to the word of god : and let him beware of the snares of the evil angel , lest he be involved in the calamities of brute and marcus antonius . to this refer the book of jovianus pontanus of fortune , and his eutiches . the third way is , diligent and hard labor , without which no great thing can be obtained from the divine deity worthy admiration , as it is said , tu nihil invita dices faciésve minerva . nothing canst thou do or say against minerva's will. we do detest all evil magicians , who make themselves associates with the devils with their unlawful superstitions , and do obtain and effect some things which god permitteth to be done , instead of the punishment of the devils . so also they do other evil acts , the devil being the author , as the scriptures testifie of judas . to these are referred all idolaters of old , and of our age , and abusers of fortune , such as the heathens are full of . and to these do appertain all charontick evocation of spirits , as the work of saul with the woman , and lucanus prophesie of the deceased souldier , concerning the event of the pharsalian war , and the like . aphor. 27. make a circle with a center a , which is b. c. d. e. at the east let there be b. c. a square . at the north , c. d. at the west , d. e. and at the south e. d. divide the several quadrants into seven parts , that there may be in the whole 28 parts : and let them be again divided into four parts , that there may be 112 parts of the circle : and so many are the true secrets to be revealed . and this circle in this maner divided , is the seal of the secrets of the world , which they draw from the onely center a , that is , from the invisible god , unto the whole creature . the prince of the oriental secrets is resident in the middle , and hath three nobles on either side , every one whereof hath four under him , and the prince himself hath four appertaining unto him . and in this manner the other princes and nobles have their quadrants of secrets , with their four secrets . but the oriental secret is the study of all wisdome ; the west of strength ; the south , of tillage ; the north , of more rigid life : so that the eastern secrets are commended to be the best ; the meridian to be mean ; and the east and north to be lesser . the use of this seal of secrets is , that thereby thou maist know whence the spirits or angels are produced , which may teach the secrets delivered unto them from god. but they have names taken from their offices and powers according to the gift which god hath severally distributed to every one of them . one hath the power of the sword ; another , of the pestilence ; and another , of inflicting famine upon the people as it is ordained by god. some are destroyers of cities , as those two were , who were sent to overthrow sodom and gomorrha and the places adjacent , examples whereof the holy scripture witnesseth . some are the watch-men over kingdoms ; others , the keepers of private persons ; and from thence , any one may easily form their names in his own language : so that he which will , may ask a physical angel , mathematical , or philosophical , or an angel of civil wisdom , or of supernatural or natural wisdome , or for any thing whatsoever ; and let him ask seriously , with a great desire of his mind , and with faith and constancy ; and without doubt , that which he asketh he shall receive from the father and god of all spirits . this faith surmounteth all seals , and bringeth them into subjection to the will of man. the characteristical maner of calling angels succeedeth this faith , which dependeth onely on divine revelation ; but without the said faith preceding it , it lieth in obscurity . nevertheless , if any one will use them for a memorial , and no otherwise , and as a thing simply created by god to this purpose , to which such a spirituall power or essence is bound ; he may use them without any offence unto god. but let him beware , lest that he fall into idolatry , and the snares of the devil , who with his cunning sorceries , easily deceiveth the unwary . and he is not taken but onely by the singer of god , and is appointed to the service of man ; so that they unwillingly serve the godly ; but not without temptations and tribulations , because the commandment hath it , that he shall bruise the heel of christ , the seed of the woman . we are therefore to exercise our selves about spiritual things , with fear and trembling , and with great reverence towards god , and to be conversant in spiritual essences with gravity and justice . and he which medleth with such things , let him beware of all levity , pride , covetousness , vanity , envy and ungodliness , unless he will miserably perish . aphor. 21. because all good is from god , who is onely good , those things which we would obtain of him , we ought to seek them by prayer in spirit and truth , and a simple heart . the conclusion of the secret of secrets is , that every one exercise himself in prayer , for those things which he desires , and he shall not suffer a repulse . let not any one despise prayer ; for by whom god is prayed unto , to him he both can and will give . now let us acknowledge him the author , from whom let us humbly seek for our desires . a merciful and good father , loveth the sons of desires , as daniel ; and sooner heareth us , then we are able to overcome the hardness of our hearts to pray . but he will not that we give holy things to dogs , nor despise and contemn the gifts of his treasury . therefore diligently and often read over and over the first septenary of secrets , and guide and direct thy life and all thy thoughts according to those precepts ; and all things shall yield to the desires of thy minde in the lord , to whom thou trustest . the fifth septenary . aphor. 29. as our study of magick proceedeth in order from general rules premised , let us now come to a particular explication thereof . spirits either are divine ministers of the word , and of the church , and the members thereof ; or else they are servient to the creatures in corporal things , partly for the salvation of the soul and body , and partly for its destruction . and there is nothing done , whether good or evil without a certain and determinate order and government . he that seeketh after a good end , let him follow it ; and he that desires an evil end , pursue that also , and that earnestly , from divine punishment , and turning away from the divine will. therefore let every one compare his ends with the word of god , and as a touchstone that will judge between good and evil ; and let him propose unto himself what is to be avoided , and what is to be sought after ; and that which he constituteth and determineth to himself , let him follow diligently , not procrastinating or delaying , until he attain to his appointed bound . aphor. 30. they which desire riches , glory of this world , magistracy , honours , dignities , tyrannies , ( and that magically ) if they endeavour diligently after them , they shall obtain them , every one according to his destiny , industry , and magical sciences , as the history of melesina witnesseth , and the magicians thereof , who ordained , that none of the italian nation should for ever obtain the rule or kingdome of naples ; and brought it to pass , that he who reigned in his age , to be thrown down from his seat : so great is the power of the guardian or tutelar angels of the kingdoms of the world . aphor. 31. call the prince of the kingdom , and lay a command upon him , and command what thou wilt , and it shall be done , if that prince be not again absolved from his obedience by a succeeding magician . therefore the kingdom of naples may be again restored to the italians , if any magician shall call him who instituted this order , and compel him to recall his deed ; he may be compelled also , to restore the secret power taken from the treasury of magick ; a book , a gemme , and magical horn. which being had , any one may easily , if he will , make himself the monarch of the world . but judaeus chused rather to live among gods , until the judgement , before the transitory good of this world ; and his heart is so blinde , that he understandeth nothing of the god of heaven and earth , or thinketh more , but enjoyeth the delights of things immortal , to his own eternal destruction . and he may be easier called up , then the angel of plotinus in the temple of isis . aphor. 32. in like maner also , the romans were taught by the sibyls books ; and by that means made themselves the lords of the world , as histories witness . but the lords of the prince of a kingdom do bestow the lesser magistracies . he therefore that desireth to have a lesser office , or dignity , let him magically call a noble of the prince , and his desire shall be fulfilled . aphor. 33. but he who coveteth contemptible dignities , as riches alone , let him call the prince of riches , or one of his lords , and he shall obtain his desire in that kinde , whereby he would grow rich , either in earthly goods , or merchandize , or with the gifts of princes , or by the study of metals , or chymistry : as he produceth any president of growing rich by these meanes , he shall obtain his desire therein . aphor. 34. all manner of evocation is of the same kinde and form , and this way was familiar of old time to the sibyls and chief priests . this in our time , through ignorance and impiety , is totally lost ; and that which remaineth , is depraved with infinite lyes and superstitions . aphor. 35. the humane understanding is the onely effecter of all wonderfull works , so that it be joyned to any spirit ; and being joyned , she produceth what she will. therefore we are carefull to proceed in magick , lest that syrens and other monsters deceive us , which likewise do desire the society of the humane soul . let the magician carefully hide himself alwaies under the wings of the most high , lest he offer himself to be devoured of the roaring lion : for they who desire earthly things , do very hardly escape the snares of the devil . the sixth septenary . aphor. 36. care is to be taken , that experiments be not mixed with experiments ; but that every one be onely simple and several : for god and nature have ordained all things to a certain and appointed end : so that for examples sake , they who perform cures with the most simple herbs and roots , do cure the most happily of all . and in this manner , in constellations , words and characters , stones , and such like , do lie hid the greatest influences or vertues in deed , which are in stead of a miracle . so also are words , which being pronounced , do forthwith cause creatures both visible and invisible to yeild obedience , aswell creatures of this our world , as of the warry , aery , subterranean , and olympick , supercelestial and infernal , and also the divine . therefore simplicity is chiefly to be studied , and the knowledge of such simples is to be sought for from god ; otherwise by no other meanes or experience they can be found out . aphor. 37. and let all lots have their place decently : order , reason and means , are the three things which do easily render all learning aswell of the visible as invisible creatures . this is the course of order , that some creatures are creatures of the light ; others , of darkness : these are subject to vanity , because they run headlong in●o darkness , and inthrall themselves in eternal punishments for their rebellion . their kingdome is partly very beautiful in transitory and corruptible things on the one part , because it cannot consist without some vertue and great gifts of god ; and partly most filthy and horrid to be spoken of , because it aboundeth with all wickedness and sin , idolatry , contempt of god , blasphemies against the true god and his works , worshipping of devils , disobedience towards magistrates , seditions , homicides , robberies , tyranny , adulteries , wicked lusts , rapes , thefts , lyes , perjuries , pride , and a covetous desire of rule ; in this mixture consisteth the kingdome of darkness : but the creatures of the light , are filled with eternal truth , and with the grace of god , and are lords of the whole world , and do reign over the lords of darkness , as the members of christ . between these and the other , there is a continual war , untill god shall put an end to their strife , by his last judgment . aphor. 38. therefore magick is twofold in its first division ; the one is of god , which he bestoweth on the creatures of light ; the other also is of god , but it is the gift which he giveth unto the creatures of darkness : and this is also two-fold : the one is to a good end , as when the princes of darkness are compelled to do good unto the creatures , god enforcing them ; the other is for an evil end , when god permitteth such to punish evil persons , that magically they are deceived to destruction ; or , also he commandeth such to be cast out into destruction . the second division of magick is , that it bringeth to pass some works with visible instruments , through visible things ; and it effecteth other works with invisible instruments by invisible things ; and it acteth other things , aswel with mixed means , as instruments and effects . the third division is , there are some things which are brought to pass by invocation of god alone : this is partly prophetical , and philosophical , and partly as it were theophrastical . other things there are , which by reason of the ignorance of the true god , are done with the princes of spirits , that his desires may be fulfilled ; such is the work of the mercurialists . the fourth division is , that some exercise their magick with the good angels in stead of god , as it were descending down from the most high god : such was the magick of baalim ▪ another magick is , that which exerciseth their actions with the chief of the evil spirits ; such were they who wrought by the minor gods of the heathens . the fifth division is , that some do act with spirits openly , and face to face ; which is given to few : others do work by dreams and other signes ; which the ancients took from their auguries and sacrifices . the sixth division is , that some work by immortal creatures , others by mortal creatures , as nymphs , satyrs , and such like inhabitants of other elements , pigmies , &c. the seventh division is , that the spirits do serve some of their own accord , without art ; others they will scarce attend , being called by art . among these species of magick , that is the most excellent of all , which dependeth upon god alone . the second , them whom the spirits do serve faithfully of their own accord . the third is , that which is the property of christians , which dependeth on the power of christ which he hath in heaven and earth . aphor. 39. there is a seven-fold preparation to learn the magick art. the first is , to meditate day and night how to attain to the true knowledge of god , both by his word revealed from the foundation of the world ; as also by the seal of the creation , and of the creatures ; and by the wonderful effects which the visible and invisible creatures of god do shew forth . secondly , it is requisite , that a man descend down into himself , and chiefly study to know himself ; what mortal part he hath in him , and what immortal ; and what part is proper to himself , and what diverse . thirdly , that he learn by the immortal part of himself , to worship , love and fear the eternal god , and to adore him in spirit and truth ; and with his mortal part , to do those things which he knoweth to be acceptable to god , and profitable to his neighbours . these are the three first and chiefest precepts of magick , wherewith let every one prepare himself that covets to obtain true magick or divine wisdome , that he may be accounted worthy thereof , and one to whom the angelical creatures willingly do service , not occultly onely , but also manifestly , and as it were face to face . fourthly , whereas every man is vigilant to see to what kinde of life he shall be called from his mothers womb , that every one may know whether he be born to magick , and to what species thereof ; which every one may perceive easily that readeth these things , and by experience may have success therein ; for such things and such gifts are not given but onely to the low and humble . in the fifth place we are to take care , that we understand when the spirits are assisting us , in undertaking the greatest business ; and he that understands this , it is manifest , that he shall be made a magician of the ordination of god ; that is , such a person who useth the ministery of the spirits to bring excellent things to pass . here , as for the most part , they sin either through negligence , ignorance , or contempt , or by too much superstition ; they offend also by ingratitude towards god , whereby many famous men have afterwards drawn upon themselves destruction : they sin also by rashness and obstinacy ; and also when they do not use their gifts for that honour of god which is required , and do prefer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . sixthly , the magician had need of faith and taciturnity , especially , that he disclose no secret which the spirit hath forbid him , as he commanded daniel to seal some things , that is , not to declare them in publick ; so as it was not lawfull for paul to speak openly of all things which he saw in a vision . no man will believe how much is contained in this one precept . seventhly , in him that would be a magician , there is required the greatest justice , that he undertake nothing that is ungodly , wicked or unjust , nor to let it once come in his minde ; and so he shall be divinely defended from all evil . aphor. 40. when the magician determineth with himself to do any incorporeal thing , either with any exteriour or interiour sense , then let him govern himself according to these seven subsequent laws , to accomplish his magical end . the first law is this , that he know that such a spirit is ordained unto him from god ; and let him meditate that god is the beholder of all his thoughts and actions ; therefore let him direct all the course of his life according to the rule prescribed in the word of god. secondly , alwaies pray with david , take not thy holy spirit from me ; and strengthen me with thy free spirit ; and lead us not into temptation , but deliver us from evil : i beseech thee , o heavenly father , do not give power unto any lying spirit , as thou didst over ahab that he perished ; but keep me in thy truth . amen . thirdly , let him accustome himself to try the spirits , as the scripture admonisheth ; for grapes cannot be gathered of thorns : let us try all things , and hold fast that which is good and laudable , that we may avoid every thing that is repugnant to the divine power . the fourth is , to be remote and clear from all manner of superstition ; for this is superstition , to attribute divinity in this place to things , wherein there is nothing at all divine ; or to chuse or frame to our selves , to worship god with some kinde of worship which he hath not commanded : such are the magical ceremonies of satan , whereby he impudently offereth himself to be worshipped as god. the fifth thing to be eschewed , is all worship of idols , which bindeth any divine power to idols or other things of their own proper motion , where they are not placed by the creator , or by the order of nature : which things many false and wicked magicians faign . sixthly , all the deceitful imitations and affections of the devil are also to be avoided , whereby he imitateth the power of the creation and of the creator , that he may so produce things with a word , that they may not be what they are . which belongeth onely to the omnipotency of god , and is not communicable to the creature . seventhly , let us cleave fast to the gifts of god , and of his holy spirit , that we may know them , and diligently embrace them with our whole heart , and all our strength . aphor. 41. we come now to the nine last aphorismes of this whole tome ; wherewith we will , the divine mercy assisting us , conclude this whole magical isagoge . therefore in the first place it is to be observed , what we understand by magician in this work . him then we count to be a magician , to whom by the grace of god , the spiritual essences do serve to manifest the knowledge of the whole universe , and of the secrets of nature contained therein , whether they are visible or invisible . this description of a magician plainly appeareth , and is universal . an evil magician is he , whom by the divine permission the evil spirits do serve , to his temporal and eternal destruction and perdition , to deceive men , and draw them away from god ; such was simon magus , of whom mention is made in the acts of the apostles , and in clemens ; whom st. peter commanded to be thrown down upon the earth , when as he had commanded himself , as it were a god , to be raised up into the air by the unclean spirits . unto this order are also to be referred all those who are noted in the two tables of the law ; and are set forth with their evil deeds . the subdivisions and species of both kindes of magick , we will note in the tomes following . in this place it shall suffice , that we distinguish the sciences , which is good , and which is evil : whereas man sought to obtain them both at first , to his own ruine and destruction , as moses and hermes do demonstrate . aphor. 42. secondly , we are to know , that a magician is a person predestinated to this work from his mothers wombe ; neither let him assume any such great things to himself , unless he be called divinely by grace hereunto , for some good end ; to a bad end is , that the scripture might be fulfilled , it must be that offences will come ; but wo be to that man through whom they come . therefore , as we have before oftentimes admonished , with fear and trembling we must live in this world . notwithstanding i will not deny , but that some men may with study and diligence obtain some species of both kindes of magick , if it may be admitted . but he shall never aspire to the highest kindes thereof ; yet if he covet to assail them , he shall doubtless offend both in soul and body , such are they , who by the operations of false magicians , are sometimes carried to mount horeb , or in some wilderness , or desarts ; or they are maimed in some member , or are simply torn in pieces , or are deprived of their understanding ; even as many such things happen by the use thereof where men are forsaken by god , and delivered to the power of satan . the seventh septenary . aphor. 43. the lord liveth , and the works of god do live in him by his appointment , whereby he willeth them to be ; for he will have them to use their liberty in obedience to his commands , or disobedience thereof . to the obedient , he hath proposed their rewards ; to the disobedient he hath propounded their deserved punishment . therefore these spirits of their free-will , through their pride and contempt of the son of god , have revolted from god their creator , and are reserved unto the day of wrath ; and there is left in them a very great power in the creation ; but notwithstanding it is limited , and they are confined to their bounds with the bridle of god. therefore the magician of god , which signifies a wise man of god , or one informed of god , is led forth by the hand of god unto all everlasting good , both mean things , and also the chiefest corporal things . great is the power of satan , by reason of the great sins of men . therefore also the magicians of satan do perform great things , and greater then any man would believe : although they do subsist in their own limits , nevertheless they are above all humane apprehension , as to the corporal and transitory things of this life ; which many ancient histories , and daily examples do testifie . both kindes of magick are different one from the other in their ends : the one leadeth to eternal good , and useth temporal things with thanksgiving ; the other is a little sollicitous about eternal things ; but wholly exerciseth himself about corporal things , that he may freely enjoy all his lusts and delights in contempt of god and his anger . aphor. 44. the passage from the common life of man unto a magical life , is no other but a sleep from that life , and an awaking to this life ; for those things which happen to ignorant and unwise men in their common life , the same things happen to the willing and knowing magician . the magician understandeth when the minde doth meditate of himself ; he deliberateth , reasoneth , constituteth and determineth what is to be done ; he observeth when his cogitations do proceed from a divine separate essence , and he proveth of what order that divine separate essence is . but the man that is ignorant of magick , is carried to and fro , as it were in war with his affections ; he knoweth not when they issue out of his own minde , or are impressed by the assisting essence ; and he knoweth not how to overthrow the counsels of his enemies by the word of god , or to keep himself from the snares and deceits of the tempter . aphor. 45. the greatest precept of magick is , to know what every man ought to receive for his use from the assisting spirit ; and what to refuse : which he may learn of the psalmist , saying , wherewith shall a young man cleanse his way ? in keeping thy word , oh lord. to keep the word of god , so that the evil one snatch it not out of the heart , is the cheifest precept of wisdom . it is lawful to admit of , and exercise other suggestions which are not contrary to the glory of god , and charity towards our neighbours , not inquiring from what spirit such suggestions proceed : but we ought to take heed , that we are not too much busied about unnecessary things , according to the admonition of christ ; martha , martha , thou art troubled about many things ; but mary hath chosen the better part , which shall not be taken from her . therefore let us alwaies have regard unto the saying of christ , seek ye first the kingdome of god and his righteousness , and all these things shall be added unto you . all other things , that is , all things which are due to the mortal microcosme , as food , raiment , and the necessary arts of this life . aphor. 46. there is nothing so much becometh a man , as constancy in his words and deeds , and when the like rejoyceth in his like ; there are none more happy then such , because the holy angels are conversant about such , and possess the custody of them : on the contrary , men that are unconstant are lighter then nothing , and rotten leaves . we chuse the 46 aphorisme from these . even as every one governeth himself , so he allureth unto himself spirits of his nature and condition ; but one very truely adviseth , that no man should carry himself beyond his own calling , lest that he draw unto himself some malignant spirit from the uttermost parts of the earth , by whom either he shall be infatuated and deceived , or brought to final destruction . this precept appeareth most plainly : for midas , when he would convert all things into gold , drew up such a spirit unto himself , which was able to perform this ; and being deceived by him , he had been brought to death by famine , if his foolishness had not been corrected by the mercy of god. the same thing happened to a certain woman about fanck ford at odera , in our times , who would scrape together and devour mony of any thing . would that men would diligently weigh this precept , and not account the histories of midas , and the like , for fables ; they would be much more diligent in moderating their thoughts and affections , neither would they be so perpetually vexed with the spirits of the golden mountains of utopia . therefore we ought most diligently to observe , that such presumptions should be cast out of the mind , by the word , while they are new ; neither let them have any habit in the idle minde , that is empty of the divine word . aphor. 47. he that is faithfully conversant in his vocation , shall have also the spirits constant companions of his desires , who will successively supply him in all things . but if he have any knowledge in magick , they will not be unwilling to shew him , and familiarly to converse with him , and to serve him in those several ministeries , unto which they are addicted ; the good spirits in good things , unto salvation ; the evil spirits in every evil thing , to destruction . examples are not wanting in the histories of the whole world ; and do daily happen in the world . theodosius before the victory of arbogastus , is an example of the good ; brute before he was slain , was an example of the evil spirits , when he was persecuted of the spirit of caesar , and exposed to punishment , that he slew himself , who had slain his own father , and the father of his country . aphor. 48. all magick is a revelation of spirits of that kinde , of which sort the magick is ; so that the nine muses are called , in hesiod , the ninth magick , as he manifestly testifies of himself in theogony . in homer , the genius of ulysses in psigiogagia . hermes , the spirits of the more sublime parts of the minde . god revealed himself to moses in the bush . the three wise men who came to seek christ at jerusalem , the angel of the lord was their leader . the angels of the lord directed daniel . therefore there is nothing whereof any one may glory ; for it is not unto him that willeth , nor unto him that runneth ; but to whom god will have mercy , or of some other spiritual fate . from hence springeth all magick , and thither again it will revolve , whether it be good or evil . in this manner tages the first teacher of the magick of the romanes , gushed out of the earth . diana of the ephesians shewed her worship , as if it had been sent from heaven . so also apollo . and all the religion of the heathens is taken from the same spirits ; neither are the opinions of the sadduces , humane inventions . aphor. 49. the conclusion therefore of this isagoge is the same which we have above already spoken of , that even as there is one god , from whence is all good ; and one sin , to wit , disobedience against the will of the commanding god , from whence comes all evil ; so that the fear of god is the beginning of all wisdom , and the profit of all magick ; for obedience to the will of god , followeth the fear of god ; and after this , do follow the presence of god and of the holy spirit , and the ministery of the holy angels , and all good things out of the inexhaustible treasures of god. but unprofitable and damnable magick ariseth from this ; where we lose the fear of god out of our hearts , and suffer sin to reign in us , there the prince of this world , the god of this world beginneth , and setteth up his kingdom in stead of holy things , in such as he findeth profitable for his kingdom ; there , even as the spider taketh the flye which falleth into his web , so satan spreadeth abroad his nets , and taketh man with the snares of covetousness , until he sucketh him , and draweth him to eternal fire : these he cherisheth and advanceth on high , that their fall may be the greater . courteous reader , apply thy eyes and minde to the sacred and profane histories , & to those things which thou seest daily to be done in the world , and thou shalt finde all things full of magick , according to a two-fold science , good and evil ; which that they may be the better discerned , we will put here their division and subdivision , for the conclusion of these isagoges ; wherein every one may contemplate , what is to be followed , and which to be avoided , and how far it is to be laboured for by every one , to a competent end of life and living . sciences good theosophy knowledge of the word of god , and ruling ones life according to the word of god. knowledge of the government of god by angels , which the scripture calleth watchmen ; and to understand the mystery of angels . anthrosophy given to man knowledge of natural things . wisdome in humane things . evil cacosophy contempt of the word of god , and to live after the will of the devil . ignorance of the government of god by angels . to contemne the custody of the angels , and that their companions are of the devil . idolatry . atheism . cacodaemony the knowledge of poisons in nature , and to use them . wisdome in all evil arts , to the destruction of mankinde , and to use them in contempt of god , and for the loss and destruction of men . finis notes, typically marginal, from the original text notes for div a26564-e190 plin. lib. 30 nat. hist . notes for div a26564-e3280 the greater fortune . the lesser fortune . way . people . gain . joy. maid . loss . conjunction . white . child . red. prison . sorrow dragons head . dragons tail . homo mitratus azurino vestis . buxus . multiceps . the brazen serpent set up in the wilderness . accipe gladium sanctum , mumus à deo , in quo concides adversarios populi mei israel . ego sum primus & novissimus , vivus & su● mortuus , & ecce sum viveus in secula seculorum ; & habeo claves mortis & inferni . * incendia ; envie and malice . * super aspidem & basiliscum ambulabis , &c. sanctum sanctorum . q●● habet duas tunicas , &c. accipite vobis gladios bis acutos . † liber spirituum . * which virgin-paper is to be had at mr. rooks shop at the holy lamb at the east-end of st. pauls church : and likewise the virgin-parchment , and the best abortives . hexagonus pontagonus psal . 119. * a character with five corners . notes for div a26564-e12820 wash me o lord , &c. notes for div a26564-e30730 homo homini deus . homo homini diabolus . plin. lib. 2. chap. 7. three degrees of spirits . the first degree of spirits . the second degree . the third degree . plato called daemon , and aristotle . why the devil is said to have much know lib. 2. distinct . 7. the fall of lucifer in scripture . what place the devils have appointed . the torments of the devils are everlasting . why the devil hath familiars . daemons jovii or antemerid . mat. 4. the southern spirits . libicus , sapho and dioclesian , gods. the comment of sapho . psalm 55. the spirits of the north. meridian spirits . ecclus 39.28 . spirits of darkness . occidental spirits . the spirits of the air do infect the air . e●h . s . 〈…〉 . spirits of fire . spirits of the earth subterranean spirits . a man never walketh safe . eph. 6. 1 kings 11. pu 〈…〉 g●n . 4● . isa . 7. the world is the receptacle of devils , false accusers , and spies . lucifugi , fliers from the light . a horrible apparition of a spirit in the house of anthenodorus . they are possessed with madness , that destroy church-yards . the spirit zazelus & eurynomus . the ceremony of burials was in great esteem amongst the heathens . horaee 1 book of verses . virgil. aeneid . 6. the vain religion of the gentiles . aeneid . 4. the history of c. caligula . the house of caligula burnt , because of the spirits . the mountain of hechelberg . a hill in lyppora . zazelus liveth by the flesh of the dead . a wonderful history of asuitus and asmundus . asmundus reports of himself , that a spirit eat up his horse & his dog , and afterwards began to devour him , & that he beat and wounded the spirit . the devils have bodies . the spirits cannot be discerned by sex . all spirits cannot receive several shapes . there is no daemon good . why he is called diabolus . sathan . behemoth . leviathan . apollyon . a serpent . the devils are the princes of the earth . the devils seducement where the word is not known . the devils do foretel things to come . the devils of themselves can not foreknow things to come . why the devils desire to be counted prophets . isa . 41 : 2 pet. 1. why the devils sometimes tell truth . the oracles of the devils are uncertain . what a miracle is . the devils work miracles . the inchantments of the devils do subvert nature . lucan . tibullus . why god permitteth the devils to work miracles . sometimes it comes to pass , that the devil cannot be resisted . an admirable story of a swineherd . some miracles are done naturally . art sometimes imitateth nature in working miracles . how the devils are to be driven away . the spirits fear swords . characters do ●ive away spirits . characters avail not . we are to fight against the devil with two sorts of armour . lactan. o● the souls of the dead . the opinion of firmianus . whether the devils work miracles really , or not . the devils cannot really raise the dead . notes for div a26564-e42520 * ibidem forte . notes for div a26564-e46210 spirits of the four elements . paracelsus . henry cornelius agrippa's fourth book of occult philosophy and geomancy magical elements of peter de abano : astronomical geomancy : the nature of spirits : and arbatel of magick / translated into english by robert turner ... de occulta philosophia. book 4. english. agrippa von nettesheim, heinrich cornelius, 1486?-1535. 1655 approx. 425 kb of xml-encoded text transcribed from 157 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2005-10 (eebo-tcp phase 1). a26563 wing a785a estc r40727 18830501 ocm 18830501 108393 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a26563) transcribed from: (early english books online ; image set 108393) images scanned from microfilm: (early english books, 1641-1700 ; 1680:3) henry cornelius agrippa's fourth book of occult philosophy and geomancy magical elements of peter de abano : astronomical geomancy : the nature of spirits : and arbatel of magick / translated into english by robert turner ... de occulta philosophia. book 4. english. agrippa von nettesheim, heinrich cornelius, 1486?-1535. turner, robert, fl. 1654-1665. petrus, de abano, ca. 1250-ca. 1315. heptameron, or magical elements of peter de abano. [19], 6-265 [i.e. 287], [5] p., [1] ms. leaf : ill. [s.n], london printed : m. dc. lv. [1655] "the 'iv. livre de la philosophie occulte' was first published without name of printer or place, under date 1565, and was not introduced into the collected works of agrippa von nettesheim until after his death."--cf iu in nuc pre-1956 imprints. the "heptameron, or magical elements of peter de abano" is a spurious work attributed to petrus de abano--cf iu in nuc pre-1956 imprints. pages marked with ** or *** are inserted between p. 20-21, 40-41, 122-123, 130-131; p. 122, and next two p. marked *** are repeated in numbering and partly in content. ms. leaf "the conjuration of wednesday" inserted between p. 122 and 123. reproduction of original in the harvard university library. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these 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in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng occultism. magic. 2004-11 tcp assigned for keying and markup 2005-01 spi global keyed and coded from proquest page images 2005-02 emma (leeson) huber sampled and proofread 2005-02 emma (leeson) huber text and markup reviewed and edited 2005-04 pfs batch review (qc) and xml conversion henry cornelius agrippa's fourth book of occult philosophy , and geomancy . magical elements of peter de abano . astronomical geomancy . the nature of spirits : and arbatel of magick . translated into english by robert turner . philomathées . london : printed in the year . m. dc . lv. the preface . to the unprejudiced reader . as the fall of man made himself and all other creatures subject to vanity ; so , by reason thereof , the most noble and excellent arts wherewith the rational soul was endued , are by the rusty canker of time brought into corruption . for magick itself , which the ancients did so divinely contemplate , is scandalized with bearing the badge of all diabolical sorceries : which art ( saith mirandula ) pauci intelligunt , multi reprihendunt , & sicut canes ignotos semper allatrant : few understand , many reprehend , and as dogs bark at those they know not : so do many condemn and hate the things they understand not . many men there are , that abhor the very name and word magus , because of simon magus , who being indeed not magus , but goes , that is , familiar with evil spirits , usurped that title . but magick and witchcraft are far different sciences ; whereof pliny being ignorant , scoffeth thereat : for nero ( saith pliny * ) who had the most excellent magicians of the east sent him by tyridates king of armenia , who held that kingdom by him , found the art after long study and labour altogether ridiculous . now witchcraft and sorcery , are works done meerly by the devil , which with respect unto some covenant made with man , he acteth by men his instruments , to accomplish his evil ends : of these , the histories of all ages , people and countrys , as also the holy scriptures , afford us sundry examples . but magus is a persian word primitively , whereby is exprest such a one as is altogether conversant in things divine ; and as plato affirmeth , the art of magick is the art of worshiping god : & the persians called their gods magoús , hence appollonius saith , that magus is either o kaká phúsin theós or therapeutées theóne , that is , that magus is a name sometimes of him that is a god by nature , and sometimes of him that is in the service of god : in which latter sense it is taken in matth. 2.1 , 2. when the wise men came to worship jesus , and this is the first and highest kind , which is called divine magick ; and these the latins did intitle sapienties , or wise men : for the fear and worship of god , is the begining of knowledge . these wise men the greeks call philosophers ; and among the egyptians they were termed priests : the hebrews termed them cabalistos , prophets , scribes and pharisees ; and amongst the babylonians they where known by the name of caldeans ; and by the persians they were called magicians : and one speaking of sosthenes , one of the ancient magicians , useth these words : et verum deum merita majestate prosequitur , & angelos ministros dei sed veri ejus venerationi novit assistere ; idem daemonas prodit terrenos , vagos , humanetatis inimicos : sosthenes ascribeth the due majesty to the true god , and acknowledgeth that his angels are ministers and messengers which attend the worship of the true god ; he also hath delivered , that there are devils earthly and wandering , and enemies to mankind . so that the word magus of itself imports a contemplator of divine and heavenly sciences ; but under the name of magick are all unlawful arts comprehended ; as necromancy and witchcraft , and such arts which are effected by combination with the devil , and whereof he is a party . these witches and necromancers are also called malefici or venefici ; sorcerers or poisoners ; of which name witches are rightly called , who without the art of magick do indeed use the help of the devil himself to do mischief ; practicing to mix the powder of dead bodies with other things by the help of the devil prepared ; and at other times to make pictures of wax , clay ; or otherwise ( as it were sacramentaliter ) to effect those things which the devil by other means bringeth to pass . such were , and to this day partly , if not altogether , are the corruptions which hav● made odious the very name of magick , having chiefly sought , as the manner of all impostures is , to countefeit the highest and most noble part of it . a second kind of magick is astrology , which judgeth of the events of things to come , natural and human , by the motions and influences of the stars upon these lower elements , by them observed and understood . philo judeus affirmeth , that by this part of magick or astrology , together with the motions of the stars and other heavenly bodies , abraham found out the knowledge of the true god while he lived in caldea , qui contemplatione creaturarum , cognovit creatorem ( saith damascen ) who knew the creator by the contemplation of the creature . josephus reporteth of abraham , that he instructed the egyptians in arithmetick and astronomy ; who before abraham's coming unto them , knew none of these sciences . abraham sanctitate & sapientia omnium praestantissimus , primum caldaeos , deinde phenices , demum egyptios sacerdotes , astrologia & divina docuerit . abraham the holiest and wisest of men , did first teach the caldeans , then the phoenicians , lastly the egyptian priests , astrology and divine knowledge . without doubt hermes trismegistus , that divine magician and philosopher , who ( as some say ) lived long before noah , attained to much divine knowledge of the creator through the study of magick and astrology ; as his writings , to this day extant among us testify . the third kind of magick containeth the whole philosophy of nature ; which bringeth to light the inmost virtues , and extracteth them out of natures hidden bosom to human use : virtutes in centro centri latentes ; virtues hidden in the centre of the centre , according to the chymists : of this sort were albertus , arnaldus de villa nova , raymond , bacon , and others , &c. the magick these men professed are thus defined . magia est connexio a viro sapiente agentium per naturam cum patientibus , sibi , congruenter respondentibus , ut inde opera prodeant , non sine eorum admiratione qui causam ignorant . magick is the connexion of natural agents and patients , a●swerable to each other , wrought by a wise man , to the bringing forth of such effects as are wonderful to those that know not their causes . in all these , zoroaster was well learned , especially in the first and the highest : for in his oracles he confesseth god to be the first and the highest ; he believeth of the trinity , which he would not investigate by any natural knowledge : he speaketh of angels , and of paradise ; approveth the immortallity of the soul ; teacheth truth , faith , hope , and love ; discoursing of the abstinence and charity of the magi. of this zoroaster , eusebius in the theology of the phoenicions , using zoroaster's own words : haec ad verbum scribit ( saith eusebius ) deus primus , incorruptibillium , sempiternus ingenitus , expers partium , sibiipsi simillimus , bonorum omnium auriga , munera non expectans , optimus , prudentissimus , pater juris , sine doctrina justitiam perdoctus , natura perfectus , sapiens , sacrae naturae unicus inventor , &c. thus saith zoroaster , word for word : god the first , incorruptable , everlasting , unbegotten , without parts , most like himself , the guide of all good ▪ expecting no reward , the best , the wisest , the father of right , having learned justice without teaching , perfect , wise by nature , the only inventor thereof . so that a magician is no other but divinorum cultor & interpres , a studious observer and expounder of divine things ; and the art itself is none other than quam naturalis philosophiae absoluta consummatio , than the absolute perfection of natural philosophy . nevertheless there is a mixture in all things , of good with evil , of falshood with truth , of corruption with purity . the good , the truth , the purity , in every kind , may well be embraced : as in the ancient worshiping of god by sacrifice , there was no man knowing god among the elders , that did forbear to worship the god of all power , or condemn that kind of worship , because the devil was so adored in the image of baal , dagon , astaroth , chemosh , jupiter , apollo , and the like . neither did the abuse of astrology terrify abraham , ( if we believe the most ancient and religious writers ) from observing the motions and natures of the heavenly bodies . neither can it dehort wise and learned men in these days from attributing those virtues , influences , and inclinations , to the st●rs and other lights of heaven , which god hath given to those his glorious creatures . i must expect some calumnies and obtrectations against this from the malicious prejudiced man , and the lazy affecters of ●gnorance , of whom this age swarms : but ●he voice and sound of t●e snake and the goose is all one . but our stomachs are not now so queazy and tender , after so long time feeding upon solid divinity ; nor are we so umbragious and startling having been so long enlightened in gods path , that we should relapse into that childish age , in which aristotle's metaphysicks , in a council in france , was forbid to be read . but i incite the reader to a charitable opinion hereof , with a christian protestation of an innocent purpose therein ; and intreat the reader to follow this advice of tabaeus , qui litigant , sint ambo in conspectu tuo mali & rei . and if there be any scandel in this enterprize of mine , it is taken , not given . and this comfort i have in that axiome of trismegistus , qui pius est , summe philosophatur . and therefore i present it without disguise , and object it to all of candor and indifference : and of readers , of whom there be four sorts , as one observes : spunges , which attract all without distinguishing ; hour-glasses , which receive , and pour out as fast ; bags , which retain only the dregs of spices , and let the wine escape : and sieves , which retain the best only . some there are of the last sort , and to them i present this occult philosophy , knowing that they may reap good thereby . and they who are severe against it , they shall pardon this my opinion , that such their severity proceeds from self-guiltiness ; and give me leave to apply that of ennodius , that it is the nature of the self-wickedness , to think that of others , which they themselves deserve . and it is all the comfort which the guilty have , not to find any innocent . but that amongst others this may find some acceptation , is the desire of r. turner . london , aug. 1654. to his special friend mr. r. turner , on his judicious translation of corn. agrippa . as one that just out of a trance appears , amaz'd with stranger sights , whose secret fears are scarcely past , but doubtful whether he may cr●dit's eyes , remaineth stedfastly fix'd on those objects ; just like him i stand , rapt in amazement to behold that can by art come near the gods , that far excel the angels that in those bright spheres do dwell . behold agrippa mounting the lofty skies , talking with gods ; and then anon he pries int ' earths deep cabinet , as t' mercury , all kinds o● spirits willing subjects be , and more than this his book supplies : but we blind mortals , no ways could be led to see that light without a taper : then thou to us , must be agripga and an oedipus . agrippa once again appears , by thee pull'd out o' th' ashes of antiquity . let squint-ey'd envy pine away , whilst thou wear'st crowns of praise on thy deserving brow . i· p. b. cantabrigiae . to his ingenious friend mr. turner , upon his translation . thrice noble soul ! renown'd epitome , of learning and occult philosophy ; that unknown geomancy dost impart , with profound secrets of that abstruce art ! t' expound natural magick is thy task ; not hell born necromancy to unmask ; exposing mysteries to public view , that heretofore were known to very few . thou dost not keep thy knowledge to thy self , ( as base covetous misers do their pelf ; whose numerous b●gs of rust-eaten gold , profits none , till themselves are laid in mold ) but studious of public good dost make all of th' fruits of thy labours to pertake . therefore if some captious critick blame thy writings , surely then his judgment 's lame . art hath no hater but an empty pate , which can far better carp , than imitate , nay zoilus or momus will not dare blame thy translation , without compare excellent . so that if an hundred tongues dame nature had bestow'd , and brazen lungs ▪ yet rightly to ebuccinate thy praises , i should want strength , as well as polite phrases . but if the gods will grant what i do crave , then enoch's translation shalt thou have . w. p. s. john's cambr. to his friend the author , on his translation . what not a sibyl or cassandra left ? apollo ceas'd ? has sharp-fang'd time bereft us of the oracles ? is dodan's grove cut down ? does ne'er a word proceed from jove into the ears of mortals that inherit tiresias soul , or the great calcha's spirit ? what is become o' th' augurs that foretold nature's intents ? are the magi dead that could tell what was done in every sphere ? shall we not know what 's done in the remot'st country without great travel ? can't we below descry the mind o' th' gods above ? all 's done by thee , agrippa ; all their arts lie couch'd in thee . th' art that before in divers heads did lie , is now collect in t ' one monopoly . but all 's in vain ; we lack'd an oedipus , who should interpret's meaning unto us : this thou effect'st with such dexterity , adding perhaps what the author ne'er did see ; that we may say , thou dost the art renew : to thee the greater half of th' praise is due . j. b. cantabrigiae . to the author , on his translation of cornelius agrippa . pallas of learning th' art , if goddess ●am'd ; which prototype thy knowledge hath explain'd ; which nature also striving to combine , science and learning in this form of thine , to us not darkly , but doth clearly shew knowledge of mysteries as the shrine in you . by thy permission 't is , we have access into geomancy ; which yet , unless thou hadst unmask'd , a mystery 't had lain , a task too hard for mortals to explain . which since thou hast f●om the lethaean floods preserv'd we 'll consecrate the laurel buds to thee : ( phoebus dismissed ) thine shall be the oracle , to which all men shall flee in the time of danger ; thy predictions shall , to whatsoever thou command'st , inthral our willing hearts ; yea , thou shalt be sole prophet , we obedient to thee . j· r. to the author , on his ingenious transla●ion of cornelius agrippa . what is 't i view ? agrippa made to wear an english habit ? sure 't is something rare . or are his roman garments , by thy wit , translated to an english garb so fit t' illustrate him ? for that thou hast , we see , enlightened his obscure philosophy ; and that which did so intricate remain , thou hast expos'd to ev'ry vulgar brain . if then thy beams through such dark works shine clear , how splendent will they in thine own appear ; then go thou on , brave soul , to spread such rays of learning through the world , may speak thy praise . and fear no criticks : for thou , by a spell , canst force their tongues within their teeth to dwell . jo. tabor . of st. john's in cambrige . to the author , on his translation of cornelius agrippa . doth phoebus cease to answer t' our demands , or will he not accept at mortals hands a sad bidental ? and is sibyls cave , inhabitable ? or may tiresias have no successor nor rival ? how shall we then oedipus to th' world direct ; if he do incess add to parricide , th' are dumb that could predict what things should surely come : and they are silent that knew when t' apply t' our body-politic purge and phlebotomy . how will bold thieves our treasures rob , who shall lost goods regain , or by his charms recall the nocent ? th' art by thee repriev'd : in thee the magi seem to be reviv'd . phoebus is not brain-sick , jove's doves not dead , th' oracles not ceas'd : agrippa's bed ( like the arabian birds self-builded nest , which first her urn proves , then her quickning rest ) hath thee produc'd more than his equal sure , else had this art as yet remain'd obscure , a miracle to vulgars , well known to none , scarce read by deepest apprehension . then i 'll conclude , since thou dost him explain , that the younger brother hath the better brain . john tomlinson , of st. john's in cambridge . to his good friend the author , on his translation of occult philosophy and geomancy . most noble undertakings ! as if art and prudence should a bargain make t' impart refulgent lustres : you send forth a ray , which noblest partons never could display , well may diana love you and inspire , your noblest genius with caelestial fire , whose sparkling fancy with more power can quell , and sooner conquer than a magic spell . the author thought not , ( when he pen'd the book ) to be surmounted with a higher look , or be o'ertopt b' a more triumphant strein , which should exalt his then most pleasant vein , but seeing that a later progeny hath snatch'd his honour from obscurity , both shall revive , and make spectators know the best deservers of the laurel bow , nature and art here strive , the victory to get : and though to yield he doth deny , th' hast got the start : though he triumph in praise , yet may his ivy wait upon your bays . m. s. contabrigiae . henry cornelius agrippa , of geomancy . geomancy is an art of divination , whereby the judgment may be rendered by lot , or destiny to every question of every thing whatsoever : but the art hereof consisteth especially in certain points , whereof certain figures are deducted according to the reason or rule of equallity or inequallity , likeness or unlikeness ; which figures are also reduced to the caelestial figures , assuming their natures and properties , according to the course and forms of the signs and planets . notwithstanding this in the first place we are to consider , that this kind of art can declare or shew forth nothing of verity , unless it shall be radical in some divine virtue ; and this the authors of this science have demonstrated to be too-fold : the one whereof consists in religion and cerimonies ; and therefore they will have the projecting of the points of this art to be made with signs in the earth : wherefore the art is appropriated to this element the earth , even as pyroman●● to the the fire , and hydromancy to the element of water : then whereas they judged the hand of the projector or worker to be most powerfully moved , and directed to the terrestrial spirits ; and therefore they first used certain holy incantations and deprecations , with other rites and observations , provoking and alluring spirits of this nature hereunto . another power there is that doth direct and rule this lot or fortune , which is in the very soul itself of the projector , when he is carried to this work with some great egress of his own desire , for this art hath a natural obedience to the soul itself , and of necessity hath efficacy and is moved to that which the soul itself desires ; and this way is by far more true and pure : neither matters it where or how those points are projected : therefore this art hath the same radix with the art of astrological questions : which also can no otherwise be verified , unless with a constant and excessive affection of the querent himself . now then that we may proceed to the praxis of this art ; first it is to be known , that all figures upon which this whole art is founded are only sixteen , as in this following table you shall see noted , with their names . greater fortune . * * * *   *     *   lesser fortune .   *     *   *   * *   * solis . ☉ via * * * * populus * * * * * * * * lunae . ☽ acquisit * *   *   *   *   *   laetitia .   *   * * *   * *   * jovis . ♃ puella   *   * *   *     *   amissio   *   * *   *   *   * veneris . ♀ conjunct * *   *     *   *   * albus * * * *   *   *   * mercury ☿ puer .   *     *   *   *   *   rubeus * *   *   *   * *   * martis . ♂ carcer .   *   * * *   * *     tristitia * * * * *   *   *   saturn . ♄ ☊ drag head . * *   *     *     *   ☋ drag tail .   *     *     *   *   *   now we proceed to declare with what planets these figures are distributed : for hereupon all the propriety and nature of figures , and the judgment of the whole art dependeth : therefore the greater and lesser fortune are ascribed to the sun ; but the first or greater fortune is when the sun is diurnal , and posited in his dignities ; the other , or lesser fortune , is when the sun is nocturnal , or placed in less dignities . via , and populus , ( that is , the way , and people ) are referred to the moon ; the first from her beginning and increasing , the second from her full light and quarter decreasing . acquisitio , and laetitia , ( which is gain , profit ; joy and gladness ) are of jupiter : but the first hath jupiter the greater fortune , the second the less , but without detriment . puella and amissio are of venus ; the first fortunate , the other ( as it were ) retrograde , or combust . conjunctio and albus are both figures of mercury , and are both good : but the first the more fortunate . puer and rubeus are figures ascribed to mars ; the first whereof hath mars benevolent , the second malevolent . carcer and tristtitia are both figures of saturn , and both evil ; but the first of the greater detrement . the dargons head and dragons tail do follow their own natures . and these are the infallable comparisons of the figures , and from these we may easily discern the equality of their signs ; therefore the greater and lesser fortunes have the sign of leo , which is the house of the sun : via and populus have the sign of cancer , which is the house of the moon : acquisitio hath for his sign pisces ; and laetitia sagittary , which are both the houses of jupiter : puella hath the sign of taurus , and amissio of libra , which are the houses of venus : conjunctio hath for his sign virgo . and albus the sign gemini , the houses of mercury : puella and rubeus have for their sign scorpio , the house of mars : carcer hath the sign capricorn , and tristitia aquary , the houses of saturn : the dragons head and tail are thus divided , the head to capricorn , and the dragons tail adhereth to scorpio : and from hence you may easily obtain the triplicities of these signs , after the manner of the triplicities of the signs of the zodiack : puer therefore , both fortunes , and laetitia , do govern the fiery triplicity ; puella , conjunctio , carcer , and the dragons head , the earthly triplicity : albus , amissio , and tristitia , do make the airy triplicity : and via , populus , and rubeus , with the dragons tail , and acquisitio , do rule the watry triplicity ; and this order is taken according to the course or manner of the signs . but if any will constitute these triplicities according to the natures of the planets , and figures themselves , let him observe this rule , that fortuna major , rubeus , puer , and amissio , do make the fiery triplicity : fortuna minor , puella , laetitia , and conjunctio , the triplicity of the air : acquisitio , the dragons tail , via , and populus , do govern the watry triplicity ; and the earthly triplicity is ruled by carcer , tristitia , albus , and the dragons head . and this way is rather to be observed than the first which we have set forth ; because it is constituted according to the rule and manner of the signs . this order is far more true and rational than that which vulgarly is used , which is described after this manner : of the fiery triplicity are , cauda , fortuna minor , amissio , and rubeus : of the airy triplicity are , acquisitio , laetetia , puer , and conjunct●o : of the watry triplicity are , populus , via , albus , puella : and caput , fortuna major , carcer , and tristitia , are of the earthly triplicity . they do likewise distribute these figures to the twelve signs of the zodiack , after this manner ; acquisitio , is given to aries ; fortuna both major and minor to taurus ; laetitia to the sign gemini ; puella and rubeus to cancer ; albus is assigned to leo , via to virgo ; the dragons head and conjunctio to libra ; puer is submitted to scorpio ; tristitia and amissio are assigned to sagittary ; the dragons tail to capricorn ; populus to aquarius and carcer is assigned to to the sign pisces . and now we come to speak of the manner of projecting or setting down these figures , which is thus ; that we set down the points according to their course in four lines , from the right hand towards the left , and this in four courses : there will therefore result unto us four figures made in four several lines , according to the even or uneven marking every several line ; which four figures are wont to be called matres : which do bring forth the rest , filling up and compleating the whole figure of judgment , an example whereof you may see here following . of these four matres are also produced four other secondary figures , which they call filiae , or succedents , which are gathered together after this manner , that is to say , by making the four matres according to their order , placing them by course one after another ** ; then that which shall result out of every line maketh the figure of fileae , the order whereof is by descending from the superior points through both m●diums to the lowest : as in this example . filiae produced . matres .   *   * *   *     *   * *   * *   *     *   * * *   *     *   * *   *     *     *   * *   *       * *   *     *   * *     * * * *         * * *       * * * *         * * * * * and these figures do make 8 houses of heaven , after this manner , by placing the figures from the left hand towards the right : as the four matres do make the four first houses , so the four filiae do make the four following houses , which are the fifth , sixth , seventh , and eighth : and the rest of the houses are found after this manner ; that is to say , out of the first and second is derived the ninth ; out of the third and fourth the tenth ; out of the fifth and sixth the eleventh ; and out of the seventh and eighth the twelfth : by the combination of joining together of two figures according to the rule of the even or uneven number in the remaining points of each figure . after the same manner they are produced out of the last four figures , that is to say , of the ninth , tenth , eleventh , and twelfth , two figures , which they call coadjutrices or testes ; out of which two is also one constituted , which is called the index of the whole figure , or thing quesited : as appeareth in this example following . a theme of geomancy . filiae . matres . and this which we have declared is the common manner observed by geomancers , which we do not altogether reject , neither extoll ; therefore this is only to be considered in our judgments : now therefore i will give you the true figure of geomancy , according to the right constitution of astrological reason , which is thus . as the former matres do make the four angles of an house , the first maketh the first angle , the second the second angle , the third maketh the third angle , and the fourth the fourth angle ; so the four filiae arising from the matres , do constitute the four succedent houses ; the first maketh the second house , the second the eleventh , the third the eighth , and the fourth maketh the first house ; the rest of the houses , which are cadents , are to be calculated according to the rule of their triplicity ; that is to say , by making the ninth out of the fourth and fifth , and the sixth out of the tenth and second , of the seventh and eleventh the thi●d , and of the fourth and eighth the twelfth . and now you have the whole figure of true judgment constituted according to true & e●●icacious reasons , whereby i shall shew how you shall complete it : the figure which shall be in the first house shall give you the sign ascending , which the first figure sheweth ; which being done , you shall attribute their signs to the rest of their houses , according to the order of the signs : then ●n every house you shall note the planets accord●ng to the nature of the figure : then from all these you shall build your jud●ment according to the ●ignification of the planets in the signs and houses wherein they shall be found , and according to ●heir aspects among themselves , and to the place o● the querent and thing quesited ; and you shall judge according to the nature of the signs ascend●●g in their houses , an● according to the nature ●nd properties of the figure● which they have placed in to the several houses and according to commisture of other figures aspecting them : the index of the figure which the geomancers for the most part have made , how it is found in the former figure . but here we shall give you the secret of the art of finding out the index in the subsequent figure , which is thus : that you number all the points which are contained in the lines of the projections , and this you shall divide by twelve : and that which remaineth project from the ascendent by the several houses , and upon which house there falleth a final unity , that figure giveth you a competent judgment of the thing quesited ; and this together with the significations of the judgments aforesaid . but if on either part they shall be equal , or ambiguous , then the index alone shall certifie you of the thing quesited . the example of this figure is here placed . there remains out of the division of the projections 6 points ; wherefore jupiter in the sixth house sheweth the index . it remaineth now , that we declare , of what thing and to what house a question doth appertain . then , what every figure doth shew or signify ●oncerning all questions in every house . first therefore we shall handle the significations of the houses ; which are these . the first house sheweth the person of the querent , as often as a question shall be proposed concerning himself , of his own matters , or any thing appertaining to him . and this house declareth the judgment of the life , form , state , condition , habit , disposition , form and figure , and of the colour of men . the second house containeth the judgment of substance , riches , poverty , gain and loss , good fortune and evil fortune : and of accidents in substance ; as theft , loss or negligence . the third house signifieth brethren , sisters and collaterals in blood : it judgeth of small journeys , and fidelities of men . the fourth house signifies father and grandfathers , patrimony and inheritance , possessions , buildings , fields , treasure , and things hidden : it giveth also the description of those who want any thing by theft , losing , or negligence . the fifth house giveth judgment of legates , messengers , rumours , news ; of honour , and of accidents after death : and of questions that may be propounded concerning women with child , or creatures pregnant . the sixth house giveth judgment of infirmities , and medicines ; of familiars and servants ; of cattle and domestic animals . the seventh house signifieth wedlock , whoredom , and fornication ; rendereth judgment of friends , strifes , and controversies ; rendereth judgment of judges . the eighth hath signification of death , and of those things which come by death of legates , and hereditaments ; of the dowry or portion of a wife . the ninth house sheweth journeys , faith , and constancy ; dreams , divine sciences , and religion . the tenth house hath signification of honours , and of magisterial offices . the eleventh house signifies friends , and the substance of princes . the twelfth house signifies en●mi●s , servants , imprisonment , and misfortune , and w●●tsoever evil can happen besides death an● sickness , the judgments whereof are to be required in the sixth house , and in the eighth . it rests now , that we shew you what every figure before spoken of signifieth in these places ; which we shall now unfold . fortuna major being found in the first house , giveth long life and freeth from the molestation of diseases : it demonstrateth a man to be noble , magnanimous , of good manners , mean of stature , complexion ruddy , hair curling , and his superior members greater than his inferior . in the second house , he signifies manifest riches and manifest gain , good fortune , and the gaining of any thing lost or mislaid ; the taking of a thief , and recovery of things stolen . in the third house , he signifieth brethren and kinsmen ▪ nobles , and persons of good conversation ; journeys to be prosperous and gainful with honour : it demonstrateth men to be faithful , and their friendship to be unfeigned . in the fourth house , he represents a father to be noble , and of good reputation , and known by many people : he enlargeth possessions in cities , increaseth patrimonies , and discovereth hidden treasures . in this place he likewise signifies theft , and recovers every thing lost in the fifth house , he giveth by children , and causeth them to attain to great honours : embassages he rendereth prosperous ; but they are purchased with pains and prayers : he noteth rumours to be true : he bestoweth public honours , and causeth a man to be very famous after death : foresheweth a woman with child ●o bring forth a man child . in the sixth house , he freeth from diseases : sheweth those that have infirmities shall in a short time recover : signifieth a physician to be faithful and honest , to administer good physic , of which there ought to be had no suspicion ; household servants and ministers to be faithful : and of animals he chiefly signifies horses . in the seventh house , he giveth a wife rich , honest and of good manners ; loving and pleasant : he overcom●th strifes and contentions . but if the question be concerning them , he signifieth the adversaries to be very potent , and great favourites . in the eighth house , if a question be proposed of the death of any one , it signifies he shall live : the kind of death he sheweth to be good and natural ; an honest burial , and honourable funerals : he foresheweth a wife to have a rich dowry , legacies and inheritances . in the ninth house , he signifieth journeys to be prosperous ; and by land on horseback , rather th●n on foot ; to be long , and not soon accomplished : he sheweth the return of those that are absent ; signifies men to be of good faith , and constant in their intentions ; and religious ; and that never change or alter their faith : dreams he presageth to be true ; signifieth true and perfect sciences . in the tenth house , he foresheweth great honours , bestoweth public offices , majestracy , and judgments ; and honours in the courts of princes : signifieth judges to be just , and not corrupted with gifts ; bringeth a cause to be easily and soon expedited : sheweth kings to be potent , fortunate , and victorious : denoteth victory to be certain : signifieth a mother to be noble , and of long life . in the eleventh house , he signifieth true friends , and profitable ; a prince rich and liberal : maketh a man fortunate , and beloved of his prince . in the twelfth house , if a question be proposed of the quality of enemies , it demonstrateth them to be potent and noble , and hardly to be resisted ; but if a question shall be concerning any other condition or respect of the enemies , he will deliver from their treacheries . it signifies faithful servants ; reduceth fugitives ; hath signification of animals , as horses , lions , and bulls : freeth from imprisonments ; and eminent dangers he either mitigateth or taketh away . fortuna minor in the first house , giveth long life , but incumbred with divers molestations and sicknesses : it signifieth a person of short stature , a lean body , having a mold or mark in his forehead or right eye . in the second house , he signifies substance , and that to be consumed with too much prodigality : hideth a thief ; and a thing stolen is scarsely to be recovered , but great labour . in the third house , he causeth dicord amongst brethren and kinsfolk ; threateneth danger to be in a journey , but escapeth it : rendereth men to be of good faith , but of close and hidden minds . in the fourth house , he prejudiceth patrimonies and inheritances ; concealeth treasures ; and things lost cannot be regained , but with great difficulty : he signifieth a father to be honest , but a spender of his estate through prodigality , leaving small portions to his children . fortuna minor in the fifth house , giveth few children ; a woman with child he signifies shall have a woman-child ; signifies embassages to be honourable , but little profitable ; raiseth to mean honours ; giveth a good fame after death , but not much divulged ; nor of lasting memory . in the sixth house , he signifies diseases , both sanguine and cholerick ; sheweth the sick person to be in great danger , but shall recover : signifies faithful servants , but slothful and unprofitable : and the same of other animals . in the seventh house , he giveth a wife of a good progeny descended ; but you shall be incumbred with many troubles with her : causeth love to be anxious and unconstant : prolongeth contentions , and maketh ones adversaries to circumvent him with many cavillations ; but in process of time he giveth victory . in the eighth house , he sheweth the kind of death to be good and honest ; but obscure , or in a strange place , or pilgrimage ; discovereth legacies and possessions ; but to be obtained with suit and difficulty ; denoteth funerals and buryings to be obscure , the portion of a wife to be hardy gotten , but easily spent . in the ninth house , he maketh journeys to be dangerous ; and a party absent slowly to return : causeth men to be occupied in offices of religion : sheweth sciences to be unaccomplished ; but keepeth constancy in faith and religion . in the tenth house , he signifieth kings and princes to be potent ; but to gain their power with war and violence : banished men he sheweth shall soon return : it likewise discovereth honours , great offices and benefits ; but for which you shall continually labour and strive , and wherein you shall have no staple continuance ; a judge shall not favour you : suits and contentions he prolongeth : a father and mother he sheweth shall soon die , and always to be affected with many diseases . in the eleventh house , he maketh many friends , but such as are poor and unprofitable , and not able to relieve thy necessities : it ingratiates you with princes , and giveth great hopes , but small gains ; neither long to continue in any benefice or offices bestowed by a prince . in the twelfth house , he sheweth enemies to be crafty , subtil , and fraudulent , and studying to circumvent you with many secret factions : signifies one in prison to be long detained , but at length to be delivered : animals he sheweth to be unfruitful , and servants unprofitable ; and the changes of fortune to be frequent , from good to evil , and from bad to good . via in the first house , bestoweth a long and prosperous life ; giveth signification of a stranger ; lean of body , and tall of stature ; fair of complexion , having a small beard : a person liberal and pleasant ; but slow , and little addicted to labour . in the second house , he increaseth substance & riches ; recovereth any thing that is stolen or lost , but signifies the thief to be departed without the city . in the third house , he multiplies brethren and kinsfolks ; signifies continual journeys , and prosperous ; men that are publicly known , honest , and of good conversation . via in the fourth house , signifies the father to be honest ; increaseth the patrimony and inheritance ; produceth wealthy fields ; sheweth treasure to be in the place inquired after ; recovereth any thing lost . in the fifth house , he increaseth the company of male children ; sheweth a woman with child to bring forth a male child ; sendeth embassages to strange and remote parts ; increaseth public honours ; signifieth an honest kind of death , and to be known through many provinces . via in the sixth house , preserveth from sickness ; signifies the diseased soon to recover : giveth profitable servants , and animals fruitful and profitable . in the seventh house , he bestoweth a wife fair and pleasant , with whom you shall enjoy perpetual felicity : causeth strifes and controversies most speedily to be determined ; adversaries to be easily overcome , and that shall willingly submit their controversies to the arbitration of good men . in the eighth house , he sheweth the kind of death to proceed from phlegmatick diseases ; to be honest , and of good report : discovereth great legacies , and rich inheritances to be obtained by the dead : and if any one hath been reported to be dead , it sheweth him to be alive . via in the ninth house , causeth long journeys by water , especially by sea , and portendeth very great gains to be acquired thereby ; he denoteth priesthoods , and profits from ecclesiastical employments : maketh men of good religion , upright , and constant faith : sheweth dreams to be true , whose signification shall suddenly appear : increaseth philosophical and grammatical sciences , and those things which appertain to the instruction and bringing up of children . in the tenth house if via be found , he maketh kings and princes happy and fortunate , and such as shall maintain continual peace with their allies ; and that they shall require amity and friendship amongst many princes by their several embassages : promoteth public honours , offices , and magistracy amongst the vulgar and common people : or about things pertaining to the water , journeys , or about gathering taxes and assessments : sheweth judges to be just and merciful , and that shall quickly dispatch causes depending before them : and denotes a mother to of good repute , healthy , and of a long life . in the eleventh house , he raiseth many wealthy friends , and acquireth faithful friends in foreign provinces and countries , and that shall willingly relieve him that requires them , with all help and diligence : it ingratiates persons with profit and trust amongst princes , employing him in such offices , as he shall be incumbred with continual travels . via in the twelfth house , causeth many enemies , but such as of whom little hurt or danger is to be feared : signifies servants & animals to be profitable : whosoever is in prison , to be escaped , or speedily to be delivered from thence : and preserveth a man from the evil accidents of fortune . populus being found in the first house , if a question be propounded concerning that house , sheweth a mean life , of a middle age , but inconstant , with divers sicknesses , and various successes , of fortune : signifies a man of a middle stature , a gross body , well set in his members ; perhaps some mold or mark about his left eye . but if a question shall be proposed concerning the figure of a man , and to this figure if there be joined any of the figures of saturn or rubeus , it sheweth the man to be monstrously deformed ; and that deformity he signifies to proceed from his birth : but if in the fifth house , if he be encompassed with malevolent aspects , then that monstrousness is to come . in the second house , populus sheweth a mean substance , and that to be gotten with great difficulty : maketh a man also always sensible of laborious toil : things stolen are never regained : what is lost shall never be wholly recovered : that which is hidden shall not be found . but if the question be of a thief , it declareth him not yet to be fled away , but to lie lurking within the city . in the third house , populus raiseth few friends , either of brethren or kindred ; foresheweth journeys , but with labour and trouble ; notwithstanding some profit may accrue by them : denotes a man unstable in his faith , and causeth a man often to be deceived by his companions . in the fourth house , it signifies a father to be sickly , and of a laborious life , and his earthly possessions and inheritane to be taken away : sheweth profit to be gained by water : sheweth treasure not to be hid ; or if there be any hidden , that it shall not be found : a patrimony to be preserved with great labour . in the fifth house , he sheweth no honest messages , but either maketh the messengers to be porters , or public carriers : he devulgeth false rumours , which notwithstanding have the likeness of some truth , and seem to have their original from truth , which is not reported as it is done : it signifies a woman to be barren , and causeth such as are great with child to be abortives : appointeth an inglorious funeral , and an ill report after death . in the sixth house , populus sheweth cold sicknesses ; and chiefly affecting the lower parts of the body ; a physician is declared to be careless and negligent in administering physic to the sick , & signifies those that are affected with sickness to be in danger of death , and scarcely to recover at all : it notes the deceitfulness of servants , and detriment of cattle . in the seventh house , it sheweth a wife to be fair and pleasant ; but one that shall be solicited with the love of many wooers : signifies her loves to be feigned and dissembling : maketh weak and impotent adversaries soon to desert prosecuting . in the eight house , it denotes sudden de●th without any long sickness or anguish , and oftentimes sheweth death by the water ; giveth no inheritance , possession or legacies from the dead ; and if any be , they shall be lost by some intervening contentions , or other discord : he signifieth the dowry of a wife to be little or none . populus in the ninth house , sheweth false dreams , personates a man of rude wit , without any learning or science ; in religion he signifies inferior offices , such as serve to cleanse the church , or ring the bells ; and he signifies a man little curious or studious in religion , neither one that is troubled with much conscience . in the tenth house , he signifies such kings and princes , as for the most part are expulsed out of their rule and dominions , or either suffer continual trouble and detriment about them : he signifies offices and magistracy , which appertain to matters concerning the waters , as about the navy , bridges , fishings , shores , meadows , and things of the like sort : maketh judges to be variable and slow in expediting causes before them ; declareth a mother to be sickly , and of a short life . in the eleventh house , he giveth few friends , and may flatterers ; and with princes giveth neither favour nor fortune . in the twelfth house , he sheweth weak and ignoble enemies ; declareth one in prison not to be delivered ; discovereth dangers in waters , and watry places . acquisitio found in the first house , giveth a long life and prosperous old age ; signifieth a man of a middle stature , and a great head , a countenance very well to be distinguished or known a long nose , mu●h beard , hair curling , and fair eyes ; free of his meat and drink , but in all things else sp●ring , and not liberal . in the second house , he signifies very great riches , apprehending all the●ves , and causeth whatsoever is lost to be re●overed . in the third house , many brethren and they to be wealthy ; many gainful journeys ; signi●●es a man of good faith . in the fourth is signified a patrimony of much riches , many pos●essions of copious fruits ; he signi●ieth that treasure hid in any place shall be found and sheweth a f●ther to be very rich , but covetous . in the fi●th house , acquisitio signifies many children of both sexes , but more males than females ; sheweth a woman to be with child , and that she shall be delivered without danger● and if a question be propounded concerning an● sex , he signi●●es it to be masculine : encreaseth gainful profitable embassages and messages , but extendeth fame not far after death , yet causeth a man to be inherited of his own , and signifieth rumours to be true . in the sixth house , he signifies many and grievous sicknesses , and long to continue ; maketh the sick to be in danger of death and often to die : yet he declareth a physician to be learned and honest ; giveth many servants and cattle , and gains to be acquired from them . in the seventh house , he signifies a wife to be rich , but either a widow , or a woman of a well grown age ; signifies suits and contentions to be great and durable , and that love and wedlock shall be effected by lot . in the eight house , if a man be inquired after , it sheweth him to be dead , signifieth the kind of death to be short , and sickness to last but a few days ; discovereth very profitable legacies and inheritances , and signifies a wife to have a rich dowry . in the ninth house , he signifieth long and profitable journeys ; sheweth if any one be absent he shall soon return ; causeth gain to be obtained from religious and ecclesiastical persons or scholars , and signifies a man of a true and perfect sciencs . in the tenth house , he maketh princes to enlarge their dominions ; a judge favourable , but one that must be continually presented with gifts ; causeth office and magistracy to be very gainful ; signifieth a mother rich and happy . in the eleventh house , acquisitio multiplieth friends , and bringeth profit from them , and increaseth favour with princes . in the twelfth house , he signifieth a man shall have many powerful or potent enemies ; reduceth and bringeth home servants fled away , and cattle strayed ; and signifies he that is in prison shall not be delivered . laetitia in the first house signifies long life with prosperity , and much joy and gladness , and causeth a man to out-live and be more victorious than all his brethren ; signifies a man of a tall stature , fair members , a broad forehead , having great and broad teeth ; and that hath a face comely and well coloured . in the second house , it signifieth riches and many gains , but great expence and various mutations of ones state and condition ; theft and any thing lost is recovered and returned ; but if the question be concerning a thief , it declareth him to be fled awa● . in the third house , laetitia sheweth brethren to be of a good conversation , but of a short life ; journeys pleasant and comfortable ; men of good credit and faith . in the fourth he signifies happy patrimonies and possessions , a father to be noble , and honoured with the dignity of some princely office ; sheweth treasure to be in the place inquired after , but of less worth and value than is suposed , and causeth it to be found . in the fifth house he giveth obedient children , endued with good manners , and in whom shall be had the greatest joy and comfort of old age ; signifies a woman with child to bring forth a daughter ; sheweth honourable embassages , and declares rumou●s and news to be altogether true , and leave●h ●●od and ample fame after death . in the six●● hou●● i● sh●weth it sheweth the sick shall recover ; denoteth good servants , good and profitable c●ttle and animals . in the seventh house laetitia giveth a wise fair , beautiful and young ; ov●rcometh strifes and contentions , and rendereth the suc●ess thereof to be love . laetitia in the eighth house giveth legacies and possessions , and a commendable portion with a wife : if a question be proposed conc●rni●g the condition of any man , it ●ignif●es him to be alive , and declares an honest , quiet , and me●k kind of death . in the n●nth house l●etitia signifies few journeys ; and those ●hat do apply themselves to travel , their journeys ●ith●r are about the mess●ges and 〈◊〉 of 〈◊〉 , or pil●rimages to fulfil holy 〈…〉 of a good religion , of 〈…〉 who ●●sily apprehendeth all 〈…〉 g●nuity . in the te●th 〈…〉 princes to honour 〈…〉 famous by 〈…〉 times ; signifies 〈…〉 offices and 〈…〉 th●ng● which are exer●i●ed 〈…〉 affairs , schools , or the 〈…〉 sheweth a moth●r 〈…〉 shall be married ag●in . 〈…〉 increaseth 〈…〉 friends . and in the twelfth house laetitia giveth the victory over enemies ; causeth good servants and families , delivereth from imprisonment , and preserveth from future evils . puella in the first house signifies a person of a short life weak constitution of body , middle stature , little f●t , but fair , effeminate & luxurious , and one who will incur m●ny troubles and dangers in his life time , for the love of women . in the second house , it neither increaseth riches , nor diminisheth poverty ; signifies a thief not to be departed from the city , and a thing stolen to be alien●ted and made away : if a question be of treas●re in a place , it is resolved there is none . in the third house puella signifi●s more sisters than br●thren , and incre●seth and continueth good fri●ndship and amity amo●gst them ; denoteth journ●ys to be ple●s●nt and joyous , and men of good conv●rsations . in the fourth house pu●lla signif●●s a very ●mall p●trimony , and a fath●r not 〈…〉 but maketh the fields fertile with g●od 〈…〉 fifth house a woman with ch●ld to brin● f●rth ● woman-child ; denotes no 〈…〉 much commerce with wom●n ; and 〈…〉 be obtained from them . puella in the ●irth house signifies much weakness of the sic● , but cau●eth the sick shortly to rec●ver ; and sheweth a physician to be both unlearned and uns●ilful , but one who is much esteemed of in the opinion of the vulg●r people ; giveth good servants , handmaids , cattle and animals . in the seventh house puella giveth a wife fair , beautiful and pleasant , leading a peaceable conversation with her husband , notwithstanding one that shall burn much with lust , and be coveted and lusted after of many men ; denoteth no suits or controversies which shall depend before a judge , but some jars and wranglin●s with the common people one amongst another , which shall be easily dissolved and ended . in the eighth house , if a question be of one reputed to be dead , puella declareth him to be alive ; giveth a small portion with a wife , but that which contenteth her husband . in the ninth house puella signifies very few journeys , sheweth a man of good religion , indifferent skill and knowledge in sciences , unless happily music as well vocal as instrumental . in the tenth house puella signifies princes not to be very potent , but notwithstanding they shall govern peaceably within their dominions , and shall be beloved of their neighbours and subjects ; it causeth them to be affable , mild and courteous , and that they shall always exercise themselves with continual mirth , plays and huntings ; maket● judges to be good , godly and merciful ; giveth offices about women , or especially from noble women . in the eleventh house puella ●iveth many friends , and increaseth favour with women . in the twelfth house puella signifies few enemies , but contention with women ; and delivereth prisoners out of prison through the intercession of friends . amissio in the first house signifies the sick not to live long , and sheweth a short life ; signifies a man of disproportioned members of his body , and one of a wicked life and conversation , and who is marked with some notorious and remarkable defect in some part of his body , as either lame , or maimed , or the like . amissio in the second house , consumeth all substance , and maketh one to suffer and under go the burden of miserable poverty ; neither thief nor the thing stolen shall be found ; signifies treasure not to be in the place sought after , and to be sought after with loss and damage . in the third house amissio signifies death of brethren , or the want of them , and of kindred and friends ; si●nifieth no journeys , and causeth one to be deceived of many . in the fourth house amissio signifies the utter destruction of ones patrimony ; sheweth the father to be poor , and son to die . amissio in the fifth house , sheweth death of children , and afflicts a man with divers sorrows ; signifieth a woman not to be with child , or else to have miscarried ; raising no fame or honours , and disperseth false rumours . in the sixth house amissio signifies the sick to be recovered , or that he shall soon recover ; but causeth loss & damage by servants and cattle . in the seventh house amissio giveth an adulterous wife , contradicting her husband with continual contention ; nevertheless she shall not live long : and it causeth contentions to be end●d . in the eighth house amissio signifi●s a man to be d●ad ; consumeth the dowry of a wife ; be●t●weth or sende●h no inheritances or legaci●s . in the nin●h house amissio causeth no journ●y● , but su●h as shall be compassed with great loss ; signifies men to be inconstant in religion and oft●n changing their opinion from one sect to another , and altogether ignorant of learning . in the tenth house amissio r●nder●th princes to be most unfortunate , and sheweth that they shall be compelled to end their lives in exile and banishment ; judges to be wicked ; and signifies offices and magistracy to be d●m●geable , and sheweth the death of a mother . in the eleventh house amissio signifies few friends , and causeth them to be easily lost , and turneth to become enemies ; caus●th a m●n to have no favour with hi● prince , unles● it be hurtful to him . in the twe●●●h house amissio d●●troyeth all enemies , detaineth long in prison , but preserveth from danger . conjunctio in the first house maketh a prosperous ●ife , and signifies a man of a middle stature , not lean nor fat , long face , plain hair , a little heard , long fingers ang thighs , liberal , amiable , and a friend to many people . in the second house conjunctio doth not signify any riches to be gotten , but preserveth a man secure and free from the calamities of poverty ; detecteth both the thief and the thing stolen , and acquireth hidden treasure . in the third house he giveth various journeys with various success , and signifies good faith and constancy . in the fourth house conjunctio sheweth a mean patrimony ; causeth a father to be honest , of good report , and of good under●tanding . in the fifth house he giveth children of subtil ingenuity and wit , sheweth a woman pregn●nt to h●●e a male-child , and raiseth men to honours by ●heir own proper wit and ingenuity , and disperseth their fame and credit far abroad ; and also signifies news and rumours to be true . in the sixth house conjunctio signifies sickness to be tedious and of long continuance ; but foresheweth the physician to be learned and well experienced ; and sheweth servants to be faithful and blameless , and animals profitable . in the seventh house he giveth a wife very obedient , conformable , and dutiful to her husband , and one of a good wit and ingenuity , causeth difficult suits and controversies , and crafty , subtil , and mali●ious adversaries . in the eighth house , him of whom a question is propounded , conjunctio signifies him to be dead , and pretendeth some gain to be acquired by his death ; sheweth a wife shall not be very rich . in the ninth house he giveth a few journeys , but long and tedious , and sheweth one that is absent shall after a long season return . conjunctio in this house increaseth divers arts , sciences , and mysteries of religion ; and giveth a quick , perspicuous , and efficacious wit. in the tenth house conjunctio maketh princes liberal , affable and benevolent , and who are much delighted and affected with divers sciences and secret arts , and with men learned therein ; causeth judges to be just , and such who with a piercing & subtil speculation , do easily discern causes in controversy before them ; enlargeth offices which are concerned about letters , learning , sound doctrines & sciences ; and signi●●es a mother to be honest , of good ingenuity and wise , a●d also one of a prosperous life . in the eleventh house conjunctio signifies great increase of friends ; and very much procureth the grace and savour of princes , powerful and noble men . in the twelfth house conjunctio signifies wary and quick-witted enemies ; causeth such as are in prison to remain and continue so very long , and causeth a man to eschew very many dangers in his life . albus in the first house signifies a life vexed with continual sickness and grievous diseases ; signifies a man of a short stature , broad breast , and gross arms , having curled or crisped hair , one of broad full mouth , a great talker and babler , given much to use vain and unprofitable discourse ; but one that is merry , joyous and jocund , and much pleasing to men . in the second house albus enlargeth and augmenteth substance gained by sports , plays , vile and base arts and exercises , but such as are pleasing and delightful ; as by plays , pastimes , dancings and lau●hters : he discovereth both the thief , and the theft or thing stolen , and hideth and concealeth treasure . in the third house albus signifies very few brethren , giveth not many but tedious and warisome journeys , and signifies all deceivers . in the fourth house he sheweth very small or no patrimony , and the father to be a man much known ; but declareth him to be a man of some base and inferior office and employment . in the fifth house albus giveth no children , or if any , that they shall soon die ; declareth a woman to be servile , and causeth such as are with young to miscarry , or else to bring forth monsters ; denoteth all rumours to be false , and raiseth to no honour . in the sixth house albus causeth very tedious sichnesses and diseases ; discovereth the fraud , deceit , and wickedness of servants ; and signifies diseases and infirmities of cattle to be mortal . and maketh the physician to be suspected of the sick patient . albus in the seventh house giveth a barren wife , but one that is fair and beautiful ; few suits or controversies , but such as shall be of very long continuance . in the eighth house if a question be propounded of any one , albus shews the party to be dead ; giveth little portion or dowry with a wife , and causeth that to be much strived and contended for . in the ninth house albus denoteth some journeys to be accomplished , but with mean profit ; hindereth him that is absent , and signifies he shall not return ; and declareth a man to be superstitious in religion , and given to false & deceitful sciences . in the tenth house albus causeth princes and judges to be malevolent ; sheweth vile and base offices and magistracies ; signifies a mother to be a whore , or one much suspected for adultery . in the eleventh house albus maketh dissembling and false f●iends ; causeth love and favour to be incons●●●t . albus in the twelfth house denoteth vile , impotent and rustical enemies ; sheweth such as are in prison shall not escape , and signi●●es a great many and various troubles and discommodities of ones life . puer in the first house giveth an indifferent long life , but laborious ; raiseth men to great fame through military dignity , signifies a person of a strong body , ruddy complexion , fair countenance , and black hair . in the second house puer increaseth substance , obtained by other mens goods , by plunderings , rapines , confiscations , military laws , and such like ; he concealeth both the thief and thing stolen , but discovereth no treasure . in the third house puer raiseth a man to honour above his brethren , and to be feared of them ; signifies journeys to be dangerous , and denoteth persons of good credit . in the fourth house puer signifies dubious inheritances and possessions , signifies a father to attain to his substance and estate through violence , in the fifth house puer sheweth good children , and such as shall obtain to honours and dignities ; he signifies a woman to have a male-child , and sheweth honours to be acquired through military discipline , and great and full fame . in the sixth house puer causeth violent diseases and infirmities , as wounds , falls , contusions , bruises , but easily delivering the sick , and sheweth the physician & surgeon to be good ; denoteth servants and animals to be good , strong and profitable . in the seventh house puer causeth a wise to be a virago , of a stout spirit , of good fidelity , and one that loveth to bear the rule and government of a house ; maketh cruel strifs and contentions , and such adversaries , as shall scarcely be restrained by justice . puer in the eighth house sheweth him that is supposed to be dead to live , signifieth the kind of death not to be p●inful or laborious , but to proceed from some hot humour , or by iron , or by the sword , or some other cause of the like kind ; sheweth a man to have no legacies or other inheritance . in the ninth house puer sheweth journeys not to be undergone without peril and danger of life , yet nevertheless declareth them to be accomplished prosperously and safely ; sheweth persons of little reli●ion ▪ and using little conscience ; notwithstanding giveth the knowledge of natural philosophy and physic , and many other liberal and excellent arts . puer in the tenth house signifies princes to be powerful , glorious , and famous in warlike atchievments ; but they shall be unconstant and changeable , by reason of the mutable and various success of victory . puer in this house causeth judges to be cruel and unmerciful ; increaseth offices in warlike affairs ; signifies magistracy to be exercised by fire and sword ; hurteth a mother , and endangereth her life . in the eleventh house puer sheweth noble friends , and noble men , and such as shall much frequent the courts of princes , and follow after warfare ; and causeth many to adhere to cruel men : nevertheless he causeth much esteem with princes ; but their favour is to be suspected . puer in the twelfth house causeth enemies to be cruel and pernicious ; those that are in prison shall escape and maketh them to eschew many dangers . rubeus in the first house , signifies a short life , and an evil end ; signifies a man to be filthy , unprofitable , and of an evil , cruel and malicious countenance , having some remarkable and notable sign or scar in some part of his body . in the second house rubeus signifies poverty , and maketh thieves and robbers , and such persons , as shall acquire and seek after their maintenance and livelihoods by using false , wicked , and evil and unlawful arts ; preserveth thieves , and concealeth theft ; and signifies no treasure to be hid nor found . in the third house rubeus renders brethren and kinsmen to be full of hatred , and odious one to another , and sheweth them to be of evil manners and ill dispositon ; causeth journeys to be very dangerous , and foresheweth false faith and treachery . in the fourth house he destroyeth and consumeth partimonies , and disperseth and wasteth inheritances , causeth them to come to nothing ; destroyeth the fruits of the field by tempestuous seasons , and malignancy of the earth ; and bringeth the father to a sudden death . rubeus in the fifth house giveth many children ; but either they shall be wicked and disobedient , or else shall afflict their parents with grief , disgrace and infamy . in the sixth house rubeus causeth mortal wounds , sicknesses and diseases ; him that is sick shall die ; the physician shall err , serv●nts shall be false and treacherous , cattle and beasts shall procure hurt and danger . in the seventh house rubeus signifies a wife to be infamous , publicly adulterate , and contentious ; deceitful and treacherous adversaries , who shall endeavour to over come you , by crafty and subtil wiles and circumventions of the law . in the eighth house rubeus signifies a violent death to be inflicted , by the execution of public justice ; and signifies if any one be inquired after , he is certainly dead ; and a wife to have no portion or dowry . rubeus in the ninth house sheweth journeys to be evil and dangerous , and that a man shall be in danger either to be spoiled by thieves and robbers , or to be taken by plunderers and robbers ; declareth men to be of most wicked opinions in religion , and of evil faith , and such as will often e●sil● be induced to deny and go from their faith for every small occasion ; denoteth sciences to be false and deceitful , and the professors thereof to be ignorant . in the tenth house rubeus si●nifies princes to be cruel and tyrannical , and that their power shall come to an evil end , as that either they shall be cruelly murdered and destroyed by their own subjects , or that they shall be taken captive by their conquerors , and put to an i●nominious and cruel death , or shall miserably end their lives in hard imprisonm●nt ; signifies judges and officers to be false , thieves , and such as shall be adicted to usury ; sheweth that a mother shall soon die , and denoteth her to be blemished with an ill report . in the elevent● house rubeus giveth no true , nor any faithful friends ; sheweth men to be of wi●k●d lives and conversation , and caus●th a ma● to be rejected and cast out of all society and con●●rsation with good and noble persons . rub●us i● the twelfth house maketh enemies to be ●●●●l and traiterous , of whom we are circumsp●ctly ●o beware ; signifies such as are in prison sh●l●●ome to an evil end ; and sheweth a great many incon●●niences and mischiefs to happen in a mans life . carcer in the ●irst house being posited , giveth a short life ; signif●es men mostly to be wicked , of a filthy and cruel unclean figure and shape , and such as are h●ted and despised of all men . carcer in the second house , causeth most cruel and miserable poverty ; signifies both the thief & thing stolen to be taken & regained ; & sheweth no treasure to be hid . in the third house , carcer signifies hatred and dissention amongst brethren ; evil journeys , most wicked faith and conversation . carcer in the fourth house signifieth a man to have no possessions or inheritances , a father to be most wicked , and to die a sudden and evil death . in the fifth house carcer giveth many children ; sheweth a woman not to be with child , and provoketh those that are with child to miscarry of their own consent , or slayeth the child , signifieth no honours , and disperseth most false rumours . in the sixth house carcer causeth the diseased to undergo long sickness ; servants to be wicked , rather unprofitable ; physicians ignorant . in the seventh house carcer sheweth the wife shall be hated of her husband , and signifies suits and contentions , to be ill ended and determined . in the eighth house carcer declareth the kind of death to be by some fall , mischance , or false accusation , or that men shall be condemned in prison , or in public judgment , and sheweth them to be put to death , or that they shall often lay violent and deadly hands upon themselves ; denieth a wife to have any portion or legacies . carcer in the ninth house , sheweth he that is 〈◊〉 shall not return , & signifieth some evil sh●l● happen to him in his journey ; it deno●●s p●r●on●●f no religion , a wicked conscience , and ignorant of learning . in the tenth house carcer causeth princes to be very wicked , and wretchedly to perish , because when they are established in their power , they will wholly adict themselves to every voluptuous lust , pleasure and tyranny ; causeth judges to be unjust and false ; declareth the mother to be cruel , and infamous , and noted with the badge of adultery ; giveth no offices nor magistracies , but such as are gotten and obtained either by lying , or through theft , and base and cruel robbery . in the eleventh house carcer causeth no friends , nor love , nor favour amongst men . in the twelfth house it raiseth enemies , detaineth in prison , and inflicteth many evils . tristitia in the first house doth not abbreviate life but afflicteth it with many molestations ; signifieth a person of good manners and carriage , but one that is solitary , and slow in all his business & occasions ; one that is solitary , melancholly , seldom laughing , but most coveteous after all things . in the second house it giveth much substance and riches , but they that have them , shall not enjoy them , but shall rather hide them , and shall scarce afford to themselves food or sustenance therefrom ; treasure shall not be found , neither shall the thief nor the theft . tristitia in the third house signifieth a man to have few brethren , but sheweth that he shall out live them all ; causeth unhappy journeys , but giveth good faith . in the fourth house tristitia consumeth and destroyeth fields , possessions and inheritances ; causeth a father to be old and of long life , and a very covetous hoarder up of money . in the fifth hous● it signifies no children , or that they shall soon die , sheweth a woman with child to bring forth a woman child , giveth no fame nor honours . in the sixth house tristitia sheweth that the sick shall die ; servants shall be good but slothful ; and signifies cattel shall be of a small price or value . in the seventh house tristitia sheweth that the wife shall soon die ; and declareth suits and contentions to be very hurtful , and determined against you . in the eighth house it signifies the kind of death to be with long and grievous sickness , and much dolour and pain ; giveth legacies and an inheritance , and indoweth a wife with a portion . tristitia in the ninth house sheweth that he that is absent shall perish in his journey ; or signifies that some evil mischance shall happen unto him ; causeth journeys to be very unfortunate , but declareth men to be of good religion , devout , and profound scholars . in the tenth house tristitia signifies princes to be severe , but very good lovers of justice ; it causeth just judges , but such as are tedious and flow in determining of causes ; bringeth a mother to a good old age , with integrity and honesty of life , but mixt with divers discommodities & misfortunes ; it raiseth to great offices , but they shall not be long enjoyed persevered in ; it signifies such offices as appertain to the water , or tillage , and manuring of the earth , or such as are to be employed about matters of religion and wisdom . in the eleventh house trstitia signifies scarcity of friends , and the death of friends ; and also signifies the little love or favour . in the twelfth house it sheweth no enemies ; wretchedly condemneth the imprisoned ; and causeth many discommodities and disprofits to happen in ones life . caput draconis in the first house augmenteth life and fortune . in the second house he increaseth riches and substance ; saveth and concealeth a thief ; and signifies treasure to be hid . in the third house caput draconis giveth many brethren , causeth journeys , kinsmen , and good faith and credit . in the fourth house he giveth wealthy inheritances ; causeth the father to attain to old age . in the fifth house caput draconis giveth may children ; signifies women with child to bring forth women children , and oftentimes to have twins ; it sheweth great honours and fame ; and signifies news and rumours to be true . caput draconis in the sixth house increaseth sicknesses and diseases ; signifies the physician to be learned , and giveth very many servants and chattel . in the seventh house he signifieth a man shall have many wives ; multiplies and stirreth up many adversaries and suits . in the eighth house he sheweth the death to be certain , increaseth legacies and inheritances , and giveth a good portion with a wife . in the ninth house caput draconis signifies many journeys , many sciences , and good religion ; and sheweth that those that are absent shall soon return . in the tenth house he signifies glorious princes , great and magnificent judges , great offices , and gainful magistracy . in the eleventh house he causeth many friends , and to be beloved of all men . in the twelfth house caput draconis signifieth men to have many enemies , and many women ; detaineth the imprisoned , and evilly punisheth them . cauda draconis , in all and singular the respective houses aforesaid , giveth the contrary judgment to caput . and these are the natures of the figures of geomancy and their judgments , in all and singular their houses , upon all manner of questions to be propounded , of , or concerning any matter or thing whatsoever . but now in the manner of proceeding to judgment , this you are especially to observe ; that whensoever any question shall be proposed to you , which is contained in any of the houses , that you shall not only answer thereunto by the figure contained in such a house ; but be holding and diligently respecting all the figures , and the index it self in two houses , you shall ground the face of judgment . you shall therefore consider the figure of the thing quesited or enquired after , if he shall multiply himself by the other places of the figure that you may cause them also to be partakers in your judgment : as for example , if a question shall be propounded of the second house concerning a thief , and the figure of the second house shall be found in the sixth , it declareth the thief to be some of ones own houshold or servants : and after this manner shall you judge and consider of the rest ; for this whole art consisteth in the commixtures of the figures , & the natures thereof ; which whosoever doth rightly practice , he shall always declare most true and certain judgments upon every particular thing whatsoever . book the fourth of occult philosophy , or of magical ceremonies . written by henry cornelius agrippa . in our books of occult philosophy , we have not so compendiously , as copiously , declared the principles , grounds , and reasons of magick itself , and after what manner the experiments thereof are to be chosen , elected , and compounded , to produce many wonderful effects ; but because in those books they are treated of , rather theorically , than practically ; and some also are not handled completely and fully , and others very figuratively , and as it were enigmatically and obscure riddles , as being those we have attained to with great study , diligence , and very curious searching and exploration , and are heretofore set forth in a more rude and unfashioned manner . therefore in this book , which we have composed and made as it were a complement and key of our other books of occult philosophy , and of all magical operations , we will give unto thee the documents of holy and undefiled verity , and inexpugnable and unresistable magical discipline , and the most pleasant and delectable experiments of the sacred deities . so that as by the reading of our other books of occult philosophy , thou mayest earnestly covet the knowledge of these things ; even so with reading this book , thou shalt truely triumph . wherefore let silence hide these things within the secret closets of thy religious breast , and conceal them with constant taciturnity . this therefore is to be known , that the names of the intelligent presidents of every one of the planets are constituted after this manner : that is to say , by collecting together the letters out of the figure of the world , from the rising of the body of the planet , according to the succession of the signs through the several degrees ; and out of the several degrees , from the aspects of the planet himself , the calculation being made from the degree of the ascendant . in the like manner are constituted the names of the princes of the evil spirits ; they are taken under all the planets of the presidents in a retrograde order , the projection being made contrary to the succession of the signs , from the begining of the seventh house . now the name of the supreme and highest intelligence , which many do suppose to be the soul of the world , is collected out of the four cardinal points of the figure of the world , after the manner already delivered : and by the opposite and contrary way , is known the name of the great daemon , or evil spirit , upon the four cadent angles . in the like manner shalt thou understand the names of the great presidential spirits ruling in the air , from the four angles of the succedant houses : so that as to obtain the names of the good spirits , the calculation is to be made according to the succession of the signs , begining from the degree of the ascendant : and to attain to the names of the evil spirits , by working the contrary way . you must also observe , that the names of the evil spirits are extracted , as well from the names of the good spirits , as of the evil : so notwithstanding , that if we enter the table with the name of a good spirit of the second order , the name of the evil spirit shall be extracted from the order of the princes and governors : but if we enter the table with the name of a good spirit of the third order , or with the name of an evil spirit a governor , after what manner soever they are extracted , whether by this table , or from a celestial figure , the names which do proceed from hence , shall be the names of the evil spirits , the ministers of the inferior order . it is further to be noted , that as often as we enter this table with the good spirits of the second order , the names extracted are of the second order ; and if under them we extract the name of an evil spirit , he is of the superior order of the governors . the same order is , if we enter with the name of an evil spirit of the superior order . if therefore we enter this table with the names of the spirits of the third order , or with the names of the ministering spirits as well of the good spirits , as of the evil , the names extracted shall be the names of the ministering spirits of the inferior order . but many magicians , men of no small authority , will have the tables of this kind to be extended with latin letters : so that by the same tables also , out of the name of any office or effect , might be found out the name of any spirit , as well good as evil , by the same manner which is above delivered , by taking the name of the office or of the effect , in the column of letters , in their own line , under their own star . and of this practice trismegistus is a great author , who delivered this kind of calculation in egyptian letters : not unproperly also may they be referred to other letters of other tongues , for the reasons assigned to the signs ; for truly he only is extant of all men , who have treated concerning the attaining to the names of spirits . therefore the force , secrecy and power , in what manner the sacred names of spirits are truly & rightly found out , consisteth in the disposing of vowels , which do make the name of a spirit , & wherewith is constituted the true name & right word . now this art is thus perfected and brought to pass ; first , we are to take heed of placing the vowels of the letters , which are found by the calculation of the celestial fi●ure , to find the names of the spirits of the second order , presidents and governors . and this in the good spirits , is thus brought to effect , by considering the stars which do constitute and make the letters , and by placing them according to their order : first let the degree of the eleventh house be substracted from the degree of that star which is first in order ; and that which remaineth thereof , let it be projected from the degree of the ascendant ; and where that number endeth , there is part of the vowel of the first letter : begin therefore to calculate the vowels of these letters , according to their number and order ; and the vowel which falleth in the place of the star , which is the first in order , the same vowel is attributed to the first letter . then afterwards thou shalt find the part of the second letter , but substracting the degree of a star , which is the second in order from the first star ; and that which remaineth , cast from the ascendant . and this is the part from which thou shalt begin the calculation of the vowels ; and that vowel which falleth upon the second star , the same is the vowel of the second letter : and so consequently mayest thou search out the vowels of the following letters always , by substracting the degree of the following star , from the degree of the star next preceding and going before . and so also all calculations , and numerations in the names of the good spirits , ought to be made according to the successions of the signs . and in calculating the n●mes of the evil spirits , where in the names of the good spirits is taking the degree of the eleventh house , in these ought to be taken the degree of the twelfth house . and all numerations and calculations may be made with the succession of the signs , by taking the beginning from the degree of the tenth house . but in all extractions by tables , the vowels are placed after another manner . in the first place therefore is taken the certain number of letters making the name itself , & is thus numbered from the beginning of the column of the first letter , or whereupon the name is extracted ; and the letter on which this number falleth , is referred to the first letter of the name , extracted by taking the distance of the one from the other , according to the order of the alphabet . but the number of that distance is projected from the beginning of his column ; and where it endeth , there is part of the first vowel : from thence therefore thou shalt calcul●te the vowels themselves , in their own number and order , in the same column ; and the vowel which shall fall upon the first letter of a name , the same shall be at●ributed to that name . now thou shalt find the following vowels , by taking the distance from the precedent vowel to the following : and so consequently according to the succession of the alphabet . and the number of that distance is to be numbered from the beginning of his own column ; and where he shall cease , there is part of the vowel sought after . from thence therefore must you calculate the vowels , as we have abovesaid ; and those vowels which shall fall upon your own letters , are to be attributed unto them : if therefore any vowel should happen to fall upon a vowel , the former must give place to the latter : and this you are to understand only of the good spirits . in the evil spirits also you may proceed in the same way ; except only that you make the numerations after a contrary and backward order , contrary to the succession of the alphabet , and contrary to the order of the columns ( that is to say ) in ascending . the name of good angels , and of every man , which we have taught how to find out , in our third book of occult philosophy , according to that manner , is of no little authority , nor of a mean foundation . but now we will give unto thee some other ways , illustrated with no vain reasons . one whereof is , by taking in the figure of the nativity , the five places of hylech ; which being noted , the characters of the letters are projected in their order and number from the beginning of aries ; and those letters which fall upon the degrees of the said places , accord●ng to their order and dignity disposed and aspected , do make the name of an angel. there is also another way wherein they do take almutel , which is the ruling and governing star over the aforesaid five places ; and the projection is to be made from the degree of the ascendant ; which is done by gathering together the letters falling upon almutel , which being placed in order , according to their dignity , do make the name of an angel. there is furthermore another way used , and very much had in observation from the egyptians , by making their calculations from the degree of the ascendant , and by gathering together the letters according to the almutel of the eleventh house ; which house they call a good damon : which being placed according to their dignities , the names of the angels are constituted . now the names of the evil angels are known after the like manner except only that the projections must be performed contrary to the course and order of the succession of the signs : so that whereas in seeking the names of good spirits , we are to calculate from the beginning of aries ; contrariwise , in attaining the names of the evil , we ought to account from the beginning of libra . and whereas in the good spirits we number from the degree of the ascendant ; contrarily , in the evil , we must calculate from the degree of the seventh house . but according to the egyptians , the name of an angel is collected according to the almutel of the twelfth house which they call an evil spirit . now all those rites , which are elsewhere already by us delivered in our third book of occult philosophy , may be made by the characters of any language . in all which ( as we have abovesaid ) there is a mystical and divine number , order and figure ; from whence it cometh to pass , that the same spirit may be called by divers names . but others are discovered from the name of the spirit himself , of the good or evil , by tables formed to this purpose . now these celestial characters do consist of lines and heads : the heads are six , according to the six magnitudes of the stars , whereunto the planets also are reduced . the first magnitude holdeth a star , with the sun , or a cross . the second with jupiter a circular point . the third holdeth with saturn , a semicircle , a triangle , either crooked , round or accute . the fourth with mars , a little stroke penetrating the line , either square , straight , or oblique . the fifth with venus and mercury , a little stroke or point with a tail , ascending or descending . the sixth with the moon , a point made black . all which you may see in the ensuing table . the heads then being posited according to the site of the stars of the figure of heaven , then the lines are to be drawn out according to the congruency or agreement of their natures . and this you are to understand of the fixed stars . but in the erecting of the planets , the lines are drawn out , the heads being posited according to their course and nature amongst themselves . stars . heads . lines joined to the heads i. ☉ ✚ — ✚ ii ♃ ○ ○ — ○ iii ♄ — iiii ♂ ✚ ◊ □ ◊ — □ v ♀ ☿ — vi ☽ — — when therefore a character is to be found of any celestial image ascending in any degree or face of a sign , which do consist of stars of the same magnitude and nature ; then the number of these stars being posited according to their place and order , the lines are drawn after the similitude of the image signified , as copiously as the same can be done . but the characters which are extracted according to the name of a spirit , are composed by the table following , by giving to every letter that name which agreeth unto him , out of the table ; which although it may appear easy to those that apprehend it , yet there is herein no small difficulty ; to wit , when the letter of a name falleth upon the line of letters or figures , that we may know which figure or which letter is to be taken . and this may be thus known : for if a letter falleth upon the line of letters , consider of what number this letter may be in the order of the name ; as the second or the third : then how many letters that name containeth ; as five or seven ; and multiply these numbers one after another by themselves , and treble the product then cast the whole ( being added together ) from the beginning of the letters according to the succession of the alphabet : and the letter upon which that number shall happen to fall , ought to be placed for the character of that spirit . but if any letter of a name fall on the line of figures , it is thus to be wrought . take the number how many this letter is in the order of the name , and let it be multiplied by the number of which this letter is in the order of the alphabet ; and being added together , divide it by nine , and the remainder sheweth the figure or number to be placed in the character : and this may be put either in a geometrical or arithmetical figure of number ; which notwithstanding ought not to exceed the number of nine , or nine angels . the characters of good spirits . a simple point . round . starry . straight standing line , lying . oblique . line crooked like a bow . like waves . toothed . intersection right . inherent . adherent separate . oblique intersection simple . mixt. manifold . perpendicular right dexter . sinister . neuter . a whole figure . broken. half. a letter inhering . adhering . separate . the characters of evil spirits . a right line . crooked . reflexed . a simple figure . penetrate . broken. a right letter . retrograde . invers'd . flame . wind. water . a mass . rain . clay . a flying thing . a creeping thing . a serpent . an eye . a hand . a foot . a crown . a crest . horns . a scepter . a sword. a s●ourge . but the characters which are understood by the revelation , of spirits , take their virtue from thence ; because they are as it were , certain hidden seats , making the harmony of some divinity : either they are signs of a covenant entered into and of promised and plighted faith , or of obedience . and those characters cannot by any other means be searched out . moreover , besides these characters , there are certain familiar figures and images of evil spirits , under which forms they are wont to appear , and yeild obedience to them that invoke them . and all these characters or images may be seen by the table following , according to the course of the letters constituting the names of spirits themselves : so that if in any letter there is found more than the name of one spirit , his image holdeth the preeminence the others imparting their own order ; so that they which are the first orders , to them is attributed the head , the upper part of the body , according to their own figure ; those which are lowest do possess the thighs and feet ; so also the midde letters do attribute like to themsel●es the middle parts of the body , to give the parts that sit . but if their happen any contrarity , that letter which is the stronger in the number shall bear rule : and if they are equal , they all impart equal things . furthermore if any name shall obtain any notable character or instrument out of the table , he shall likewise have the same character in the image . we may also attain to the knowledge of the dignities of the evil spirits , by the same tables of characters & images : for upon what spirit soever their falleth any excellent sign or instrument out of the table of characters , he possesseth that dignity . as if their should be a crown , it sheweth a kingly dignity ; if a crest or plume , a dukedom ; if a horn , a county , if without these there be a scepter , sword , or forked instrument , it sheweth rule & authority . likewise out of the table of images you shall find them which bear the chief kingly dignity : from the crown judge dignity ; & from the instruments , rule & authority . lastly , they which bear an human shape and figure , have greater dignity than those which appear under the forms & images of beasts ; they also who ride , do excel them which appear on foot . and thus according to all their commixtures , you may judge the dignity & excellency of spirits , one before another . moreover , you must understand , that the spirits of the inferior order , of what dignity soever they be , are always subject to the spirits of the superior order : so also , that it is not incongruent for their kings & dukes to be subject & minister to the presidents of the superior order . the shapes familiar to the spirits of saturn . ♄ they appear for the most part with a tall , lean and slender body , with an angry countenance , having four faces ; one in the hinder part of the head , one on the former part of the head , and on each side nosed or beaked : there likewise appeareth a face on each knee , of a black shining colour ; th●ir motion is the moving of the wind , with a kind of earthquake : their sign is white earth , whiter than any snow . the particular f●●ms are , a king having a beard . riding on a dragon . an old man with a beard . — an old woman leaning on a staff . a hog . — a dragon . — an owl . — a black garment . a hook or sickle . — a juniper-tree . the familiar forms to the spirits of jupiter . ♃ the spirits of jupiter do appear with a body sanguine and choleric , of a middle stature , with a horrible fearful motion ; but with a mild countenance , a gentle speech , and of the colour of iron . the motion of them is flashings of lightning and thunder ; their sign is , there will appear men about th● circle , who shall seem to be devoured of ●ions . th●ir particular forms ar● , a king with a sword drawn , riding on a stag. a man wearing a mitre in long raiment . a maid with a laurel crown adorned with flowers . a bull. — a stag. — a peac●ck . an azure garment . — a sword. — a box-tree . the familiar forms of the spirits of mars . ♂ they appear in a tall body , choleric , a filthy countenance , of colour brown , swa●●hy or red , h●ving horns like harts horns , and griphins claws , bes●●wing l●ke wild bulls . their motion is like fire burning ; their si●n thunder and lightning about the circle . their parti●ular shapes are , a king armed riding upon a wolf. — a man armed . a woman holding a buckler on her thigh . a she goat . — a horse . — a stag. a red garment . — wool. — a cheeslip . shapes familiar to the spirits of the sun. ☉ the spirits of the sun do for the most part appear in a large , full and great body , sanguine and gross , in a gold colour , with the tincture of blood . their motion is as the lightning of heaven ; their sign is to move the person to sweat that calls them . but their particular forms are , a king having a scepter riding on a lion. a king crowned . — a queen with a scepter . a bird. — a lion. — a cock. a yellow or golden garment . a scepter . — caudatus . familiar shapes of the spirits of venus . ♀ they do appear with a fair body . of middle stature , with an amiable and pleasant countenance , of colour white or green , the upper part golden . the motion of them is as it were a most clear star. for their sign , there will seem to be maids playing without the circle , which will provoke and alure him that calleth them to play . but their particular forms are , a king with a scepter riding on a camel. a maid naked . — a she goat . a camel. — a dove . a white or green garment . flowers . — the herb savine . the familiar forms of the spirits of mercury . ☿ the spirits of mercury will appear for the most part in a body of a middle stature , cold , liquid and moist , fair , and of an affable speech ; in a human shape and form , like unto a knight armed ; of colour clear and bright . the motion of them is as it were silver-coloured clouds . for their sign , they cause and bring horror and fear to him that calls them . but their particular shapes are , a king riding upon a bear. a fair youth . — a woman holding a distaff . a dog. — a she bear. — a magpy . a garment of sundry changeable colours . a rod. — a little staff . the forms familiar to the spirits of the moon . ☽ they will for the most part appear in a great and full body , soft and phlegmatick , of ●o●our ●ike a black obscure cloud , having a swe●ling c●untenance , with eyes red and full of water , a b●ld head , and teeth like a wild boar . their mo●●on is as it were an exceeding great ten pest o●●he sea . ●or their sign , there will appear exceeding g●ea● 〈◊〉 about the circle . and their particular sh●pes are ▪ a king like an archer riding upon a doe . a little boy . a woman-hunter with a bow and arrows , a cow. — a little doe . — a goose. a garment green or silver-coloured . an arrow . — a creature ●aving many feet . but we now come to speak of the holy and sacred pentacles and s●g●ls . now these pentacles are as it were c●rtain h●l● signs preserving us from evil chances and ●vents , and helping and assisting us to bind , exter●inate , and drive away evil spirits , and allurin● th● good spirits , and reconciling them unto us . and these pentacles do consist either of characters of the good spirits , of the superior order , or of sacred pictures of holy letters or revelati●ns , with apt and fit versicles , which are compo●ed either of geometrical figures and holy names o● god , according to the course and manner of many of them ; or they are compounded of all of them ; or very many of them mixt . and the characters which are useful for us to constitute and make the pentacles , they are the characters of the good spirits , especially and chiefly of the good spirits of the first and second order , and sometimes also of the third order . and these kind of characters are especially to be named holy ; and then those characters which we have above called holy . what character soever therefore of this kind is to be instituted we must draw about him a double circle , wherein we must write the name of his angel : and if we will add some divine name congruent with his spirit and office , it will be of the greater force and efficacy . and if we will draw about him any angular figure , according to the manner of his numbers , that also shall be lawful to be done . but the holy pictures which do make the pentacles are they which every where are delivered unto us in the prophets and sacred writings , as well of the old as of the new testament : even as the figure of the serpent hanging on the cross , and such like ; whereof very many may be found out of the visions of the prophets , as of esaias , daniel , esdras , and others , and also out of the revelations of the apocalypse . and we have spoken of them in our third book of occult philosophy , where we have made mention of holy things . therefore when any picture is posited of any of these holy images , let the circle be drawn round about it on each side thereof , wherein let there be written some divine name , that is apt and conformed to the effect of that figure , or else there may be written about it some versicle taken out of part of the body of holy scripture , which may desire to ascertain or deprecate the desired effect . as , if a pentacle were to be made to gain victory or revenge against ones enemies , as well visible as in invisible , the figure may be taken out of the second book of the macchabees : that is to say , a hand holding a golden sword drawn , about which let there be written the versicle there contained ; to wit , * take the holy sword the gift of god , wherewith thou shalt slay the adversaries of my people israel . or else there may be written about it a versicle of the fifth psalm : in this is the strength of thy arm : before thy face there is death ; or some other such like versicle . but if you will write a divine name about the figure , then let some name be taken that signifies fear , a sword , wrath , the revenge of god , or some such-like name congruent and agreeing with the effect desired . and if there shall be written any angular figure , let him be taken accoring to the reason and rule of the numbers , as we have taught in our second book of occult philosophy , where we have treated of the numbers , and of the like operations . and of this sort there are two pentacles of sublime virtue and great power , very useful and necessary to be used in the consecration of experiments and spirits : one whereof is that in the 1st . chapter of apocalypse ; to wit , a figure of the majesty of god sitting upon a throne , having in his mouth a two-edged sword , as there is written , about which let there be written , § i am alpha and omega . the beginning and the end , which is , and which was , and which is to come , the almighty . i am the first and the last , who am living , and was dead , and behold i live for ever and ever ; and i have the keys of death and hell . then there shall be written about it these three versicles . manda deus virtui tuae , &c. give commandment o god , to thy strength . confirm , o god , thy work in us . let them be as dust before the face of the wind . and let th● ang●l of the lord scatter them . let all their ways be darkness and uncertain . and let the ang●l of the lord persecute them . moreover , let there be written about in the ten ●eneral names , which are , el , elohim , elohe , zebaoth , el●on , escerchie , adonay , j●h , tetragrammaton , saday . there is another pentacle , the figure whereof is like unto a lamb slain , having s●ven eyes , and seven horns , and under his feet a book seal●d with seven seals , as it is in the 5. chap. of the apochalypse . whereabout let it be written this versicle ; behold the lion hath overcome the tribe of judah , the root of david . i will open the book , and unloose the seven seals thereof . and one other versicle : i saw satan like lightning fall down from heaven . behold , i have given you power to tread upon serpents and scorpions , and over all the power of your enimies , and nothing shall be able to hurt you . and let there be also written about it the ten general names , as aforesaid . but those pentacles which are thus made of figures and names , let them keep this order : for when any figure is posited , conformable to any number , to produce any certain effect or virtue , there must be written thereupon , in all the several angles , some divine name , obtaining the force and efficacy of the thing desired : yet so nevertheless , that the name which is of this sort do consist of just so many l●tters , as the figure may constitute a number ; or of so many letters of a name , as joined together amongst themselves , may make the number of a figure ; or by any number which may be divided without any super●luity or diminution . now such a name being found , whether it beonly one name or more , or divers names , it is to be written in a●l the several an●les in the figure : but in the middle of the f●gure let the revolution of the name be whole and totally placed , or at least principally . oftentimes also we constitute pentacles , by making the revolution of some kind of name , in a square table , and by drawing about it a single or double circle , and by writing therein some holy versicle competent and befiting this name , or from which that name is extracted . and this is the way of making the pentacles , according to their several distinct forms and fashions , which we may as we please either multiply or commix together by course among themselves , to work the greater efficacy , and extention and enlargment of force and virtue . as , if a deprication would be made for the overthrow and destruction of ones enemies , then we are to mind and call to remembrance how god destroyed the face fo the whole earth in the deluge of waters , and the destruction of sodom and gomorrha , by raining down fire and brimstone ; likewise , how god overthrew pharaoh and his host in the red-sea , and to call to mind if any other malediction or curse be found in holy writ . and thus in things of the like sort . so likewise in depricating and praying against perils and dangers of waters , we ought to call to remembrance the saving of noah in the deluge of waters the passing of the children of israel through the red-sea ; and also we are to mind how christ walked on the waters , and how he saved the ship in danger to be cast away with the tempest ; and how he commanded the winds and the waves and they obeyed him ; and also , that he drew peter out of the water , being in danger of drowning , and the like . and lastly , with these we invoke and call upon some certain and holy names of god ; to wit , such as are significative to accomplish our desire , and accommodated to the desired effect : as , if it be to overthrow enemies , we are to invoke and call upon the names of wrath , revenge , fear justice , and fortitude of god : and if we would avoid and escape any evil or danger , we then call upon the names of mercy , defence , salvation , fortitude , goodness , and such like names of god. when also we pray unto god that he would grant unto us our desires , we are likewise to intermix therewith the name of some good spirit , whether one only , or more , whose office it is to execute our desires : and sometimes also we require some evil spirit to restrain or compel , whose name likewise we intermingle ; and that rightly , especially , if it be to execute any evil work ; as , revenge , punishment , or destruction . furthermore , if there be any versicle in the psalms , or in any other part of holy scripture , that shall seem congruent and agreeable to our desire , the same is to be mingled with our prayers . now after prayer hath been made unto god , it is expedient afterwards to make an oration to that executioner whom in our precedent prayer unto god we have desired should a●minister unto us , whether one or more , or whet●er he be an angel , or star , or soul , or any of the noble angels . but this kind of oration ought to be composed according to the rules which we have delivered in the second book of occult philosophy , where we have treated of the manner of the composition of enchantments . you may know further , that these kind of bonds have a threefold difference : for the first bond is when we conjure by natural things ; the second is compounded of religious myst●ries , by sacraments , miracles , and things o● this sort ; and the third is constituted by d●vine names , and holy sigils . and these kind of bon●s , 〈◊〉 m●y bind not only spirits , but also oth●r creat●res whatsoever , as anima●s , tempests , * burnings , floods of waters , and the force and power of arms . oftentimes also we use these bonds aforesaid , not only by con●uration ▪ but sometimes also using the means of d●precation and benediction . moreover , it conduceth much to this purpose , to join some sentence of holy scripture , if any shall be found convenient ther●unto : as , in the conjuration of serpents , by commemorating the curse of the serpent in the earthly paradise , and the setting up the s●rpent in the wilderness ; and further added that versicle , | thou shalt walk upon the asp and the basilisk , &c. superstition also is of much prevalency herein , by the translation of some sacramental rites , to bind that which we intend to hinder ; as , the rites of excommunication , of sepulcres , funerals , buryings , and the like . and now we come to treat of the consecrations which men ought to make upon all instruments and things necessary to be used in this art : and the virtue of this consecration most chiefly consists in two things ; to wit , in the power of the person consecrating , and by the virtue of the prayer by which the consecration is made . for in the person consecrating , there is required holiness of life , and power of sanctifying : both which are acquired by dignification and initiation . and that the person himself shall with a firm and undoubted faith believe the virtue , power , and efficacy thereof . and then in the prayer itself , by which this consecration is made , there is required the like holiness ; which either solely consisteth in the prayer itself , as , if it be by divine inspiration ordained to this purpose , such as we have in many places of the holy bible ; or that it be hereunto instituted through the power of the holy spirit , in the ordination of the church . otherwise there is in the prayer a sanctimony , which is not only by itself , but by the commemoration of holy things ; as , the commemoration holy scriptures , histories , works , miracles , effects , graces , promises , sacraments and sacr●mental things , and the like . which th●ngs , ●y a certain similitude , do seem properly or i●●●●perly to appertain to the thing cons●crate● . there is used also the invocation of some 〈◊〉 names , with the consignation of holy seals ▪ 〈◊〉 things of the like sort , which do conduc●●●●●ctification and expiation ; such as are t●e 〈…〉 with holy-wat●r , unctions w●th 〈…〉 and adoriferous suffumigations 〈…〉 holy worship . and therefore in every 〈…〉 there is chiefly used the bene●iction 〈◊〉 consecration of water , oil , fire , and fu●●gatio●s , used every where with holy wax-lights or lamps burning : for without lights no sacraments is rightly performed . this is therefore to be known and firmly observed , that if any consecration be to be made of things profane , in which there is any pollution , or defilement , then an exorcising and expiation of those things ought to precede the consecration . which things being so made pure , are more apt to receive the influences of the divine virtues . we are also to observe , that in the end of every consecration after that the prayer is ●ightly pe●formed , the person consecrating ought to bless the thing consecrated , by breathing out some words , with divine virtue and power of the present consecration , with the commemoration of his virtue and authority , that it may be the more duly performed , and with an earnest and intentive mind . and therefore we will here lay down some examples hereof , whereby the way to the whole perfection hereof may the more easily be made to appear unto you . so then , in the consecration of water , we ought to commemorate how that god hath placed the firmament in the midst of the waters , and in what manner that god placed the fountain of waters in the earthly paradise , from thence sprang four holy rivers , which watered the whole earth . likewise we are to call to remembrance in w●at manner god made the water to be the instrument of executing his justice in the destruction of the giants in the general deluge over all the earth , and in the overthrow of the host of pharaoh in the red-sea ; also how god led his own people through the midst of the sea on dry ground , & through the midst of the river of jordan ; & likewise how marvelously he drew forth water out of the stony rock in the wilderness ; and how at the prayer of sampson , he caused a fountain of running water to flow out of the cheek tooth of the jaw bone of an ass : and likewise , how god hath made waters the instrument of his mercy , and of salvation , for the expiation of original sin : also , how christ was baptized in jordan , and hath hereby sanctified and cleansed the waters . moreover , certain divine names are to be invocated , which are con●o●mable hereunto ; as , that god is a living founta●n , living water , the fountain of mercy ; and names of the like kind . and likewise in the co●●ec●a●ion of fire , we are to commemorate how that god hath created the fire to be an instrument 〈…〉 his justice , for punishment , 〈◊〉 ●nd for the expiation of sins : also , wh●n go●●●all come to judge the world , he will comm●nd a conflagration of fire to go before him . and we are to call to remembrance in what m●nner god appeared to moses in the burning bu●● ; and also , how he went before the children of israel in a pillar of fire ; and that nothing can be duely offered , sacrificed , or sanctified , without fire ; and how that god instituted fire to be kept continually in the tabernacle of the covenant ; and how miraculously he re-kindled the same , being extinct , and preserved it elsewhere from going out , being hidden under the waters : and things of this sort . likewise the names of god are to be called upon which are consonant hereunto , as , it is read in the law and the prophets , that god is a consuming fire , and if there be any of the divine name which signify fire , or such-like names ; as the glory of god , the light of god , the splendor and brightness of god. and likewise in the consecration of oil and perfumes , we are to call remembrance such holy things as are pertinent to this purpose , which we read in exodus of the holy anointing oil , and divine names significant thereunto , such as is the name christ , which signifies anointed : and what mysteries there are hereof ; as that in the revelations of the two olive-trees distilling holy oil into the lamps that burn before the face of god and the like . and the blessing of the lights , wax , and lamps , is taken from the fire , and the altar which containeth the substance of the flame : and what other such similitudes as are in mysteries ; as that of the seven candlesticks & lamps burning before the face of god. these therefore are the consecrations which first of all are necessary to be used in every kind of devotion , and ought to precede it , and without which nothing in holy rites can be duely performed . in the next place now we shall shew unto you the consecration of places , instruments , and such like things . therefore when you would consecrate any place or circle , you ought to take the prayer of solomon used in the dedication of the temple : and moreover , you must bless the place with the sprinkling of holy-water , and with fumigations ; by commemorating in the benediction holy mysteries ; such as these are , * the sanctification of the throne of god , of mount sinai , of the tabernacle of the covenant , of the holy of holies , of the temple o● jerusal●● 〈◊〉 ●●so , the sanctification of mount golo●ha , 〈◊〉 ●he crucifying of christ ; the s●nct●fication 〈…〉 temple of christ ; of mount tabor , by th● 〈◊〉 ●●●f●gur●tion and ascention of christ : and th● 〈◊〉 . and by invocating divine names which a●e si●nificant hereunto ; such as the place of god 〈◊〉 t●rone of god , the chair of god , the tabern●c●e o● god , the altar of god , the habitation of god , and such like divine names of this sort . which are to be written about the circle or place to be consecrated . and in the consecration of instruments and of all other things whatsoever that are serviceable to this art , you shall proceed after the same manner , by sprinkling the same with holy water , perfuming the same with holy fumagations , anointing it with holy oil , sealing it with some holy sigil , and blessing it with prayer ; and by commemorating holy things out of the sacred scriptures , religion , and divine names which shall be found agreeable to the thing that is to be consecrated : as for example sake , in consecrating a sword , we are to call to remembrance that in the gospel , † he that hath two coats , &c. and that place in the second of maccabees , that a sword was divinely & miraculously sent to judas macchabeus . and if there be any thing of the like in the prophets ; as that place , ‡ take unto you two-edge swords , &c. in like m●n●● yo●●hall consecrate experiments and books , an● wh●●soever of the like nature , as it is contained in ●ritings , pictures , and the like , by sprinkling , perfu●ing , anointing , sealing , and bl●ssing with holy commemorations , and calling to remem●rance the sanctification of mysteries ; as the sanc●ifications of the tables of the ten commandments , which were delivered to moses by god in mount sinai ; the sanctification of the testaments of god , the old and the new ; the sanctification of the law , and of the prophets , and scriptures , which are promulgated by the holy ghost . moreover , there is to be commemorated such divine n●mes ●s are fit and convenient hereunto ; as these are ; the testament of god , the book of 〈◊〉 , ●he book of life , the knowledge of god , the wisdom of god ; and the like . and with such k●nd of rites is the personal consecration perfo●med . there is furthermore , besides these , another rite of consecration , of wonderful power , and much efficacy ; and this is out of the kinds of superstitions ; that is to say , when the rite of consecration or collection of any sacrament in the church is transferred to that thing which we would consecrate . it is to be known also , that vows , oblations , and sacrafice , have the power of consecration , as well real as personal ; and they are as it were certain covenants and conventions between those names with which they are made , and us who make them , strongly cleaving to our desire and wished effect : as when we dedicate , offer , and sacrafice , with certain names or things ; as , fumigations , unctions , rings , images , looking-glasses ; and things less material , as deities , sigils , pentacles , inchantments , orations , pictures , and scriptures : of which we have largely spoken in our third book of occult philosophy . there is extant amongst those magicians ( who do most use the ministery of evil spirits a certain rite of invocating spirits by a book to be consecrating before to that purpose ; which is properly called , § a book of spirits ; whereof we shall now speak a few w●rds . for this book is to be consecrated ; a book of evil spirits , ceremoniously to be composed in their name and order : whereunto they bind with a certain holy oath , the ready and present obedience of the spirit therein written . now this book is to be made of most pure and clean paper , that hath never been used before ; which many do call virgin paper . and this book must be inscribed after this manner ; that is to say , let there be placed on the left side the image of the spirit , and on the right side his character , with the oath above it containing the name of the spirit & his dignity and place , with his office & power . yet very many do compose this book otherwise omitting the characters or image : but it is more efficatious not to neglect any thing which conduceth to it . moreover , there is to be observed the circumst●nces of places , times , hours , according to the stars ●hich these spirits are under , and are seen to agree unto ; their site , rite , and order being applied . which book being so written , and well bound , is to be adorned , garnish●d , and kept secure , with registers and se●ls , lest it should happen after the consecration to open in some place not intended , and end●nger the op●rator . furthermore , this b●ok ou●ht to be k●pt as reverently as may be : for irr●ver●nce of m●nd causeth it to lose its virtue with pollution and prof●nation . now this sacred book b●ing thus composed according to to the manner al● 〈◊〉 delivered , we are then to proceed to the con●●●●atio● thereof after a two fold way : one whereof i● , that ●ll and singular the spirits who are written in the book be called to the circle , according to the rites and order which we have befo●e taught ; and the book that is to be consecrated , let it be placed without the circle in a triangle . and in the first place , let there be read in the presence of the spirits all the oaths which are written in that book ; and then the book to be consecrated being placed without the circle in a t●iangle there drawn , let all the spirits be compelled to impose their hands where their images and characters are drawn , and to confirm and consecrate the same with a special and common oath . which being done , let the book be taken and shut , and preserved as we have before spoken , and let the spirits be licensed to depart , according to due and right order . there is another manner of consecrating a book of spirits which is more easy , and of much efficacy to produce every effect , except that in opening this book the spirits do not always come visible . and this way is thus : let there be made a book of spirits as we have before set forth ; but in the end thereof let there be written invocations and bonds and strong conjurations wherewith every spirit may be bound . then this book must be bound between two tables or lamens , and in the inside thereof let there be drawn the holy pentacles of the divine majesty , which we have before set forth and described out of the apocalypse : then let the first of them be placed in the beginning of the book , and the second at the end of the same . this book being perfected after this manner , let it be brought in a clear and fair time , to a circle prepared in a cross way , according to the art which we have before delivered ; and there in the first place the book being opened . let it be consecrated to the rites and ways which we have before declared concerning consecration . which being done , let all the spirits be called which are written in the book in their own order and place , by conjuring them thrice by the bonds described in the book , that they come unto that place within the space of three days , to assure their obedience , and confirm the same , to the book so to be consecrated . then let the book be wrapped up in clean linen , and buried in the middle of the circle , and there fast stopped up : and then the circle being destroyed , after the spirits are licensed , depart before the rising of the sun : and on the third day , about the middle of the night , return , and new make the circle , and with bended knees make prayer and giving thanks unto god , and let a precious perfume be made , and open the hole , and take out the book ; and so let it be kept , not opening the same . then you shall license the spirits in there order , and destroying the circle , depart before the sun rise . and this is the last rite and manner of consecrating profitable to whatsoever writings & experiments , which do direct the spirits , placing the same between two holy lamens or pentacles , as before is shewn . but the operator , when he would work by the book thus consecrated , let him do it in a fair and clear season , when the spirits are least troubled ; and let him place him●elf tow●rds the region of the spirits . then let him open the book under a due register ; let him invoke the spirits by their oath there described and confirmed , and by the name of their character and image , to that purpose which you desire : and if there be need , conjure them by the bonds placed in the end of the book . and having attained your desired effect , then you shall license the spirits to depart . and now we shall come to speak concerning the invocation of spirits , as well of the good spirits as of the bad . the good spirits may be invocated of us divers ways , and in sundry manners do offer themselves unto us . for they do openly speak to those that watch ▪ and do offer themselves to our sight , or do inform us in dreams by oracle of those things which are desired . whosoever therefore would call any good spirit , to speak or appear in sight , it behoveth them especially to observe two thing : one whreof is about the disposition of the invocant ; the other about those things which are outwardly to be adhibited to the invocation , for the conformity of the spirits to be called . it behoveth therefore that the invocant himself be religiou●ly disposed for many days to such a mystery . in the first place therefore , he ought to be confessed and contrite , both inwardly and outwardly , and rightly expiated by daily washing himself with holy water . moreover , the invocant ought to conserve himself all these days , chast , abstinent , and to seperate himself as much as may be done , from all preturbation of mind , and from all manner of foreign and secular business . also , he shall observe fasting all these days , as much as shall seem convenient to him to be done . also , let him daily between sun-rising and sun-setting , being cloathed with a holy linen garment , seven times call upon god , and make a deprecation to the angels to be called according to the rule which we have before taught . now the number of days of fasting and preparation is commonly the time of a whole lunation . there is also another number observed amongst the cabalists , which is forty days . now concerning those things which do appertain to this rite of invocation , the first is , that a place be chosen , clean , pure , close , quiet , free from all manner of noise , and not subject to any strangers sight . this place must first be exorcised and consecrated : and let there be a table or altar placed therein , covered with clean white linen , and set towards the east : and on each side thereof let there be set two consecrated wax-lights burning , the flame whereof ought not to go out all these days . in the middle of the altar , let there be placed lamens , or the holy paper which we have before described , covered with fine linen ; which is not to be opened until the end of these days of the consecration . you shall also have in readiness a precious perfume , and pure anointing oil ; and let them be both kept consecrated . there must also a censer be set on the head of the altar , wherein you shall kindle the holy fire , and make a perfume every day that you shall pray . you shall also have a long garment of white linen , close before and behi●d , which ma● cover the whole body and the ●eet , and girt about you with a girdle . you shall als● have a veil made of pure clean linen , and in t●e fore-part thereof let there be fixed golden or gilded lamens , with the inscription of the name tetragrammaton ; all which things are to to be sanctified and consecrated in order . but you must not enter into the holy place , unless it be first washed , and arayed with a holy garment ; and then you shall enter into it with your fee● naked . and when you enter therein , you shall sprinkle it with holy water ; then you shall make a perfume upon the altar , and afterwards with bended knees pray before the altar as we have directed . but in the end of these days , on the last day . you shall fast more strictly : and fasting on the day following , at the rising of the sun , you may enter into the holy place , using the ceremonies before spoken of , first by sprinkling yourself , then with making a perfume , yo shall sign yourself with holy oil in the forehead and anoint your eyes ; using prayer in all these consecrations . then you shall open the holy lamen , and pray before the altar upon your knees , as abovesaid ; and then an invocation being made to the angels , they will appear unto you , which you desire ; which you shall entertain with a benign and chast communication , and license them to depart . now the lamen which is to be used to invoke any good spirit , you shall make after this manner ; either in metal conformable , or in new wax , mixt with spices and colours coformable : or it may be made with clean paper , with convenient colours : and the outward form or figure thereof may be square , circular , or triangular , or of the like sort , according to the rule of the numbers : in which there must be written the divine names , as well the general names as the special . and in the centre of the lamen , let there be drawn a character of * fix corners ; in the middle whereof , let there be written the name and character of the star , or of the spirit his governor , to whom the good spirit that is to be called is subject . and about this character , let there be placed so many characters of | five corners , as the spirits we would call together at once . and if we shall call only one spirit , nevertheless there shall be made four pentagones , wherein the name of the spirit or spirits , with their characters , is to be written· now this table ought to be composed when the moon is increasing , on those days and hours which then agree to the spirit . and if we take a fortunate star herewith , it will be the better . which table being made in this manner , it is to be consecrated according to the rules a●o●● delivered . and this is the way of m●ki●g ●he general table , serving for the invoca●ing of all good spirits whatsoever . nevertheless we ●ay m●ke special tables congruent to every spir●t , by the rule which we have above spoken of concerning holy pentacles . and now we will declare unto you another rite more easy to perform this thing : that is to say , let the man that is to receive and oracle from the good spirits , be chast , pure , and confess'd . then a place being prepared pure and clean , and covered every where with white linen , on the lords day in the new of the moon let him enter into that place , cloathed with clean white garments ; and let him exorci●e the place , and bless it , and make a circle therein with a sanctified cole ; and let there be written in the uttermost part of the circle the names of the angels , and and in the inner part thereof let there be written the mighty names of god : and let him place within the circle , at the four angles of the world , the censers for the perfumes . then let him enter the place fasting , and washed , and let him begin to pray towards the east this whole psalm : * beati immaculati in via , &c. blessed are the undefiled in the way , &c. by perfuming ; and in the end depricating the angels , by the said divine names , that they will deign to discover & reveal that which he desireth : and that let him do six days , continuing washed and fasting . and on the seventh day , which is the sabbath , let him , being washed and fasting , enter the circle , and perfume it , and anoint himself with holy anointing oil , by anointing his forehead , and upon both his eyes , and in the palms of his hands , and upon his feet . then upon his knees let him say the psalm aforesaid , with divine and angelical names . which being said let him arise , let him begin to walk about in a circle within the said circle from the east to the west , until he is wearied with a dizziness of his brain : let him fall ●own in the circle , and there he may rest ; and forthwith he shall be wrapt up in an extasy , and a spirit will appear unto him , which will inform him of all things . we must observe also , that in the circle there ought to be four holy candles burning at the four parts of the world , which ought not to want light for the space of a whole week . and the manner of fasting must be such , that he abstain from all things having a life of sence , and from those which do proceed from them : and let him only drink pure running water : neither let him take any food till the going down of the sun . and let the perfume and the holy anointing oil be made , as is set forth in exodus and the other holy books of the bible . it is also to be observed , that always as often as he enters into the circle , he hath upon his forehead a golden lamen , upon which there must be written the name tetragrammaton , as we have before spoken . but natural things , and their commixtures , do also belong unto us , and are conducing to receive oracles from any spirit by a dream : which are either perfumes , unctions , and meats or drinks : which you may understand in our first book of occult philosophy . but he that is willing always and readily to receive the oracles of a dream , let him make unto himself a ring of the sun or of saturn for this purpose . there is also an image to be made , of excellent efficacy and power to work this effect ; which being put under his head when he goeth to sleep , doth effectually give true dreams of what thing soever the mind hath before determined or consulted on . the table of numbers do likewise confer to receive an oracle , being duely formed under their own constellations . and these thou mayest know in the third book of occult philosophy . holy tables and papers do also serve to this effect , being specially composed and consecrated : such as is the almudel of solomon , and the table of the revolutions of the name tetragrammaton . and those things which are of this kind , and written unto these things , out divers figures , numbers , holy pictures , with the inscriptions of the holy names of god and of angels ; the composition whereof is taken out of divers places of the holy scriptures , psalms , and versicles , and other certain promises of the divine revelations and prophecies . to the same effect do conduce holy prayers & imprecations , as well unto god , as to the holy angels and heros : the imprecations of which prayers are to be composed as we have before shewn , according to some religious similitude of miracles , graces , and the like , making mention of those things which we intend to do : as , out of the old testament , of the dream of jacob , joseph , pharaoh , daniel , and nebuchadnezzer : if out of the new testament , of the dream of joseph the husband of the virgin mary ; of the dream of the three wisemen ; of john the evangelist sleeping upon the breast of our lord ; and whatsoever of the like kind can be found in religion , miracles , and revelations ; as , the revelation of the cross to helen , the revelations of constantine and charles the great , the revelations of bridget , cyril , methodius , mechtild , joachim , merhir , and such like . according to which let the deprecations be composed , if when he goeth to sleep it be with a firm intention : and the rest well disposing themselves , let them pray devoutly , and without doubt they will afford a powerful effect . now he that knoweth how to compose those things which we have now spoken of , he shall receive the most true oracles of dreams . and this he shall do ; observe those things which in the second book of occult philosophy are directed concerning this thing . he that is desirous therefore to receive an oracle , let him abstain from supper and from drink , and be otherwise well disposed , his brain being free from turbulent vapours ; let him also have his bed-chamber fair and clean , exorcised and consecrated if he will ; then let him perfume the same with some convenient fumigation ; and let him anoint his temples with some unguent efficatious hereunto , and put a ring upon his finger , of the things above spoken of : let him take either some image , or holy table , or holy paper , and place the same under his head : then having made a devout prayer , let him go unto his bed , and meditating upon that thing which he desireth to know , let him so sleep ; for so shall he receive a most certain and undoubted oracle by a dream , when the moon goeth through th●t sign which was in the ninth house of his nativity , and also when she goeth through the sign of the ninth house of the revolution of his nativity ; and when she is in the ninth sign from the sign of perfection . and this is the way and means whereby we may obtain all sciences and arts whatsoever , suddenly and perfectly , with a true illumination of our understanding ; although all inferior familiar spirits whatsoever do conduce to this effect ; and sometimes also evil spirits sensibly informing us intrinsically or extrinsically . but if we would call any evil spirit to the circle , it first behoveth us to consider , and to know his nature , to which of the planets it agreeth , and what offices are distributed to him from the planet ; and being known , let there be sought out a place fit and proper for his invocation , according to the nature of the planet , and the quality of the offices of the said spirit , as near as the same may be done : as , if their power be over the sea , rivers or floods , then let the the place be chosen in the shore ; and so of the rest . then let there be chosen a convenient time , both for the quality of the air , serene , clear , quiet , and fitting for the spirits to assume bodies ; as also of the quality and nature of the planet , and of the spirit , as to wit , on his day , or the time wherein he ruleth : he may be fortunate or unfortunate , sometimes of the day , and sometimes of the night , as the stars and spirits do require . these things being considered , let there be a circle framed in the place elected , as well for the defence of the invocant , as for the confirmation of the spirit . and in the circle itself there are to be written the divine general names , and those things which do yield defence unto us ; and with them , those divine names which do rule this planet , and the offices of the spirit himself ; there shall also be written therein , the names of the good spirits which do bear rule , and are able to bind and constrain that spirit which we intend to call . and if we will any more fortify and strengthen our circle , we may add characters and pentacles agreeing to the work ; then also if we will , we may either within or without the circle , frame an angular figure , with the inscription of such convenient numbers , as are congruent amongst themselves to our work , which are also to be known , according to the manner of numbers and figures : of which in the second book of occult philosophy it is sufficiently spoken . furthermore , he is to be provided of lights , perfumes , unguents and medicines compounded according to the nature of the planet and spirit : which do partly agree with the spirit , by reason of their natural and coelestial virtue ; and partly are exhibited to the spirit for religious and superstitious worship . then he must be furnished with holy and consecrated things , necessary as well for the defence of the invocant , and his fellows , as also serving for bonds to bind and constrain the spirits ; such as are either holy papers , lamens , pictures , pentacles , swords , scepters , garments of convenient matter and colour , and things of the like sort . then when all these things are provided , and the master and his fellows being in the circle , in the first place let him consecrate the circle , and all those things which he useth ; which being performed with a conenient gesture and countenance , let him begin to pray with a loud voice , after this manner . first let him make an oration unto god , and then let him intreat the good spirits : and if he will read any prayers , psalms , or gospels for his defence , they ought to take the first place . after these prayers and orations are said , then let him begin to invoeate the spirit which he desireth , with a gentle and loving inchantment , to all the coasts of the world , with the commemoration of of his own authority and power . and then let him rest a little , looking about him , to see if any spirit do appear ; which if he delay , then let him repeat his invocation , as abovesaid , until he hath done it three times ; and if the spirit be pertinacious , obstinate , and will not appear , then let him begin to conjure him with divine power ; so also that the conjurations and all his commemorations do agree with the nature and offices of the spirit himself ; and reiterate the same three times , from stronger to stronger , using objurgations , contumelies , cursings , and punishments , and suspension from his office and power , and the like . and after all the courses are finished , then cease a little ; and if any spirit shall appear , let the invocant turn himself towards the spirit and courteously receive him , & earnestly intreating him , let him require his name : and then proceeding further , let him ask him ●hatsoever he will : and if in any thing the spirit shall shew himself obstinate or lying , let him be bound by convenient conjurations : and if you doubt of any lye , make without the circle with the consecrated sword , the figure of a triangle or * pentagone , and compel the spirit to enter into it : and if thou receivest any promise which thou wouldest have to be confirmed with an oath , let him stretch the sword out of the circle , and swear the spirit , by laying his hand upon the sword . then having obt●ined of the spirit that which you desire , or are otherwise contented , license him to depart with courteous words , giving command unto him , that he do no hurt : and if he will not depart , compel him by powerful conjurations ; and if need require , expel him by exorcisms , and by making contrary fumigations . and when he is departed , go not out of the circle , but make a stay , making prayer , and giving of thanks unto god and the good angels , and also praying for your defence and conservation ; and then all those things being orderly performed , you may depart . but if your hopes are frustrated , and no spirit will appear , yet for this do not despair ; but leaving the circle , return again at other times , doing as before . and if you shall judge that you have erred in any thing , then you shall amend by adding or demishing ; for the constancy of reiteration doth often increase your authority and power , and striketh terror into the spirits , and humbleth them to obey . and therefore some use to make a gate in the circle , whereby they go in and out , which they open and shut as they please , and fortify it with holy names and pentacles . this also we are to take notice of , that when no spirits will appear , but the master being wearied hath determined to cease and give over ; let him not therefore depart without licensing the spirits : for they that do negl●ct this , are very greatly in danger , except they are fortified with some sublime defence . oftentimes also the spirits do come , although they appear not visible , ( for to cause terror to him that calls them ) either in the thing which he useth ▪ or in the operation it self . but this kind of licensing is not given simply , but by a kind of dispensation with suspension , until in the following terms they shall render themselves obedient . also without a circle these spirits may be called to appear according to the way which is above delivered about the consecration of a book . but when we intend to execute any effect by evil spirits , where an apparition is not needful ; then that is to be done , by making and forming that which is to be unto us an instrument , or subject of the experiment itself ; as whether it be an image , or a ring , or a writing , or any character , candle , or sacrifice , or any thing of the like sort ; then the name of the spirit is to be wirtten therein , with his character , according to the exigency of the experiment , either by writing it with some blood , or otherwise using a perfume agreeable to the spirit . oftentimes also making prayer and orations to god and the good angels before we invocate the evil spirit , conjuring him by the divine power . there is another kind of spirits which we have spoken of in our third book of occult philosophy , not so hurtful , and nearest to men ; so also , that they are affected with human passions , and do joy in the conversation of men , and freely do inhabit with them : and others do dwell in the woods and desarts ; and others delight in the company of divers domestics , animals and wild beasts : and othersome do inhabit about fountains and meadows . whosoever therefore would call up these kind of spirits , in the place where they abide , it ought to be done with odoriferous perfumes , and with sweet sounds and instruments of music , specially composed for the business , with using of songs , inchantments and pleasant verses , with praises and promises . but those that are obstinate to yield to these things are to be compelled with threatnings , comminations , cursings , delusions , contumelies , and especially by threatning them to expel them from those places where they are conversant . further , if need be , thou mayest betake thee to use exorcisms ; but the chiefest thing that ought to be observed , is , constancy of mind , and boldness , free and alienated form fear . lastly , when you would invocate these kind of spirits , you ought to prepare a table in the place of invocation , covered with clean linen ; whereupon you shall set new bread , and running water or milk in new earthen vessels , and new knives . and you shall make a fire , whereupon a perfume shall be made . but let the invocant go unto the head of the table , and round about it let there be seats placed for the spirits , as you please ; and the spirits being called , you shall invite them to drink and eat . but if perchance you shall ●ear any evil spirit , then draw a circle about it , and let that part of the table at which the invocant sits , be within the circle , and the rest of the table without the circle . in our third ●ook of occult philosophy , we have taught how and by what means the soul is joined to the body ; and , what happeneh to the soul after death . thou mayest know further , that those souls do still love their relinquished bodies after death , as it were a certain affin●ty alluring them ; such as are the souls of noxious men , which have violently relinquished their bodies , and souls wanting a due burial , which do still wander in a liquid and turbulent spirits about their dead carcasses ; for these souls by the known means by which heretofore they were conjoined to their bodies , by the like vapours , liquors , and favours , are easily drawn unto them . from hence it is , that the souls of the dead are not to be called up without blood , or by the application of some part of their relict body . in the raising up of these shadows , we are to perfume with new blood , with the bones of the dead , and with flesh , eggs , milk , honey and oil , and such like things , which do attribute to the souls a means apt to receive their bodies . it is also to be understood , those who are desirous to raise up any souls of the dead , they ought to do it in those places , wherein these kind of souls are most known to be conversant ; or for some alliance alluring those souls into their forsaken body ; or some kind of affection in times past , impressed in them in their life , drawing the said souls to certain places , things , or persons ; or for the forcible nature of some place fitted and prepared for to purge or punish these souls . which places for the most part are to be known by the experience of visions , nightly incursions , and apparitions , and such like prodigies seen . therefore the places most fitting for these things , are church-yards . and better than them , are those places wherein there is the execution of criminal judgments . and better than these , are those places , in which of late years there have been some public slaughters of men . furthermore , that place is better than these , where some dead carcass , that came by violent death , is not yet expiated , nor lately buried , and was lately buried ; for the expiation of those places , is also a holy rite duly to be adhibited to the burial of the bodies , and oftentimes prohibiteth the souls to come unto their bodies , and expelleth them far off unto the places of judgment . and from hence it is , that the souls of the dead are not easily to be raised up , except it be the souls of them whom we know to be evil , or to have perished by a violent death , and whose bodies do want a rite and due burial . now although we have spoken concerning such places of this kind , it will not be safe or commodious to go unto them , but it behoveth us to take to what place soever is to be chosen , some principal part of the body that is relict , and therewith to make perfume in due manner , and to perform other competent rites . it is also to be known , that because the souls are certain spiritual lights , therefore artificial lights , especially if they be framed out of certain competent things , compounded according to a true rule , with congruant inscriptions of names and seals , do very much avail to the raising up of departed souls . moreover , these things which are now spoken of , are not always sufficient to raise up souls , because of an extranatural portion of understanding and reason , which is above , and known only to the heaven and destinies , and their powers . we ought therefore to allure the said souls , by supernatural and coelestial powers duely administered , even by those things which do m●●e the very harmony of the soul , as well imaginative , as rational and intellectual ; as are voices , songs , sounds , inchantments : and religious things ; as prayers , conjurations , exorcisms , and other holy rites , which may very commodiously be administered hereunto . the end of the fourth book of agrippa . heptameron : or magical elements of peter de abano , philosopher . in the former book , which is the fourth book of agrippa , it is sufficiently spoken concerning magical ceremonies , and initiations . but because he seemeth to have written to the 1earned , and well experienced in this art ; because he doth not specially treat of the ceremonies , but rather speaking of them in general , it was therefore thought good to add hereunto the magical elements of peter de abano : that those who are hitherto ignorant , and have not tasted of magical superstitions , may have them in readiness , how they may exercise themselves therein . for we see in this book , as it were a certain introduction of magical vanity ; and as it were in present exercise , they may behold the distinct functions of spirits , how they m●y be drawn to discourse and communication ; what is to be done every day , and every hour ; and how they shall be read , as if they were described syllable by syllable . in brief , in this book are kept the principles of magical conveyances . but because the greatest power is attributed to the circles ; ( for they are certain fortresses to defend the operators safe from the evil spirits ; ) in the first place we will treat concerning the composition of a circle . of the circle , and the composition thereof . the form of circles is not always one and the same ; but useth to be changed according to the order of the spirits that are to be called , their places , times , days and hours . for in making a circle , it ought to be considered in what time of the year , what day , and what hour , that you make the circle ; what spirits you would call , to what star and region they do belong , and what functions they have . therefore let there be made three circles of the latitude of nine foot , and let them be distant one from another a hands breadth ; and in the middle circle , first , write the name of the hour wherein you do the work . in the second place , write the name of the angel of the hour . in the third place , the sigil of the angel of the hour . fourthly , the name of the angel that ruleth that day wherein you do the work , and the names of his ministers . in the fifth place , the name of the present time . sixthly , the name of the spirits ruling in that part of time , and their presidents . seventhly , the name of the head of the sign ruling in that part of time wherein you work . eightly , the name of the earth , according to that part of time wherein you work . ninthly , and for the completing of the middle circle , write the name of the sun and of the moon , according to the said rule of time ; for as the time is changed , so the names are to be altered . and in the outermost circle , let there be drawn in the four angles , the names of the presidential angels of the air , that day wherein you would do this work ; to wit , the name of the king and his three ministers . without the circle , in four angles , let pentagones be made . in the inner circle let there be written four divine names with crosses interposed in the middle of the circle ; to wit , towards the east let there be written alpha , and towards the west let there be writt●n omega ; and let a cross divide the middle of the circle . when the the circle is thus finished , according to the rule now before written , you shall proceed . of the names of the hours , and the angels ruling them . it is also to be known , that the angels do rule the hours in a successive order , according to the course of the heavens , and planets unto which they are subject ; so that that spirit which governeth the day ruleth also the first hour of the day ; the second from this governeth the second hour ; the third , the third hour , and so consequently : and when seven planets and hours have made there revolution , it returneth again to the first which ruleth the day . therefore we shall first speak of the names of the hours . hours of the day . 1. yain. 2. janor . 3. nasnia . 4. salla . 5. sadedali . 6. thamur . 7. ourer . 8. thamic . 9. neron . 10. jayon . 11. abai . 12. natalon . hours of the night . 1. beron , 2. barol . 3. thami . 4. athar . 5. methon . 6. rana . 7. netos . 8. tusrac . 9. sassur . 10. agle . 11. calerva . 12. salam . of the names of the angels and their sigils , it shall be spoken of in their proper places . now let us take a view of the names of the times . a year therefore is fourfold , and is divided into the spring , summer , harvest , and winter ; the names wherof are these . the spring , talvi . the summer , casmaran . autumn , adarael . winer , farlas . the angels of the spring , caracasa , core , amatiel , commissoros . the head of the sign of the spring , spugliguel . the name of the earth in the spring , amadai . the names of the sun and moon in the spring ; the sun , abraym ; the moon . agusita . the angels of the summer , gargatel , tariel , gaviel . the head of the sign of the summer , tubiel . the name of the earth in summer , festativi . the names of the sun and moon in summer ; the sun , athemay . the moon . armatus . the angels of autumn , tarquam , guabarel . the head of the sign of autumn , torquaret . the name of the earth in autumn , rabinnara . the names of the sun and moon in autumn , the sun , abragini . the moon , matasignais . ths angels of the winter , amabael , ctarari , the head of the sign of winter , altarib , the name of the earth in winter , geremiah , the names of the sun and moon in winter ; the sun , commutaff . the moon , affaterim . the consecrations and benedictions : and first of the benediction of the circle . when the circle is ritely perfected , sprinkle the same with holy or purged water , and say , thou shalt purge me with hysop , o lord , and i shall be clean : thou shalt wash me , and i shall be whiter than snow . t●e benediction of perfumes . the god of abraham , god of isaac , god of jacob , bless here the creatures of these kinds , that they may fill up the power and virtue of their odours ; so that neither the enemy , nor any false imagination , may be able to enter into them : through our lord jesus christ , &c. then let them be sprinkled with holy water . the exorcism of fire upon which the perfumes are to be put . the fire which is to be used for fumigations , is to be in a new vessel of earth or iron : and let it be exorcised after this manner . i exorcise thee , o thou creature of fire , by him by whom all things are made , that forthwith thou cast away every phantasm from thee , that it shall not be able to do any hurt in any thing . then say , bless , o lord this creature of fire , and sanctify it , that it may be blessed to set forth the praise of thy holy name , that no hurt m●y c●me to the exorcisers or spectat●rs : through ●ur lord jesus christ , &c. of the garment and pentacle . let it be a priests garment , if it can be : but if it cannot be had , let it be of linen , and clean . then take this pentacle made in the day and hour of mercury , the moon increasing written in parchment made of a kids skin . but first let there be said over it the mass of the holy ghost , and let it be sprinkled with water of baptism . an oration to be said , when the vesture is put on . a noor , amacer , amides , theodonias , anitor , by the merits of the a●gels , o lord. i will put on the garment ●f salvation , that this which i i desire i may bring to effect : through thee the most holy adonay , whose kingdom endureth for ever and ever , amen of the manner of working . let the moon be increasing and equal , if it may then be done , and let her not be combust . the operator ought to be clean and purified by the space of nine days before the beginning of the work , and to be confessed , and receive the holy communion . let him have ready the perfume appropriated to the day wherein he would perform the work . he ought also to have holy water from a priest , and a new earthen vessel with fire , a vesture and pentacle ; and let all these things be rightly and duly consecrated and prepared . let one of the servants carry the earthen vessel full of fire , and the perfumes , and let another bear the book , another the garment and pentacle , and let the master carry the sword ; over which there must be said one mass of the holy ghost ; and on the midle of the sword , let there be written this name alga † , and on the other side thereof the name † on † . and as he goeth to the consecrated place , let him continually read letanies , the servants answering . and when he cometh to the place where he will erect the circle , let him draw the lines of the circle as we have before taught : and after he hath made it , let him sprinkle the circle with holy water , saying asperges me domine , &c. the master therefore ought to be purified with fasting , chastity , and abstinency from all luxury the space of three whole days before the day of the operation . and on the day that he would do the work , being cloathed with pure garments , and furnished with pentacles , perfumes , and other things necessary hereunto , let him enter the circle , and call the angels from the four parts of the world , which do govern the seven planets the seven days of the week , colours and metals ; whose names you shall see in their places . and with bended knees invocating the said angels particularly , let him say , o angeli supradicti , est●te adjutores meae petitioni , & in adjutorium mihi , in meis rebus & petitionibus . then let him call the angels from the four parts of the world , that rule the air the same day wherein he doeth the work or experiment . and having implored specially all the names and spirits written in the circle , let him say , o vos omnes , adjuro atque contestor per sedem adonay , per hagios , theos , ischyros , athanatos , paracletos alpha & omega , & per haec tria nomina secreta , agla , on , tetragrammaton , quod bodie debeatis adimplere quod cupio . these things being performed , let him read the conjuration assigned for the day wherein he maketh the experiment , as we have before spoken ; but if they shall be pertinacious and refractory , and will not yield themselves obedient , neither to the conjuration assigned to the day , nor to the prayers before made , then use the conjuration and exorcism , following . an exorcism of the spirits of the air . nos facti ad imaginem dei , datati potentia dei , & ejus facti voluntate , per potentissimum & corroboratum nomen d●i el , forte & admirabile , vos exorcizamus ( here he shall name the spirits be would have appear , of what order soever they be ) & imperamus per eum qui dixit , & factum est , & per omnia nomina dei , & per nomen adonay , el , elohim , elohe , z●baoth , elion , escerchie , jah . tetragrammaton , sadai , dominus deus , excelsus , exorcizamus vos , atque pot●nter imperamus , ut appareatis statim nobis hic juxta circulum in pulebra forma , videlicet humana , & sine deformitate & tortuositate aliqua . venite vos omnes tal●● , qui● vobis imperamus , per nomen y & v quod adam audivit , & locutus est : & per nomen dei agla , quod loth audivit , & factum s●lvus cum sua familia : & per nomen joth quod jacob audivit ab angelo secum luctantes , & liberatus est de manu fratris sui esau : and by the name an●phexeton , quod aaron audivit , & loquens , & sapiens factus est : & per nomen zebaoth , quod moses nominavit , & omnia flumina & plaudes de terra aegypti versae fuerunt in sanguinem : & per nomen ecerchie oriston , quod moses nominavit , & omnes fluvii ebullierunt ranas , & ascenderunt in domos aegyptiorum , omnia destruentes : & per nomen elion , quod moses nominavit , & fuit grando talis ; qualis non fuit ab initio mundi : & per nomen adonay , quod moses nominavit , & fuerunt locustae , & apparuerunt super terram aegyptiorum , & comederunt quae residua erant grandini : & per nomen schemes amathia , quod josua vocavit , et remoratus est sol cursum : & per nomen alpha & omega , quod daniel nominavit , & destruxit beel , & draconem interfecit : & in nomine emmanuel , quod tres pueri , sidrach , misach & abdenago , in camino ignis ardentis , cantaverunt , & liberati fuerunt : & per nomen hagaios , & sedem adonay , & per theos , iscyros , athanatos , paracletus ; & per haee tria secreta nomina agla , on , tetragrammaton , adjuro , contestor , & per haec nomina , & per alia nomina domini nostri dei omnipotentis , vivi & veri , vos qui vestra culpa de caelis ejecti fuistis usque ad infernum locum , exorcizamus , & viriliter imperamus , per eum qui dixit , & factum est , cui omnes obediunt creaturae , & per illud tremendum dei judicium : & per mare omnibus incertum , vitreum , quod est ante conspectum divinae majestatis gradiens , & potentiale : & per quatuor divina animalia t. ante sedem divinae majestatis gradienta , & oculos ante & retro habentia ; & per ignem ante ejus thronum circumstantem ▪ & per sanctos angelos caelorum , t. & per eam quae ecclesia dei nominatur : & per summam sapientiam omnipotentis dei viriliter exorcizamus , ut nobis hic ante circulum appareatis , ut faciendam nostram voluntatem , in omnibus prout placuerit nobis : per sedem baldachiae , & per hoc nomen primeumaton , quod moses nominavit , & in cavernis abyssi fuerunt profundati vel absorpti , datan , corah & abiron : & in virtute istius nominis primeumaton , tota caeli militia compellente , maledicimus vos , privamus vos omni officio , loco & gaudio vestro , usque in profundum abyssi , & usque ad ultimum diem judicii vos ponimus , & relegamus in ignem aeternum , & in stagnum ignis & sulphuris , nisi statim appareatis hic coram nobis , ante circulum , ad faciendum voluntatem nostram . in omnibus venite per haec nomina , adonay zebaoth , adonay amioram . venite , venite , imperat vobis , adonay , saday , rex regum potentissimus & tremendissimus , cujus vires nulla subterfugere potest creatura vobis pertinacissimis futuris nisi obedieritis , & appareatis ante hunc circulum , affabiles subito , tandem ruina flebilis miserabilisque , & ignis perpetuum inextinguibilis vos manet . venite ergo in nomine adonay zebaoth , adonay amioram : venite , venite , quid tardatis ? festinate imperat vobis adonay , saday , rex regum , el , aty , titcip , azia , hyn , jen , minosel , achadan , vay , vaa , ey , haa , eye , exe , a , el , el , el , a , hy , hau , hau , hau , va , va , va , va. an exorcism of the spirits of the air. we being made after the image of god , endued with power from god , and made after his will , do exorcize you by the most mighty and powerful name of god , el , strong and wonderful ( here he shall name the spirits he would have appear , of what order soever they be ) and we command you by him , who said the word and it was done , and by all the names of god , and by the name adonay , el , elohim , elche , zebaoth , elion , escerchie , jah , tetragrammaton , saday , lord god most high : we exorcize you , and powerfully command you , that you forthwith appear unto us , here before this circle , in a fair human shape , without any deformity or tortuosity ; come ye all such , because we command you by the name y and v , which adam heard and spoke , and by the name of god agla , which lot heard and was saved with his family ; and by the name joth , which jocob heard from the angel wrestling with him , and was delivered from the hand of his brother esau ; and by the name anaphexeton , which aaron heard and spoke , and was made wise ; and by the name zebaoth , which moses named , and all the rivers and waters in the land of egypt were turned into blood ; and by the name ecerchie oriston , which moses named , and all the rivers brought forth frogs , and they ascended into the houses of the egyptians , destroying all things ; and by the name elion , which moses named , and the●e was great hail , such as hath not been since the beginning of the world ; and by the name adonay , which moses named , and there came up locusts , which appeared upon the whole land of egypt , and devoured all which the hail had left : and by the name schemes amathia , which joshua called upon , and the sun stayed his course ; and by the name alpha and omega , which daniel named and destroyed bel and slew the dragon ; and in the name emmanuel , which the three children , sidrach , misach , and abednego , sung in the midst of the fiery surnace , and were delivered ; and by the name hagios , and by the seal of adonay , and by iscyros , athanatos , paracletus ; and by these three secret names , agla , on , tetragrammaton , i do adjure and contest you ; and by these names , and by all the other names of the living and true god , and by our lord almighty , i exorcise and command you , by him that spake the word and it was done , to whom all creatures are obedient ; and by the dreadful judgment of god ; by ●he uncertain sea of glass ; which is before the face of the divine majesty mighty and powerful ; by the four beasts before the throne , having eyes before and behind , and by the fire round about his throne , and by the holy angels of heaven ; by the mighty wisdom of god , we do powerfully exorcise you , that you appear here before this circle to fulfil our will in all things which shall seem good unto us ; by the seal of baldachia , and by this name primeumaton , which moses named , and the earth opened and swallowed up corah , dathan , and abiram ; and in the power of that name primeumaton , commanding the whole host of heaven , we curse you and deprive you from all your office , joy and place , and do bind you in the depth of the bottomless pit , there to remain until the day of the last judgment ; and we bind you into eternal fire , and into the lake of fire and brimstone , unless you forthwith appear here before this circle to do our will : therefore come ye by these names , adonay , zebaoth , adonay amioran ; come ye , come y● , adonay commandeth you ; saday , the most m●●●ty and dreadful king of kings , whose 〈◊〉 no creature is able to resist , be unto you mo●t dreadful , unless ye obey , and forthwith affably appear before this circle , let miserable ruin and fire unquenchable remain with you : therefore come ye in the name of adonay zebaoth , adonay amioram ; come , come , why stay you ? hasten : adonay , saday , the king of kings commands you ; el , aty , titeip , azia , hin , jen , minosel , achadan , vay , vaah , ey , exe , a , el , el , el , a , hy , hau , hau , hau , va , va , va , va. a prayea to god , to be said in the four parts of the world , in the circle . a morule , taneha , latisten , rabur , teneba , latisten , escha , aladia , alpha & omega , leyste , oriston , adonay : o my most merciful heavenly father , have mercy upon me , although a sinner : make appear the arm of thy power in me this day ( although thy unworthy child ) against these obstinate and pernicious spirits , that i by thy will may be made a contemplator of thy divine works , and may be illustrated with all wisdom , and always worship and glorify thy name . i humbly implore and beseech thee , that these spirits which i call by thy judgment , may be bound and constrained to come , and give true and perfect answers to those things which i shall ask them , and that they may declare and shew unto us those things which by me or us may be commanded them , not hurting any creature , neither injuring nor terrifying me or my fellows nor hurting any other creature , and affrighting no man ; but let them be obedient to my requests in all these things which i command them . then let him stand in the middle of the circle , and hold his hand towards the pentacle , and say , per pentaculum salomonis advocavi , dent mihi responsum verum . by the pentacle of solomon i have called you , give me a true answer . then let him say , beralanensis , baldachiensis , paumachiae & apologiae sedes , per reges protestatesq magnanimas , ac principes praepotentes , genio , liachidae , ministri tartareae sedes : primac , hic princeps sedis apologiae nona coherte ; ego vos invoco , & invocando vos conjuro , atque superna majestatis munitus virtute potenter imperio , per cum qui dixit , & factum est , & cui obediunt omnes creaturae : & per hoc nomen ineffabile , tetragrammaton johovah , in quo est plasinatum omne seculum , quo audito elementa corruunt , aer concutitur , mare retrograditur , ignis extinguitur , terra tremit , omnesque exercitus caelestium , terrestrium , & infernorum tremunt , turbantur & corruunt : quatenus cito & sine mora & omni occasione remota , ab universis mundi partibus veniatis , et rationabiliter de omnibus quacunque interrogavero , respondeatis vos , et veniatis pacifice , visibiles , et affabiles : nunc et sine mora manifestantes quod eupimus : conjurati per nomen aeterni vivi et veri dei helioren , et mandata nostra perficientes , persistentes semper usque ad finem , et intentionem meam , visibiles nobis , et effabiles , clara voce nobis , intelligibile , et sine omni ambiguitate . beralaneusis , baldachiensis , paumachiae et apologiae sedes , by the most mighty kings and potestates , and the most powerful princes genio , liachidae , ministers of the tartarean seat , chief prince of the seat of apolig●a in the ninth legion ; i invoke you , and by invocating conjure you , and being armed with power from the supream majesty , i strongly command you , by him who spoke and it was done , and to whom all creatures are obedient ; and by this ineffable name tetragrmmaton jehovah , which being heard , the elements are overthrown , the air is shaken , the sea runneth back , the fire is quenched , the earth trembleth , and all the host of celestials , terrestrials and infernals do tremble , and are troubled and confounded together : wherefore forthwith and without delay , do you come from all parts of the world , and make rational answers unto all things i shall ask of you , and come ye peaceably , visibly , and affably , now without delay manifesting what we desire , being conjured by the name of the eternal , living and true god helioren , and fulfil our commands , and persist unto the end , and according to our intentions , visibly and affably speaking unto us with a clear voice , intelligible and without any ambiguity . visions and apparitions . quibus rite peractis , apparebunt infinitae , visiones , et phantasmata pulsantia organa et omnis generis instrumenta musica , idque sit a spiritibus , ut terrore compulsi socii abeant a circulo , quia nihil adversus magistrum possunt . post haec videbis infinitos sagittarios cum infinita multitudine bestia●um horribilem : quae ita se componunt , ac si vellent devorare socios : et tamen nil timeant . tunc sacerdos sive magister , adhibens manum pentaculo , dicat : fugiat hinc iniquitas vestra , virtute vexilli dei. et tunc spiritus obedire magistro coguntur , et socii nil amplius videbunt . then let the exorcist say , stretching out his hand to the pentacle , ecce pentaculum salomonis , quod ante vestram adduxi praesentiam exorcizatoris in medio exorcismi , qui est optime a deo mutinus , intrepidus , providus , qui viribus potens vos exorcizando invocavii et vocat . venite ergo cum sestinatione in virtute nominum istorum , aye , saraye , aye , saraye , aye , saraye , ne differatis venire , per nomina aeterna dei vivi et veri eloy , archima , kabut : et per hoc praesens pentaculum , quod super vos potenter imperat : et per virtutem caelestium spirituum dominorum vestrorum : et per personam exorcizatoris , conjurati , festinati venire et obedire praeceptori vestro , qui vocator octinomos . his peractis , sibiles in quatuor angulis mundi . et videbis immediate magnos motus : et cum videris , dicas : quid tardatis ? quid moramini ? quid facitis ? praeparate vos et obedite praeceptori vestro , in nomine domini bathat , vel vachat super abrac ruens , supervenieus , abeor super aberer . tunc immediate venient in sua forma propria . et quando videbis eos juxta circulum , ostende illis pentaculum cooperatum syndone sacro , et discooperiatur , ●t dicat , ecce conclusionem vestram , nolite fieri inobedientes . et subito videbis eos in pacifica forma : et dicent tibi , pete quid vis , quia nos sumus parati complere omnia mandata tua , quia dominus ad haec nos subjugavit . cum autem apparuerint spiritus , tunc dicas , bene veneritis spiritus , vel reges nobilissimi , quia vos vocavi per illum cui omne genu flectitur caelestium , terrestrium et infernorum : cujus in manu omnia regna regum sunt , nec est quiae suae contrarius esse possit majestati . quatenus constringuo vos , ut hic ante circulum visibiles , affabiles permanetis , tamdiu tamque constantes , nec sint licentia mea recedatis , donec meam sine fallacia aliqua et veredice perficiatis voluntatem , per potentiae illius virtutem , qui mare posuit terminum suum , quem praeterire non protest , et lege illius potentiae , non pertransit fines suos , dei scilicet altissimi , regis , domini , qui cuncta creavit , amen . then command what you will , and it shall be done : afterwards license them thus . † in nomine paetris , † filii , et † spiritus sancti , ite in pace ad loca vestra : et pax sit inter nos et vos , parati sitis venire vocati . visions and apparitions . these things duly performed there will appear infinite visions and phantasms , beating of organs and all kinds of musical instruments , which is done by the spirits , that with the terror they might force the companions to go out of the circle , because they can do nothing against the master . after this you shall see an infinite company of archers , with a great multitude of horrible beasts , which will so compose themselves , as if they would devour the fellows : nevertheless fear nothing . then the priest or master holding his hand towards the pentacle , shall say , avoid hence these iniquities by virtue of the banner of god ; and then will the spirits be compelled to obey the master , and the company shall see no more . then let the exorcist , stretching out his hand to the pentacle say , behold the pentacle of solomon which i have brought before your presence . behold the person of the exorcist in the middle of the exorcism , who is armed by god , and without fear , and well provided , who potently invocateth and calleth you by exorcizing ; come therefore with speed , in the virtue of these names , aye saraye , aye saraye ; defer not to come by the eternal names of the living and true god , eloy , archima , rabur , and by the pentacle here present , which powerfully reigns over you , and by virtue of the celestial spirits your lords , and by the person of the exorci●t , being conjured , make haste to come and yield obedience to your master , who is called octinomos . this being performed , there w●●l be ●issi●gs in the four parts of the world , and then immediately you shall see great motions ; and when you see them , say , why stay you ? wherefore do you delay ? what do you ? prepare yourselves to be obedient to your master , in the name of the lord bathat or vachat rushing upon abrac , abeor coming upon aberer . then they will immediately come in their proper form ; and when you see them before the circle , shew them the pentacle covered with fine linen ; uncover it and say , behold your confusion , if you refuse to be obedient ; and suddenly they will appear in a peaceable form , and will say , ask what you will , for we are prepared to fulfil all your commands , for the lord hath subjected us hereunto : and when the spirits have appeared , then you shall say , welcome spirits , or most noble kings , because i have called you through him to whom every knee doth bow , both of things in heaven and things on earth , and things under the earth , in whose hands are all the kingdoms of kings , neither is their any that can contradict his majesty . wherefore i bind you , that you remain affable and visible before this circle , so long and so constant ; neither shall ye depart without my licence , until you have truely and without any fallacy performed my will , by virtue of his power , who hath set the sea her bounds , beyond which these cannot pass , nor go beyond the law of his power , to wit , of the most high god , lord and king , who hath created all things , amen . † in the name of the father , † and of the son , † and of the holy ghost , go in peace unto your places ; peace be between us and you , be ye ready to come when ye are called . these are the things which peter de abano hath spoken concerning magical elements . but that you may the better know the manner of composing a circle , i will set down one scheme so that if any one would make a circle in spring-time for the first hour of the lord's day , it must be in the same manner as is the figure following . the figure of a circle for the first hour of the lord's day in spring-time . varcan rex tus andos cynabal michail dardid huratapel talui caracasa cor an●aliel commissoros spughguel amaday abraym aguista yayn michel ✚ adonay / ✚ ✚ eloy / ✚ ✚ agla / ✚ ✚ tetragrammaton alpha et ω it remaineth now , that we explain the week , the several days thereof ; and first of the lord's day . considerations of the lord's day . the angel of the lord's day , his sigil , planet , sign of the planet , and the name of the fourth heaven . michaīl ☉ ♌ machen . the ang●ls of the lord's day ; michael , dardiel , hurat●pal . the angels of the air ruling on the lord's day ; varcan . king. his ministers ; tus , andas , cynabal . the wind which the angels of the air abovesaid are under ; the north-wind . the angels of the fourth heaven , ruling on the lord's day , which ought to be called from the four parts of the world . at the east , samael , baciel , atel , gabriel , vionatraba . at the west ; anael , pabel , ustael , burchat , suceratos , capabili . at the north ; aiel , aniel , vel aquiel . masgabriel , sapiel , matuyel . at the south ; haludiel , machasiel , charsiel , uriel , naromiel . the perfume of the lord's day , red sanders . the conjuration of the lord's day , conjuro & confirmo super vos angeli fortes dei , & sancti , in nomine adonay , eye , eye , eya , qui est ille , qui fuit , est & erit , eye , abr●ye ; & in nomine saday , cados , cados , cados , alte sedentis super cherubin , & per nomen magnum ipsius dei fortis & potentis , exaltatique super omnes caelos , eye , seraye , plasma●●ris seculorum , qui creavit mundum , caelum , 〈◊〉 , mare , & omnia quae in eis sunt in primo 〈◊〉 & sigillavit ea sancto nomine suo phaa : & 〈◊〉 nomina sanctorum angelorum , qui domi●●tur in q●arto exercitu , & serviunt coram po●●●issimo salamia , angelo magno & honorato : 〈◊〉 p●r nomen stellae , quae est sol , & per signum , 〈◊〉 p●r immensum nomen dei vivi , & per nomina omnia praedicta ; conjuro te michael angele magn● , qui es praepositus diei dominicae : & per nomen adonay , dei israel , qui creavit mundum & quinquid in eo est , quod pro melabores , & adimpleas omnem meam petitionem , juxta meum velle & votum meum , in negotio & causa mea . and here thou shalt declare thy cause and business , and for what thing thou makest this conjuration . the conjuration of the lord's day . i conjure and confirm upon you , ye strong and holy angels of god , in the name adonay , eye , eye , eya , which is he who was , and is , and is to come , eye abray ; and in the name saday , cados , cados , cados , sitting on high upon the cherubin ; and by the great name of god himself , strong and powerful , who is exalted above all heavens , eye , saray , maker of the world , who created the world , the heaven , the earth the sea , and all that in them is in the first day , and sealed them with his holy name phaa ; and by the name of the holy angels who rule in the fourth heaven , and serve before the most mighty salamia , an angel great and honourable ; and by the name of his star , which is sol ; and by his sign ; and by the immense name of the living god , and by all the names aforesaid , i conjure thee michael , oh! great angel , who art chief ruler of the lord's day ; and by the name adonay , the god of israel , who hath created the world , and all that therein is , that thou labour for me , and fulfil all my petitions , according to my will and desire , in my cause and business . the spirits of the air of the lord's day , are under the north wind ; their nature is to procure gold , gems , carbuncles , riches ; to cause one to obtain favour and benevolence ; to dissolve the enmities of men ; to raise men to honours ; to carry or take away infirmities . but in what manner they appear , is spoken already in the former book of magical ceremonies . consideration of monday . the angel of monday , his sigil , planet , the sign of the planet , and name of the first heaven . gabriel ☽ ♋ shamain the angels of monday ; gabriel , michael , samael . the angels o● the air ruling on monday , arcan , king. his ministers ; bilet , missabu , abuzaha . the wind which the said angels of the air are subject to : the west-wind . the angels of the first heaven , ruling on monday , which ought to be called from the four parts of the world . from the east , gabriel , gabrael , madiel , deamiel , janaek . from the west ; sachiel , zaniel , habaiel , bachanael , corabael . from the north ; mael , uvael , valnum , baliel , balay , humastrau . from the south ; curaniel , dabriel , darquiel , hanun , anayl , vetuel . the perfume of monday . aloes . the conjuration of monday . conjuro & confirmo super vos angeli fortes & boni , in nomine adonay , adonay , adonay , eye , eye , eye , cados , cados , cados , achim , achim , ja , ja , fortis , ja , qui apparuit monte sinai , cum glorificatione regis adonay , saday , zebaoth , anathay , ya , ya , ya , ma●inata , abim , jeia , qui maria creavit , stagna & omnes aquas in secundo die , quasdam super caelos , & quasdam in terra . sigillavit mare in alio nomine suo , & terminum , quem sibi po●uit , non praeteribit : & per nomina ang●lorum , qui dominantur in primo excercitu , qui serviunt ●rphaniel angelo magno , precioso & honorato : & per nomen stellae , quae est luna : & per nomina praedicta , super te conjuro , scilicet gabriel , qui es praepositus diei lunae secundo , quod pro me labores & adimpleas , &c. as the conjuration of sunday . the conjuration of monday . i conjure and confirm upon you ye strong and good angels , in the name of adonay , adonay , adonay , eye , eye , eye , cados , cados , cados , achim , achim , ja , ja , strong ja , who appeared in mount sinai , with the glorification of king adonay , saday , zebaoth , anathay ▪ ya , ya , ya , marinata , abim , jeia , who created the sea and all lakes and waters in the second day , which are above the heavens and in the earth , and sealed the sea in his high name , and gave it bounds , beyond which it cannot pass : and by the names of the angels , who rule in the first legion , who serve orphaniel , , a great , precious and honourable angel , and by the name of his star , which is ☽ ; and by all the names aforesaid , i conjure thee gabriel , who art chief ruler of monday the second day , that for me thou labour and fulfil , &c. the spirits of the air of monday are subject to the west-wind which is the wind of the moon : their nature is to give silver ; to convey things from place to place ; to make horses swift , and to disclose the secrets of persons both present and future ; but in what manner they appear you may see in the former book . considerations of tuesday . the angels of tuesday , his sigil , his planet , the sign governing that planet , and the name of the fifth heaven . samael ... ♂ ♈ . ♏ . machon . the angels of tuesday : samael , satael , amabiel . the angels of the air ruling on tuesday , samax , king. his ministers , carmax , ismoli , paffran . the wind to which the said angels are subject . the east-wind . the angels of the fifth heaven ruling on tuesday , which ought to be called from the four parts of the world. at the east ; friagne , guael , damael , calzas , arragon . at the west : lama , astagna . lobquin , soncas , jazel , isiael , irel. at the north : rahumel , hyniel , rayel , seraphiel , mathiel , fraciel . at the south : sacriel , janiel , galdel , osael , vianuel , zaliel . the perfume of tuesday . pepper . the conjuration of tuesday . conjuro & confirmo super vos , angeli fortes & sancti , per nomen ya , ya , ya , he , he , he , va , hy , hy , ha , ha , ha , va , va , va , an , an , an , aie , aie , aie , el , ay , elibra , eloim , eloim , & per nomina ipsius alti dei , qui fecit aquam aridam apparere , & vocavit terram , & produxit arbores , & herbas de ea & sigillavit super eam cum precioso , honorato , metuendo & sancto nomine suo : & per nomen angelorum dominantium in quinto exercitu , qui serviunt acimoy angelo magno , forti , potenti , & honorato : & per nomen stellae , quae est mars : & per nomina praedicta conjuro super te samael , angele magne , qui praepositus es diei martis ; & per nomina adonay , dei vivi & veri , quod pro me labores , & adimpleas , &c. as in the conjuration of sunday . the conjuration of tuesday . i conjure and call upon you , ye strong and good angels ! in the name ya ya ya , he he he , va , hy hy , ha ha ha , va va va , an an an , aia aia aia , el , ay , elibra , eloim eloim , and by the names of him the high god ; who hath made the sea into dry land , and by his word hath made the earth , and produced trees and hath set his seal upon the plants of it , with his precious , honoured , revered , & holy name : and by the name of the angels governing in the fifth house , who are subservient to the great angel acimoy , who is strong , powerful , and honoured , & by the name of the constellation , which is called mars . and i call upon thee samael , and the names above mentioned , thou great angel ! who presidest over the day of mars ; & by the name adonay the living & true god , that you assist me in accomplishing my labours , &c. as in the conjuration of sunday . the spirits of the air of tuesday are under the east-wind : their nature is to cause wars , mortallity , death and combustions ; and to give two thousand soldiers at a time ; to bring death , infirmities or health . the manner of their appearing you may see in the former book . considerations of wednesday . the angel of wednesday , his sigil , planet , the sign governing that planet , and the name of the second heaven . raphaël ☿ ♊ ♍ raquie . the angels of wednesday . raphael , meil , seraphiel . the angels of the air ruling on wednesday . mediat or modiat , rex . ministers . suquinos . sallales . the wind to which the said angels of the air are subject . the south-west-wind . the angels of the second heaven governing wednesday , which ought to be called from the four parts of the world . at the east : mathlai , tarmiel , baraborat . at the west ; jerescue , mitraton . at the north : thiel , rael , jariahel , venahel , velel , abuiori , ucirnuel . at the south ; milliel , nelapa , babel , caluel , vel , laquel . the fumigation of wednesday . mastick . the conjuration of wednesday . conjuro & confirmo vos angeli fortes , sancti & potentes , in nomine fortes , metuendissimi & ben dicti ja , adonay , eloim , saday , saday , saday , eie , eie , eie , asamie , asaraie : & in nomine adonay dei israel , qui creavit luminaria magna , ad distinguendum diem à nocte : & per nomen omnium angelorum deservientium in exercitu secundo coram tetra angelo majori , atque forti & potenti : & per nomen stellae , quae est mercurius : & per nomen sigilli , quae sigillatur a deo fortissimo & honorato : per omnia praedicta supet te raphael angele magne , conjuro , qui es praepositus diei quartae : & per nomen sanctum quod erat scriptum in fronte aaron sacerdotis altissimi creatoris : & per nomina angelorum , qui in gratiam salvatoris confirmati sunt : & per nomen sedis ammalium , habentium senas alas , quòd pro me labores , &c. as in the conjuration of sunday . the spirits of the air of wednesday are subject to the south-west-wind : their nature is to give all metals ; to reveal all earthly things past , present and to come ; to pacify judges , to give victories in war , to re-edify , and teach experiments and all decayed sciences , and to change bodies mixt of elements coditionally out of one into another ; to give infirmities or health ; to raise the poor , and cast down the high ones ; to bind or loose spirits ; to open locks or bolts : such-kind of spirits have the operation of others , but not in their perfect power , but in virtue or knowledge . in what manner they appear , it is before spoken . considerations of thursday the angel of thursday , his sigil , planet , the sign of the planet , and the name of the sixth heaven . sachiel . ♃ ♐ ♓ zebul . the angels of thursday ; sachiel , castiel , asasiel . the angels of the air governing thursday . suth , rex . ministers . maguth , gutrix . the wind which the said angels of the air are under . the south-wind . but because there are no angels of the air to be found above the fifth heaven , therefore on thursday say the prayers following in the four parts of the world . at the east : o deus magne & excelse , & honorate per infinita secula . that is to say , o great and most high god , honoured world without end . at the west : o deus sapiens , & clare , & juste , ac divina clementia : ego rogo te piissime pater , quod meum petitionem , quod meum opus , & meum laborem hodie debeam complere , & perfecte intelligere . tu qui vivis & regnas per infinita secula seculorum , amen . that is to say , o wise , pure and just god , of divine clemency , i beseech thee most holy father , that this day i may perfectly understand and accomplish my petition , work , and labour ; thou who livest and reignest world without end , amen . at the north : o deus potens , fortis , & sine principio . that is to say , o god strong and mighty from everlasting . at the south : o deus potens & misericors . that is to say , o mighty and merciful god. the perfume of thursday . saffron . the conjuration of thursday . conjuro & confirmo super vos , angeli sancti , per nomen cados , cados cados , eschereie , eschereie , eschereie , hatim , ya , fortis firmator seculorum , cantine , jaym , janic , anic , calbat , sabbac , berisay , alnaym : & per nomen adonay , qui creavit pisces reptilia in aquis , & aves super faciem terrae , volantes versus coelos die quinto : & per nomina angelorum servientium in sexto exercitu coram pastore angelo sancto & magno & potenti principe : & per nomen stellae , quae est jupiter , & per nomen sigili sui : & per nomen adonay , summi dei , omnium creatoris : & per nomen omnium stellarum , & per vim & virtutem earum : & per nomina praedicta , conjuro te sachiel angele magne , qui es praepositus diei jovis , ut pro me labores , &c. as in the conjuration of the lord's day . the conjuration of thursday . i conjure and confirm upon you ye holy angels , and by the name cados , cados , cados , eschereie , eschereie , eschereie , hatim , ya , strong founder of the worlds , cantine , jaym , janic , anic , calbot , sabbac , berisay , alnaym : and by name adonay , who created fishes , and creeping things in the waters , and birds upon the face of the earth , and flying towards heaven , in the fifth day ; and by the names of the angels serving in the fixth host , before pastor , a holy angel , and a great and powerful prince ; and by the name of his star which is jupeter , and by the name of his seal , and by the name adonay , the great god , creator of all things ; and by the name of all stars , and by their power and virtue , and by all the names aforesaid , i conjure thee sachiel a great angel , who art chief ruler of thursday , that for me thou labour , &c. the spirits of the air of thursday , are subject to the south wind ; their nature is to procure the love of women , to cause men to be merry and joyful ; to pacify strife and contentions ; to appease enemies ; to heal the diseased , and to disease the whole ; and procureth losses , or taketh them away . their manner of appearing is spoken of already . considerations of friday . the angel of friday , his sigil , his planet , the sign governing that planet , and name of the third heaven . anaël . ♀ ♈ ♎ sagun . the angels of friday ; anael , rachiel , sachiel . the angels of the air reigning on friday . sarabotes , king. ministers : amahiel , aba , abalidoth , blaef . tho wind which the said angels of the air are under . the west-wind . angels of the third heaven , ruling on friday , which are to be called from the four parts of the world . at the east : setchiel , chedusitaniel , corat , tamael , tenaciel . at the west : turiel , coniel , babiel , kadie , maltiel , huphaltiel . at the north : peniel , penael , penat , raphael , raniel . doremiel . at the south : porna , sachiel , chermiel , samael , santanael , famiel . the perfume of friday . pepperwort . the conjuration of friday . conjuro & confirmo super vos angeli fortes , sancti atque potentes , in nomine on , hey , heya , ja , je , adonay , saday , & in nomine saday , qui creavit quadrupedia & animalia reptilia , & homines in sexto die , & adae dedit potestatem super omnia animalia ; unde benedictum sit nomen creatoris in loco fuo : & per nomina angelorum servientium in tertio exercitu , coram dagiel angelo magno , principe forti atque potenti : & pe● nomen stellae quae est venus : & per sigillum ejus , quod quidem est sanctum : & per nomina praedicta conjuro super te anael , qui es praepositus diei sextae , ut pro me labores , &c. as before in the conjuration of sunday . the conjuration of friday . i conjure and confirm upon you ye strong angels , holy and powerful ; in the name on , hey , heya , ja , je , adonay , saday , and in the name saday , who created fourfooted beasts , and creeping things , and man in the sixth day , and gave to adam power over all creatures ; wherefore blessed be the name of the creator in his place : and by the name of the angels serving in the third host , before dagiel a great angel , and a strong and powerful prince : and by the name of the star which is venus , and by his seal which is holy , and by all the names aforesaid , i conjure upon thee anael , who art chief ruler of the sixth day , that thou labour for me , &c. the spirits of the air of friday are subject to the west-wind ; their nature is to give silver ; to excite men , and incline them to luxury ; to reconcile enemies through luxury ; and to make marriages ; to allure men to love women ; to cause , or take away infirmities ; and to do all things which have motion . considerations of saturday , or the sabbath day . the angel of saturday , his seal , his planet , and the sign governing the planet . cassiel ♄ ♑ ♒ the angels of saturday : cassiel , machatan , uriel . the angels of the air ruling on saturday . maymon , king. ministers . abumalith , assaibi , balidet . the wind which the said angels of the air aforesaid are under . the south-wind . the fumigation of saturday . sulpher . it is already declared in the consideration of thursday , that there are no angels ruling the air , above the fifth heaven ; therefore in the four angles of the world , use those orations which you see applyed to that purpose on thursday . the conjuration of saturday . conjuro & confirmo super vos caphriel vel cassiel , machatori , & seraquiel angeli fortes & potentes : & per nomen adonay , adonay , adonay , eie , eie , eie , acim , acim , cados , cados , ina vel ima , ima , saclay , ja , sar , domini formatoris seculorum , qui in septimo die quievit : & per illum qui in beneplacito suo filiis israel in haereditatem observandum dedit , ut eum firmter custodirent , & sanctificarent , ad habendam inde bonam in alio secula remunerationem : & per nomina angelorum servientium in exercitu septimo pooel angelo magno , & per potenti principi ; & per nomen stellae quae est saturnus , & per sanctum sigillum ejus : & per nomina praedicta conjuro super te caphriel , qui praepositus es diei septimae quae est dies sabbati , quod pro me labores , &c. as it is set down in the conjuration of the lord's day . the conjuration of saturday . i conjure and confirm upon you , caphriel or cassiel , machator , and seraquiel , strong and powerful angels ; and by the name adonay , adonay , adonay , eie , eie , eie , acim , acim , acim , cabos , cados , ina , or ima , ima , sallay , ja , sar , lord and maker of the world , who rested on the seventh day : and by him who of his good pleasure gave the same to be observed by the children of israel , throughout their generations , that they should keep and sanctify the same , to have thereby a good reward in the world to come , and by the names of the angels serving in the seventh host , before booel , a great angel and powerful prince ; and by the name of his star , which is saturn ; and by his holy seal ; and by the names before spoken , i conjure upon thee caphriel , who art chief ruler of the seventh day , which is the sabbath day , that for me thou labour , &c. the spirits of the air of saturday are subject to the south-west-wind : the nature of them is is to sow discords , hatred , evil thoughts and cogitations ; to give leave freely to slay and kill every one , and to lame or maim every member . their manner of appearing is declared in the former book . tables of the angels of the hours , according to the course of the days . sunday . hours of the day . angels of the hours . hours of the night . angels of the hours . 1. yayn . michael . 1. beron. sachiel . 2. janor . anael . 2. barol . samael . 3. nasnia . raphael . 3. thanu . michael . 4. salla . gabriel . 4. athir . anael . 5. sadedali . cassiel . 5. mathon , raphael . 6. thamur . sachiel . 6. rana . gabriel . 7. ourer . samael . 7. netos . cassiel . 8. tanic . michael . 8. ta●rac . sachiel . 9· neron . anael . 9. sassur . samael . 10. jayon . raphael . 10. aglo . michael . 11. abay . gabriel . 11. calerna . anael . 12. natalon . cassiel . 12. salam . raphael . monday . hours of the day . angels of the hours . hours of the night . angels of the hours . 1. yayn . gabriel . 1. beron. anael . 2. janor . cassiel . 2. barol . raphael . 3. nasnia . sachiel . 3. t●anu . gabriel . 4. salla . samael . 4. athir . cassi●l . 5. sadedali . michael . 5. mathon . s●c●iel . 6. thamur , anael . 6. rana . samael . 7. ourer , raphael . 7. netos . michael . 8. tanic . gabriel . 8. tafrac . anael . 9. neron . c●ssiel . 9. sassur . raphael . 10. jayon . sachiel . 10. ag●o . gabriel . 11. abay . samael . 11. calerno . cassiel . 12. natalon . michael . 12. salam . sachiel . tuesday . hours of the day . angels of the hours . hours of the night . angels of the hours . 1 , yayn , samael . 1 , beron , cassiel . 2 , janor , michael . 2 , barol , sachiel . 3 , nasnia , anael . 3 , thanu , samael . 4 , salla , raphael , 4 , athir , michael . 5 , sadedali , gabriel . 5 , mathon , anael . 6 , thamur , cassiel . 6 , rana , raphael . 7 , ourer , sachiel . 7 , netos , gabriel . 8 , tanic , samael . 8 , tafrac , cassiel . 9 , neron , michael . 9 , sussur , sachiel . 10 , jayon , anael . 10 , aglo , samael . 11 , abay , raphel . 11 , calerna , michael . 12 , natalon , gabriel . 12 , salam , anael , wednesday . hours of the day . angels of the hours , hours of the night . angels of the hours . 1 , yayn , raphael . 1 , beron , michael . 2 , janor , gabriel . 2 , barol , anael . 3 , nasnia , cassiel . 3 , thanu , raphael . 4 , salla , sachiel . 4 , athir , gabriel . 5 , sadedali , samael . 5 , mathon , cassiel . 6 , thamur , michael . 6. rana , sachiel , 7 , ourer , anael . 7 , netos , samael , 8 , tanic , raphael . 8 , tafrac . michael . 9 , neron , gabriel . 9 , sassur , anael . 10 , jayon , cassiel , 10 , aglo , raphael . 11 , abay , sachiel . 11 , calerna , gabriel . 12 , natalon , samael . 12 , salam , cassiel . thursday . hours of the day . angels of the hours . hours of the night . angels of the hours . 1 , yayn , sachiel . 1 , beron , gabriel , 2 , janor , samael . 2 , barol , cassiel . 3 , nasnia , michael , 3 , thanu , sachiel . 4 , salla , anael , 4 , athir , samael , 5 , sadedali , raphael . 5 , mathon , michael . 6 , thamur , gabriel . 6 , rana , anael , 7 , ourer , cassiel , 7 , netos , zaphael . 8 , tanic , sachiel . 8 , tafrac , gabriel , 9 , neron , samael . 9 , sassur , cassiel . 10 , jayon , michael . 10 , aglo , sachiel . 11 , abay , anael . 11 , calerna , samael . 12 , natalon , raphael . 12 , salam , michael . friday . hours of the day . angels of the hours . hours of the night . angels of the hours . 1 , yayn , anael . 1 , beron , samael , 2 , janor , raphael . 2 , barol , michael . 3 , nasnia , gabriel . 3 , thanu , anael . 4 , salla , cassiel . 4 , athir , raphael . 5 , sadedali , sachiel . 5 , mathon , gabriel . 6 , thamur , samael . 6 , rana , cassiel . 7 , ourer , michael , 7 , netos . sachiel . 8 , tanic , anael . 8 , tafrac , samael . 9 , neron , raphael . 9 , sassur , michael . 10 , jayon , gabriel . 10 , aglo , anael . 11. abay , cassiel . 11 , calerna , raphael . 12. natalon , sachiel . 12 , salam , gabriel . saturday . hours of the day . angels of the hours . hours of the night . angels of the hours . 1 , yayn , cassiel . 1 , beron , raphael . 2 , janor , sachiel . 2 , barol , gabriel . 3 , nasnia . samael . 3 , thanu , cassiel . 4 , salla , michael . 4 , athir , sachiel . 5 , sadedali , anael , 5 , mathon , samael . 6 , thamur , raphael . 6 , rana , michael . 7 , ourer , gabriel . 7 , netos , anael , 8 , tanic , cassiel . 8 , tafrac , raphael ▪ 9 , neron . sachiel . 9 , sassur , gabriel . 10 , jayon , samael . 10 , aglo , cassiel 11 , abay , michael . 11 , calerna , sachiel . 12 , natalon , anael . 12 , salam , samael . but this is to be observed by the way , that the first hour of the day , of every country , and in every season whatsoever , is to be assigned to the sun-rising , when he first appeareth arising in the horizon : and the first hour of the night is to be the thirteenth hour , from the first hour of the day . but of these things it is sufficiently spoken . finis . isagoge : an introductory discourse of the nature of such spirits as are excercised in the sublunary bounds ; their original , nam●s , offices , illusions , power , prophesies , miracles ; and how they may be expelled and driven away . by geo. victorius villinganus dr. in physic. in a discourse between castor and pollux . castor . the greeks do report , that castor and pollux have both proceeded from one egg ; but this i scarcely credit , by reason of the difference of your minds ; for thou affectest the heavens , but she meditates upon the earth and slaughters . pollux . and from thence perhaps was derived that argument , that liberty of lying was always assigned to the greeks . castor . principally . pollux . but it is not to be supposed that the greeks are vain in all things ; but as many others , when they speak out of a three-footed thing ; whereof also the poet ovid speaks in verse , — nec singunt omnia graeci . castor . in this proverb i protest they are most true , without any exception , that is , one man to another is a devil . pollux . wherefore believest thou this to be most true , castor ? castor . truly , that man to man is a devil and a ravening wolf , daily events do most certainly prove , if we do but note the treacheries that one man invents daily against another , the roberies , thefts , plunderings , rapes ▪ slaughters , deceits , adulteries , and an hundred vipers of this nature ; the fathers persecutes the son , with a serpentine and poisonous biting ; one friend seeks to devour another , neither can the guest be safe with his host . pollux . i confess it is truth thou speakest ; but for ought i hear , thou dost misunderstand the etymology of the word compared in this proverb ; for daemon here it is not an horrible or odious name , but the name of one that doth administer help or succour unto another , and whom pliny calls a god. castor . therefore dost thou affirm the word daemon in this proverb to signify any other than a cunning and malicious accuser ? pollux . thou hast not shot besides the mark : for , that there are more daemons than that sublunary one which thou understandest , every one may easily perceive ; who hath not negligently read the opinions of the most excellent plato . castor . i desire therefore , that thou wouldst not conce●l such his writings ; but that i may apprehend the marrow thereof . pollux . i will embrace such thy desire , for truly i do delight to treat with thee concerning this subject ; mark therefore and give attention . plato divided the order of devils or spirits into three degrees , which as they are distinct in the greatness of their dignity , so also they are different in the distance and holding of their places . and the first order he ascribeth to those spirits whose bodies are nourished of the most pure element of air , wrought and joined together , in a manner , as it were with splended threads , not having so much reference to the element of fire , that they may be perspicuous to the sight ; neither do they so much participate of the earth , that they may be touched or felt ; and they do inhabit the coelestial theatre attending and waiting on their prince , not to be declared by any human tongue , or beyond the commands of the most wise god. but the other degree is derived from those spirits which apuleius termeth rational animals , passive in their mind , and eternal in their time , understanding the apostate spirits spread abroad from the bounds and borders of the moon , unto us under the dominion of their prince beelzebub , which before the fall of lucifer had pure clarified bodies ; and now , like unto the former , do wander up and down , after their transgression , in the form of an airy quallity . castor . these i do not conceive are understood in the greek proverb : for these do hurt , and are the accusers and betrayers of men , but proceed . pollux . the third degree of spirits is of a divine deity , which is called by hermes , a divine miracle to man , if he do not degenerate from the kingly habit of his first form ; whom therefore of this kind the greeks and plato have called daemons , that is , god ; and that man may be like unto god , and profitable and commodious one to another ; and so also ( the syrian being witness ) we have known plato himself to have been called daemon , because he had set forth very many things of very high matters , for the good of the commmon wealth ; and so likewise aristotle , because he very largely disputed of sublunaries , and all such things as are subject to motion and sense . homer calleth good and evil spirits , daemons , without putting a discrimination . castor . thou hast committed the ship to the waves pollux ; therefore cease not to proceed , and declare something more concerning the office and imployment of these spirits , to whom plato attributeth the second degree , and calleth them lunaries . pollux . what shall i say ? castor . in the first place , declare wherefore thou hast before termed these spirits cunning and much knowing accusers . pollux . st. augustine unfoldeth this difficulty , and saith , that a devil doth so far signify the cunning and much knowing quickness and vivacity of his deceitful wit , that by the congruent and agreeable seminal mixture of elements , he doth so know the secret and unknown virtues of men , as those things which may be effected and wrought by themselves successively and leisurely according to the course of nature , he by a speedy hasting or forcing of the works of nature , or by his own art , sooner bringeth the same to pass . an example hereof he giveth in the wise men of pharoah , who immediately brought forth frogs and serpents at the commandment of the king , which nature more slowly and leisurely procreateth . castor . thou hast excellently answered to the question , pollux ; but add something concerning the original of those spirits which do resist and refuse virtue ; for oftentimes doubting , i have been persuaded that such erynnes as are from god , do not appear out of the earth . pollux . the ecclesiastical scripture every where maketh mention of the rising of them ; but i will unfold such a doubt : and there do arise many and various opinions of writers , but more commonly peter lombardus in his book of sentences , draweth his allegations out of st. augustine upon genesis ; to wit , that the devil was before his fall an archangel , and had a fine tender body , composed by god , out of the serenity and purest matter of the sky and air , but then after his fall from an archangel , he was made an apostate , and his body no more fine and subtil ; but his body was made that it might suffer the effect of a more gross substance , from the quality of the more obscure , dark , and spissious air , which body also was stricken and astonished with the raging madness of pride , did draw away very many which were then angels with him into his service and bondage , that they might be made devils , who in this troublesome world do exercise their servile courses for him , and they do compel the inhabitants therein , or rather entice them ; and to this purpose they undertake various endeavours , and do attempt various and manifold horrible studies , that are abominable unto god , and they serve in slavery and thraldom to beelzebub their prince , and are held in most strong captivity . castor . what ? have we the fall of this archangel no where else in holy writ , but in the writings of st. augustine . pollux . we have also the fall of other angels . cast●r . where ? pollux . in esaias , to whom thou shalt give the honour of an evangelist , rather than a prophet , because he so fully and plainly foretold of christ and his kingdom : he maketh mention here of in his 14 chapter . and we have them also spoken of by the apostle peter , when he saith , god sp●red not his angels which sinned . 2 epist. 2. castor . have the devils a select place appointed them by god , which they inhabit ? pollux . peter the head of the church , in the place before quoted , affirmeth them to be c●st headlong into ●ell , reserved in t●e c●ains of hell , from whence ( as cortesius ●●ith 〈…〉 go out , unless it be to tempt , provok● and 〈◊〉 m●n . but st. augustine the ch●●pion ●f christ , in his book of the ago●y 〈…〉 , teach●th , that these kin● 〈…〉 sublunar● r●gion . and in his 4● epist. he ●et● f●rth , that the most dark an● 〈…〉 , is predestin●ted 〈…〉 may the more nearly 〈◊〉 the●r 〈◊〉 of 〈◊〉 and detaining . castor . origen hath taught , that the p●●ishment of the devils are appointed for a time ; what sayst thou to this ? pollux . what shall i say ? unless i should bewail and deplore the opinion of so great a man. castor . wherefore shouldst thou do so ? pollux . truly if they have hardened themselves in wickedness , time cannot purge nor cleanse them ; or if they never so much desire it , they can never be able to accomplish it ; for there is no space of repentance , nor time to recall what is past , given unto them . castor . thou hast now declared that the archangel that became an apostate , did draw away very many other angels with him in his fall , that they might become devils : could not he of his own proper inseperate mallice after his fall sufficiently rule over his own province , without the angels that fell with him ? pollux . he could : but being allured by that pride , which made him so arrogantly affect the majesty of god , he did so far strive to be like unto god , that he chose very many ministers , unto himself , to which in general he doth not commit all things he would have effected , but divers things to divers ministers , as may be gathered from the hebrew astronomers . those which we call jovii & antemeridianii , which are false gods , that is , lyers , which desire to be esteemed and adored for gods , and they are appointed as servants and slaves to the devil their prince , that they might allure the people of the earth into a common love of themselves , which plato saith , is the fountain of all wickedness , that they may aspire to authority and greatness , covet to be gorgeously clothed , to be called monarchs of the earth in perpetual power , and gods upon earth . it is said , that it was one of these that spoke to our saviour , shewing him all the kingdoms of the earth , saying , all these things will i give thee , if thou wilt fall down and worship me . castor . certainly these meridiani , i have almost declared to appear a madness in libieus sapho and dioclesian the emperor , who accounted , it the utmost degree of blessedness was , to be reputed for gods. pollux . truly , this is a certain natural foolishness of the mind , and of human nature : he began , having taken certain little birds , to teach them by little and little to pronounce human words , and say , sapho is a great god. which birds when they could pronounce the words perfectly , he sent them abroad for this end and purpose , that flying every where abroad , they might repeat those words ; and the people which were ignorant of his deceitful invention , were drawn to believe , that those words were spoken by divine instinct , and thereupon adore and worship him for a god. the other would compel his subjects hereunto , that prostrating themselves down , and lifting up their hands , they should worship him as almighty . castor . but are not they the captives of the devil , who s●ir up wars , which are called bloody-men in scripture ? pollux . the martialists of the north part of the world , are called executioners of vengeance authors of devastations , and sowers of evil , wor●ing and executing judgment with asmod●us , for their king abadaon or applyon , whom st. john in his rvelations , mentioneth to be ban●●hed and expelled ; for these spirits h●ve committed to them rapines , hatred , envy , robberies , wrath , anger , the excitements and provocations to sin , war and fury ; sometimes making the meridional spirits their m●ssengers . and arioch the spirit of vengence , whose work is to cause discord among brethren , to break wedlock , and disolve conjugal love , that it 's impossible to be renewed ; of these mention is made in the 39 chapter of ecclesiast●c●s . and esaias the heavenly prophet speaketh of other spirits sent from god to the aegyptians to make them err , which were spirits of darkness , that is , of lies : and this kind of spirit they call bolichim . castor . is unlawful venery , and excessive gluttony , also to be imputed to the devils ? pollux . yes chiefly ; for iamblicus doth assert , that the spirits of the the water of the western part of the world , and some meridional spirits , are pred●stinated to this purpose ; such as nisrach and kollen , that do so frame and contrive unlawful loves which produce shame and dishonesty , revellings and gr●●andizings , surfeitings , with excessive drunken●ss , wanton dances , gluttony and vomiting , t●ey 〈◊〉 about lakes , fish-ponds and rivers , a●● 〈◊〉 are the worst , soul and most fraudulent kind ●f spiri●s : an● by al●inach an occidental spir●● ; ●e 〈◊〉 se●k s●ipwrecks , tempests , earthquakes , 〈…〉 and frequ●ntly subverteth and over 〈◊〉 ships ; and if he will appear visible , he 〈…〉 and is seen in the shape of a woman . the 〈◊〉 astronomers before spoken of , do say , 〈…〉 spirits of the air , do cause thunders , 〈…〉 and t●underbolts , that so they might 〈…〉 and infect the air , and produce pestilence 〈…〉 . of such kind of spirits st. john 〈…〉 in the 9 chapter of the revela●●●● , 〈◊〉 meceris for their tutelar , which is a spirit causing heat in the time of noon . st. paul calle●h him , the prince of the power of the air , and the spirit that ruleth in the children of disobedience . castor . are there so many monsters in phlegeton , pollux ? pollux . and many more ; for the same hebrew assertors do declare and maintain , that there are are spirits of the fiery element , raging about like the fierce panthers , which are conversant under the lunary regions , that whatsoever is committed to them , they forthwith execute the same . and there are spirits of the earth , which inhabit in groves , woods and wildernesses , and are the plague and mischief of hunters ; and sometimes they frequent open fields , endeavouring to seduce travellers and passengers out of their right way , or to deceive them with false and wicked illusions ; or else they seek to afflict men with a hurtful melancholy , to make them furious or mad , that they may hurt them , and sometimes almost kill them . the chief of these are sanyaab and achimael , which are oriental spirits , a kind unapt for wickedness , by reason of the constancy of their dispositions . there are also subterranean spirits which do inhabit in dens and caverns of the earth , and in remote concavities of mountains , that they might invade deep pits , and the bowels of the earth ; these do dig up metals , and keep treasures , which oftentimes they do transport from one place to another , lest any man should make use thereof : they stir up winds with flashing flames of fires : they smite the foundations of buildings , acting frightful dances in the night , from which they suddenly vanish away , with making a noise and sound of bells , thereby causing fear in the beholders ; and sometimes dissembling , and faining themselves to be the souls of the dead : notwithstanding they are ignorant in compassing their deceits upon women ; of which company the negromancers do say , is gazael , fegor and anarazol , meridian spirits . castor . how warily ought a man to walk pollux , amongst so many gins and snares ? pollux . a man never walketh safely , unless he fortify and strengthen himself with the armour of god , which is , that his loins be girt about him with truth , and having on the breast-plate of righteousness , let him walk with his feet shod with the preparation of the gospel of peace , and let him take the shield of faith and the helmet of salvation , whereby he shall dash in pieces all the darts of his adversaries . but hear further : there are also besides these , other lying spirits ( although they are all lyars ) yet these are more apt to lie ; they are called pythons , from whence apollo is called pythius . they have a prince , of whom mention is made in the book of the kings , where it is said , i will be a lying spirit in the mouth of all thy prophets ; from whom the spirits of iniquity do but a little differ , which also are called vessels of wrath . belial , whom they have interpreted to be without any equal , and paul calleth him an apostate or transgressor , is filthily inserviant for the worst inventions . plato affirmeth theut to have have been such a one , who was the first that found out and invented plays and dice : to whom we will join the monk , who invented the use of gunpowder , in his engins of war. of these jacob makes mention in genesis . where he blessed his sons : he saith , simeon , and levi are bloody vessels of iniquity ; oh my soul , come not thou into their counsels . the psalmist termeth these spirits , vessels of death ; jeremiah , ves●els of wrath ; ezekiel , calleth them , vessels of death and destruction . the n●gromancers do call the said belial , chodar , an oriental spirit , which hath under him also the spirits of juglers , who do imitate and endeavour to act miracles , that they may seduce false magicians and wicked persons . it is apparently manifest , that the serpent which deceived eve , was such a seducer , and satan is his prince , of whom it is spoken in the revelations , that he should deceive the whole world . and such a one was he , that at tubinga , in the sight of many people devoured a whole chariot and some horses . castor . and what shall be the end of these false prophets and workers of wickedness ? i can scarce believe that there is any angle or corner in the whole fabrick of the world , that is free from them . poll. scarce the smallest mite that may be seen . castor . therefore thou dost truly call the world the receptacle of those f●lse lights . poll. if it were not mor● s●fely purged with the sword of the word of god , it would forthwith be worse . castor . without doubt . pollux . nevertheless i have seen many that remain , whom i have not yet inscribed in this frantique catalogue . castor . who are they ? pollux . false accusers and spies , obedient to astaroth , who is called a devil among the greeks ; and john calleth him the accuser of the brethren . also there are tempters and deceivers that lie in wait to deceive , who are present with every man ; and these we term evil angels , which have mammon for their king , and they do affect men with an insatiable avarice and thirsty desire after authority and dominion . there are others called lucifugi , which fly from the light , never appearing in the day , but delighting in darkness , maliciously vexing and troubling men , and sometimes by gods permission , either by some touching , breathing or inspiration , do hurt to them : but truly they are a kind which are unapt for to do much wickedness , because they eschew and fly from any communication with men , pliny the 2d . relates , that there was such a one at athens , in a certain spacious house , which anthenodorus the philosopher happened to purchase . and suetonius in his sixth book of caesar , makes mention of another to have long continued in the garden of lamianus . castor . i desire , if it be not too irksom to thee , declare unto me what pliny speaketh concerning this spirit of anthenodorus . pollux . the story is something long and prolixious , yet it shall not much trouble me to relate it . it is thus : pliny in the seventh book of his epistles writeth , of a certain large spacious house at athens , which no body would inhabit by reason of the nocturnal incursions of spirits , which were so formidable to the inhabitants , that sometimes in the day-time , and when they were watching , they would cast them into dreams , so always , that the shapes and forms which they then saw , were ever present in their memory . where at length a certain philosopher named anthenodorus happened to purchase that house , and prepared and furnished the same for himself to dwell in ; and because all men had an evil suspicion of that house , he forthwith commanded his servants to provide him a bed and tables , that after he had completed and finished his study he might go to bed . he therefore ( saith pliny ) when he went in ( in the evening ) and applied himself to his study , suddenly heard the locks to shake open , and the chains to be moved ; nevertheless he did not lift up his eyes , nor stirred from his book , but stopped his ears with his fingers , lest that furious tumult might work a vain fear upon him ; but the noise still approaching nearer unto him , at length he looked up , and saw an effiges like unto a finger beckening and calling unto him ; which he little regarded , until it had touched him three times , and the noise drew near unto the table ; and then he looked up , and took a light , beheld the spirit , as it were an old man worn away with withered leaness and deformity , his beard hanging down long , horrible and deformed hair , his legs and feet were as it were laden with chains and fetters : he went towards a gate which was bolted , and there left the philosopher , and vanished away . castor . what fearful things thou relatest , pollux ! but what was the event of this sad spectacle ? pollux . the next day he related the whole matter to the magistrates in order , as he had seen the same , admonishing them that they should dig diligently about the threshold of the door ; for there it was probable they might find something , which might cause the house to be quiet and habitable . castor . what did they find ? pollux . having digged up the earth , pliny saith , they found a dead carcase , bound and intangled in chains and fetters , his flesh being consumed with devouring time , which without delay they caused to be buried , according to the christian ceremonies . castor . but this being performed , did the house afterwards become quiet and habitable ? pollux . yes , very well . castor . what madness therefore possesseth them who prophane and destroy church-yards , where the sacred organs of the holy and blessed spirit do rest ; and do give the bones of the dead for meat to the spirit zazelus , of whom mention is made in the 3 of the kings ; and we read in pausanias , amongst the histories of delphos , that he was called eurynomus . poll. thou shalt find , that the governors of cities that were of the opinion and judgment of christians , did subvert , destroy and prophane these holy places , that herein the youth might dance their mocking interludes , after the furious sound of the drum or tabor , and sing iopaeen ; or , there the poor inferior old women did sell base trumpery or lupines , which god would have to be purged with holy prayer , for the salvation of souls , or breaking of bread to the hungry . castor . but it is an impious and heathenish thing so to have touched the anointed of god. pollux . and worse than heathenish ; for the heathens did highly esteem the rites and ceremonies of burials , as elpinor is witness in homer , where he yeildeth up his life ; and in homer he speaketh to ulysses , i intreat thee , o ulysses , to be mindful of me , and not depart away hence and leave me uninterred , lest that , not being ritely buried , i shall be made the wrath of the gods. and achita the philosopher in flaccus , thus speaketh to the mariner . me quoque divexi rapidus comes rionis , illyricis notus obruit undis . at tu nauta vagae ne parce malignus arenae , ossibus & capiti inhumato . particulam dare ; si quodcunque minabitur eurus fluctibus hesperiis , venusinae plectantur silvae , te sospite multaque merces unde potest tibi defluat aequo . ab jove , neptuno , sacri custode tarenti . negligis immeritis nocituram , post modo te natis fraudem committere : fo rs & , debita jura vicesque superbae te manent ipsum praecibus non linquar multis teque piacula nulla resolvent . orion's rapid comrade notus , me o'erwhelmed in th' illyrian sea , oh seaman frowning , not forbear to spread upon my bones , and inhum'd head , a ●ittle fleeting sand ! what th' east doth threat , hesperian waves may only beat . vainly venusimu's woods , whilst safe and rich , thou climbst to fortunes highest pitch . jove kind , and neptune too , tarentum's power thou slights ; what on the guiltless score , of thy ensuing sons may fall : like urne , like funeral , and proud return , may wait thee too ; my curses shall have force whence no attonements get remorse . and polinurus to aeneas in his sixth book of virgils aeneids . nunc me fluctus habent versantque in littore venti , quod te per caeli jucundum humen & auras , per genitorem oro , per spem , surgentis juli. eripe me his invicte malis , aut tu mihi terram injice namque potes . i 'm now i' th' waves winds toss me 'gainst the shore , by heavens rejoicing light i thee implore ; and by the air , by old anchyses too , and by the hopes of young julius , thou unconquer'd hero , help me but away , from these sad troubles , or my body lay i' th' earth ; for thou canst do 't . castor . have the gentiles so greatly esteemed the ceremony of burials ? pollux . yes , very much , for their religion did hold that the soul of a body which was uninterred , was void of any intelligible essence , and left to the power and command of a raging furious phansie , and subject to the torment and affliction of corporal qualities ; so that it being an airy body , sometimes the departed shadow would speak unto his remaining friends , and sometimes evilly vex and torment his enemies with revenge , as in the poet , dido threathneth aeneas , saying , omnibus umbra locis adero dabis improbe penas . my ghost shall every where attend thee , villian i will torment thee . — suetonius , as we have shewn before , addeth the like concerning the dead body of c. caligula the emperor in the garden of lamius , being not duly buried ; for this body because it was only covered with a light turf , did very much disquiet and trouble the possessors of the garden , with violent incursions in the night ; until by his sisters , who were returned from banishment , it was taken up again and ritely and duly by them buried . castor . and the house wherein the same emperor died , could by no other way or means be freed from the fury of these shadows or spirits , as history makes mention , but by burning thereof . pollux . aristotle speaking of miracles , mentioneth a certain mountain in norway , named hechelberg , environed about with the sea , that continually sent forth such lamentable voices , like the yelling and howling of infernal devils , insomuch that the noise and clamour of their terrible roaring might be heard almost a mile ; and the flocking together of great ravens and vultures near it , did prohibit any access thereunto . and he reported that in lyppora near about the aeolian islands , there was a certain hill from whence in the night there was heard cymbals , and sounds of tinkling instruments of brass , with certain secret and hidden screechings , laughings and roarings of spirits . but even now , castor , thou didst make mention of zazelus , whom also thou didst assert to have have been called eurynomus by pausania ; i desire the to shew me something more largely concerning this spirit . castor . they do declare that he lives altogether by the flesh of the dead ; so as sometimes he doth not leave the bones . pollux . saxo grammaticus , in the fifth book of his danish history , doth most truly subscribe their consents and agreements to this thy assertion ; for there he sets before our eyes an admirable history of one asuitus and asmundus , which easily proveth all thy sayings . castor . i beseech thee declare this unto me , pollux . pollux . give attention ; it is thus : asuitus and asmundus had sworn with mutual vows each to other , that he which should live longest of them would entomb himself alive . now sickness did consume away asuitus before asmundus ; whereupon asmundus for his oath of friendship sake , with his dog and his horse entombed himself alive in a vast deep den , having carried with him some meat , whereupon a long time he fed . and at length ericus the king of succia came into that place with an army , and broke open the tomb of asuitus ; ( supposing their had been treasure hid therein ) but when the cave was opened , he drew out asmundus . and brought him into the light , who was covered with a deformed sharp countenance , a deadly deformity , and gored with blood flowing from his fresh wounds . castor . but this story pertaineth not to our purpose . pollux . truly it doth , if you diligently mark these verses , which set forth the cause of his wounds . castor . shew me those verses if thou hast them . pollux . they are these which follow . quid stupedis qui relictum me colore cernitis ? obsolescit nempe vivus omnis inter mortuos , nescio quo stygii numinis ausu , missus ab inferis spiritus affiuit savis alipedem dentibus ●dit , infandoque canem praebuit ori , non contentus equi vel canis esu , mox in me rapidos tra●stulit ungues , discissaque gena sustulit aurem ; huic laceri vultus horret imago , emicat inque fero vulnere sanguis haud impune tamen monst●ifer egit , nam ferro servi mox caput ejus , persodique nocens stipite corpus . why are ye amaz'd to see me pale ! 'mongst th' dead what 's living needs must fail : by what stra●ge warrant from black hell , a spirit sent , i know not , fell with mercile●s teeth upon my h●rs● , and next my dog without remor●e , devour'd : but not with dog and horse contented , he on me the force of his sharp nails try'd , hence did tear , part of this cheek , and one whole ear ; so my torn face doth look thus ill , and all this blood appeareth still . but yet this monstrous fiend from me , i do assure you escaped not free ; his head my sword did from him take , and 's trunk to th' ground i fixt with stake . castor . i observe here , that asmundus did cut the head of the spirit zazelus or eurynomus , and struck and pierced his body with a club ; what ? have spirits bodies , that may be seen and handled by men ? pollux . cortesius doth not deny , but that their natures may receive the habit and covering of vegitable bodies , and be transformed in several kinds of shapes , whereby they can the more craftily and subtilly delude and deceive the improvident wits of men . basilius magnus also testifieth the same , and witnesseth , that they have bodies appropriated to themselves , as likewise also have the pure angels . psellus a necroman●er doth also report the same ; and he also teacheth , that sometimes they sleep or rest , and do change their places , and shew themselves visible to the senses of men . socrates asserteth , that a spirit did speak with him , which also sometimes he saw and felt ; but their bodies cannot be discerned to be different in sex . but marcus cherronesus , an excellent searcher into the natures of spirits , writeth , that they have simple bodies and that there doth belong a difference of sex to compound bodies : yet their bodies are easily drawn to motion and flexibility , and naturally apt to receive every configuration . for , saith he , even as the clouds do shew forth the apparition and resemblance sometimes of men , and sometimes of every thing you conceive ; so likewise do the bodies of spirits receive various shapes , as they please , by reason whereof they transform themselves into the forms sometimes of men , and sometimes of women . nevertheless this is not free to them all , but only to the fiery and airy spirits . for he teacheth , that the spirits of the water have more slow and less active bodies , which by reason of the slowness and softness of that element , they do most especially resemble birds and women ; of which kind the naiades and nereides are , celebrated by the poets . trimetius testifies , that the devils do desire to assume the shapes of men rather than any other form ; but when they cannot find the matter of the air convenient and befitting for that purpose . and he saith , that they frame such kind of appearances to themselves . as the contrary humour or vapour will afford ; and so they are seen sometimes in the form and shape of a lion , a wolf , a sow , an ass , a centaure , of a man horned , having feet like a goat : such as it is reported were seen in the mountain of thrungia , where there was heard a terrible roaring , castor , porphyrius in eusebius , in his fourth book of evangelical preparations , teacheth , that some of these are good spirits , and some bad ; but i have counted them to be all , evil , pollux . pollux . then it seemeth that thou art not seduced with the assertions either of porphyrius , or apuieus , or proclus , or of some other platonicks , which are mentioned in st. augustines book of the city of god , 1 , 2 , and 3 , chapter , who also do affirm that there are some of these spirits good ; for eusebius in the said book and 6 chapter ; and st. augustine concerning the same in his book of the city of god , the 9 chapter and the 8 , with very great and strong arguments do convince the platonicks , that none of these daemons are good , but all evil ; and that we do also approve of from their names , which are every where set forth in holy scripture ; for the devil is called diabolus , that is , flowing downwards : that he which swelling with pride , determined to reign in high places , fell flowing downwards to the lowest parts , like the torrent of a violent stream , as cassiodorus writeth . and he is called sathan , that is , an adversary ; who as st. jerome testifieth , by reason of the corruption of his own malice , he continually resisteth , and is an adversary against god , who is the chiefest good . he is called behemoth in the 40 chapter of job , which signifieth an ox ; for even as an ox desireth hay , so he with the teeth of his suggestions , coveteth to destroy the upright lives of spiritual men . and leviathan in the same place , which signifies an addition , because the devil always endeavours to add evil to evil , and punishment to punishment . he is also called in revelation 15. apollion , signifying a rooter out , for he rooteth out the virtues which god planteth in the soul. he is called a serpent in the 12 of the revelation , by reason of his virulency . a lion in the 1 epist. peter and the last chapter , which roareth about seeking whom he may devour . he is called a cunning workman is. 55. because by his malice the vessels that are elected and approved . he is called isa. 34. onocentaurus erynus , pilosus , syren , lamia ulula , struthio . and by david in the 90 psalm , an aspe , basilisk and dragon . in the gospel mammon , the prince of this world , and ruler of darkness . castor . why therefore have the divines declared , that the almighty hath given two kinds of spirits unto men ; the one good , the keeper and preserver of their lives , the other evil , resisting the good : if they are all evil ? pollux . the holy doctors do understand by the good spirit a good angel , such as we read raphael was to tobias , who bound the evil spirit asmodeus in the wilderness of the furthest parts of egypt , that he might be the more safe . castor . it had been more safe for every man to have been without the evil spirits ; what therefore was the will of the heavenly father concerning them ? pollux . that by the assistance of the good spirits , we might courageously wage continual war against the evil spirits ; but being cloathed with the harness of righteousness , like valiant soldiers we may gird our loins with truth , and with the shield of faith resist and fight against all his darts . castor . if we condescend unto this warfare of spirits , it seemeth good to enquire whether the devils have power of doing hurt , granted them by god ; or whether of themselves they can hurt as much as they please ? pollux . if the last where true , who could compare the end of their hurtings ? but it is manifest , that their authority from on high is of so great existancy , that john the evangelist doubteth not to name the devils the princes of the earth . castor . in what manner therefore do they hurt ? pollux . although they be most mighty and powerful spirits , yet they can do no hurt unless it be by permission ; or as damacenus saith , by dispensation . and chrysostome saith , they have a limited power ; for truely without the will of god , they cannot touch a hair of any mans head . the devil could not have deceived the prophets of ahab , if he had not received power from god ; neither could he have brought any detriment upon job , either unto his body or his goods , but by the power god had given him . in the 7 of exodus the magicians made frogs and serpents by the power of the devil permissively : but lice they could not bring forth , by reason of the greater power of god prohibiting them , neither in the gospel could the devils hurt the swine until christ had given them leave . castor . therefore the devil is not so much to be feared , but the lord our god , that either he would not suffer him to rage against us ; or if at any time by his own determinate counsel he let loose his chains , that then he would defend and mercifully preserve us . pollux . thou sayest well ; for even as a wild boar is not to be feared if he be bound , and held with a strong chain by a powerful strong man , & who is able by his strength to restrain the fierceness of the boar ; but the man is to be feared , and requested , that he would not let loose the boar : so also satan is not to be feared , being bound with the cords of the almighty ; but the almighty rather , who holdeth him with a cord , lest at any time he should let loose his cord , for to execute his will against us . castor . we know that the devils , after the incarnation of the word , were called the lords of the earth ; but i wonder , where the word is not yet incarnate , whether they have power also over men . pollux . if it pleaseth god , they have very much ; but take a demonstration thereof castor , from the caldeans , amongst whom the devil raged with so much power and dominion , that they made no esteem of the true god , but worshiped the elements . there needeth not ● demonstration of the greeks ; for the fury of the devil did so much reign amongst them , that by his arguments , they accounted saturn for a very great god , devouring their own proper children ; and jupiter , an adulterer and father of all filthiness , they named to be the father of gods and men ; bacchus , the most wicked example of all servitude and bondage , they called a free father : venus a strumpet , they termed a pure virgin : and they worshiped flora an harlot , as a type or example of virginity . there is no man that is ignorant , that the egyptians have been worse than the greeks , when they made peculiar gods to themselves , by the inanimate perswasions of the devil ; for one worshiped a sheep , another a goat , another a calf , very many did worship hogs , crows , hawks , vultures , eagles , crocodiles , cats , dogs , wolves , asses , dragons ; and things growing also , as onions , garlick , and thorns : as every one that is coveteous of reading , shall find in damascenus , in his history of josaphat and barlaas , and in eusebius , in the fourth book , and first chapter of evangelical preparations ; neither do i account the 〈◊〉 ( who glory in being the off-spring of their f●ther abraham ) to have been better than the former , when also by the instinct of the devil , after their coming up out of egypt , with cruel hands they violently assaulted the prophets and holy men of god , whom at length they also slew : that i may hold my peace , how diligently they have brought into their religion the gods , or rather devils of the gentiles . castor . i perceive by these thy assertions , that one devil , and another devil , hath been adored for gods ; for thou hast now said , that the greeks , by the madness wherewith the devil possessed them , have made unto themselves , saturn , jupiter , bacchus , venus and flora , for gods ; which lactantius in his fourth book de vera sapientia , also accounted for devils . pol. declare i pray thee the words of lactantius . castor . mark them ; they are thus : the same devils are the gods of the gentiles ; but if any one will not believe these things of me ; then let him credit homer , who joineth the great jupiter to the great devils ; and the other poets and philosophers do call them sometimes gods , and sometimes devils whereof there is one true , and another false : for the most wicked spirits when they are conjured , do confess themselves to be devils ; but where they are worshiped , they declare themselves to be gods , that they may thrust men into errors , and draw them from the worship of the true god ; through whom alone eternal death can be escaped . pollux . it is expedient for me now to be more inquisitive in this discourse ; whether there be power given to the devils to foretell things to come ? concerning which thing hitherto i have not been able to dart at the right mark ; for this question seemeth sufficiently doubtful unto me . castor . st. augustine in his book de natura daemonum , dissolveth this gordoneus knot , & saith , that the damned spirits being filled full of all manner of impiety and wickedness , do sometimes challenge to themselves power of foreseeing things to come , because in the sense of their airy bodies , they have a far more strong & prevalent power of foreknowing , than men of earthly bodies can have ; or because of the incomparable swiftness of their airy bodies , which wonderfully exceedeth not only the celerity of men and wild beasts , but also the flying of birds : by which means , they are able to declare things long before they come to be known ; which we , by reason of the earthly slowness of our sense , cease not to wonder at and admire : or because of the benefit of their continual life , they obtain this wonderful experience of things , which we cannot attain to , because of the shortness of our momentaneous life , which is but as it were a bubble . poll. this last assertion of st. augustine seemeth unto me to be more true than the rest , because the series of many years doth cause great experience . cast. if any one shall deny these opinions of augustine , as erroneous , damascenus setteth a greater witnes● of these things , without all exception , before our eyes ; who in his second book of orthodox faith saith thus : that the devils cannot foreknow things to come , for that belongs only unto god : but so much as they are able to know , they have from the disposition of the celestial and inferior bodies . poll. why therefore do the devils so willingly and of their own accord undertake prophecies , and to answer oracles ? what benefit have they from hence ? cast. nothing , but that hereby they seek to get great estimation , and covet to be counted worthy of admiration , and to be adored instead of gods. poll. we know that the devil is the father of lyes , castor : from whence we are piously to believe , that those things which he foretelleth , he extracteth from his own lyes . cast. furthermore the prophet esaias saith thus , shew the things that are to come hereafter , and tell us , that we may know that ye are gods. and the apostle peter also saith , the prophecie came not in old time by the will of man , but holy men of god spake as they were moved by the holy ghost . poll. no man therefore will deny that they do sometimes fortel things to come . cast. no man certainly ; but for what cause that it attained to , crysostome doth most clearly teach , in these words : it is granted , he saith , that sometimes the devil doth speak truth , that he might commend his own lying with verity : whereas , if he should never tell the truth , he could deceive no man , neither would his lying suffice him to tempt with . thus far chrysostome . notwithstanding , if he understand that he hath not grace granted unto him of himself to foretel the truth , he fortelleth things nevertheless , but so obscurely , saith st. augustine , that he always layeth the blame of the things by him so foretold , upon the interpreter thereof . porphyrius , in his book of oracles , although he be the greatest maintainer of devils , and the most expert teacher of diabolical arts , nevertheless he saith with the aforesaid doctors , that the foreknowledge of things to come , is not only intricate to men , but uncertain to the gods ; and full of many obscurities . poll. thou hast said , that the predictions of the devils are done in this manner , that they may gain authority to themselves amongst the credulous people , and be worshiped instead of gods , for what end do the evil spirits work miracles ? cast. what is a miracle , pollux ? poll. a new and unwonted accident , which cometh to pass contrary to its course and custom and draweth men into admiration thereof . cast. but do they work miracles ? poll. they do : for whereby dost thou believe that aesculapius was honoured in his consecration for a god , but only by the means of a miracle , when he conveyed a serpent from epidaurus to rome , ? what gave so great authority to juno , but only the working of a miracle ? when her image of wood was asked by furius camillu● whether it would be carried to rome , and it answered with a human voice , it would . also from thence fortune was made a goddess , because her statua , in the way of latium , in the hearing of many people , not once , but oftentimes spoke with a human voice . in the 8 chapter of the acts of the apostles , we read of miracles done by simon the son of rachel ; and in exod. 8. of the magicians of pharaoh , who in the sight of many people brought forth frogs and serpents , and turned the waters into blood . apuleus doth testify the power of men to be so great in inchantments , that the devils do not only work miracles by the means of men , but they are able also to subvert nature , and , with a demoniacal incantation , make violent streams to stay their course to turn the winds , to make the sun stand still , to break the course of the moon , to lay impediments upon the stars , to prolong the day , and to shorten the night ; as lucanus excellently sheweth . cessaverre vices rerum , dilataque longa , haesit nocte dies , legi non paruit aether , torruit & praeceps audito carmine mundus . the course of things did cease , obstructed light opprest , stuck fast in dusky shades of night : amazed skies their usual laws forbear , the world was scorch'd when it her charms did hear . and tibullus of a certain demoniacal charm. hanc ego de coelo ducentem sydera vidi , fulminus ac rapidi carmine vertit iter , haec cantu funditque solum manesque sepulchris elicit , & tepido devorat ossa rogo . cum libet haec tristi depellit lumina coelo , cum libet aestivo convocat orbe nives . her have i seen draw down nights sparkling eyes , with a dead palsie swiftest streams surprize ; turn earth to water , from a desart tomb make the departed drowsy manes come . with charms she 'll muffle the sad skies in mist , in summer winters snow bring when she list . cast. i do not any more wonder that moses called god wonderful , that he doth so connive at this sink of wickedness , and most wicked seducers , that he granteth them power to act such things so freely . poll. firmianus excellently sheweth why god doth so , in his last book but one of the works of god , de opificio dei : for he saith , that virtue is not virtue , unless it have some like , in ruling whereof it may shew and exercise its power : for he saith , as victory cannot stand without virtue , so neither can virtue subsist without an enemy ; which virtue no sooner had the almighty indued man withal , but he forthwith added unto him an enemy , lest that virtue should lose its nature , being stupified with idleness . he saith , that a man cannot otherwise attain to the highest step , unless he have always an active hand ; and that he shall establish and build up his salvation with a continual warfare and contention : for god will not that mortal men shall come to immortal blessedness with an easy journey , but he must wrestle and strive with sails and oars against the author and inventor of all evils and errors , who causeth and worketh execrable things and miracles . cast. but sometimes it cometh to pass , that by reason of the subtil snares and stratagems of the devil , which he so craftily prepareth against us , and especially against simple persons , whom he intangleth with vain religions , so that we cannot resist him ; or if we suppose our selves to be very able to withstand him , yet nevertheless we shall be very much deceived by him ; as we read he oftentimes did to the good , but almost foolish pastor , of whom tritemius maketh men●ion . poll. but what happened to this good pastor , and whom thou termest simple ? cast. tritemius saith , insomuch that he was not strong in faith , therefore he made more account of the name of saint blaze , and attributed more power and custody unto it . than unto the name of god , the best and greatest good . poll. in what manner ? cast. he had in his walking staff , or pastoral crook , a schedule inscribed with the name of st. blaze ; by the power and virtue of which staff , he did believe his swine were safely defended from the ravening of the wolves : and he did attribute so great a deity to this schedule , that he would leave his herd of swine to feed in the fields alone : notwithstanding , a certain time coming when the pastor was absent from his flock , and a certain man coming in the mean time , saw the devil keeping them ; and he asked him what he kept here , who is the worst persecutor of the salvation of men ? he answered , i keep these swine . the other replied by whose command ? the devil saith , by the foolish confidence of the pastor : for he included a certain schedule in his staff , unto which he ascribeth divine virtue , or to the inscription of the name of st. blaze ; and now , contrary to his own law , he believeth that his hogs are thereby defended from the injury of wolves ; inhering to me with a false superstition ; where when he hath been by me called again and again , and hath not appeared , i have taken this custody upon myself instead of st. blaze : for i always freely stand instead of god and his saints : so also now most freely do i keep his swine for st. blaze , that i may magnify and confirm the foolish man in his vain confidence ; and thereby i may seduce him so , that he may esteem this schedule more than god. poll. this is a pleasant story : but i do not wonder that the devil should impose so much upon so simple a pastor , when he doth in many things prevail over the more wise , if they do fit themselves to his opportunities ; which the church contradicteth . poll. but are all things wrought and brought to pass by means of the devil which men call miracles ? cast. no : for we must give unto nature that which seemeth to belong unto her , who is said to be the greatest worker of miracles ; as that which we have experienced in the stone asbestos , which as solinus witnesseth , being once set on fire , cannot be quenched : and the root baara , described by josephus in the history of jerusalem , which he testified to be the colour of a flame of fire , splendent & shining in the night ; but so difficult to be taken , that it always flies from under the hand of him that would take it , and deceiveth his eyes so long , until it be sprinkled with the urine of a menstruous woman ; and when it is retained by this means , it may not be gathered or plucked up without danger ; for present death followeth him that gathereth or plucketh it up , unless he shall be for●ifi●d with a pres●rvative about his neck , of the sam● root . for which cause , they who want the same root , do scarify it round about ; and having bound the root about with a bond , they tye the ●ame to a dog , and sudenly depart away . whereupon , the dog , too much endeavouring to follow after him , draw●th up the root , and , as if the dog where to perform the turn of his master , he forthwith dies ; and afterward● the same root may be taken and handled without any danger to any man. and the same josephus teacheth , that the same root is of such present force for expiations , that also those who are vexed and tormented with unclean spirits , are immediately delivered , if they carry this root about them notwithstanding there is nothing hindereth , but that art also may imitate nature in the working of miracles ; as we may read in aristotle , of the greek fire that would burn in water : of which the said author , in his singular treatise concerning this , hath described very many compositions . and concerning the fire which is extinguished with oil , and kindled with cold water , when it is besprinkled over therewith . poll. it sometimes happened that the devils do cloath themselves , sometimes in more slender , and sometimes in more gross habits , that thereby they may very much affright and molest men with horrible phantasies , and terrible sights ; with ghosts appearing in divers and several shapes & aspects . what , cannot we be fortified with any thing to force and compel them to fly from us ? cast. origen , in his book against celsus , saith , that there is no way more certain , than the naming of jesus the true god. for he saith he hath oftentimes seen innumerable spirits so driven away , both from the souls and bodies of men , st. athanasius , in his book de variis quaestion , testifieth , that the most present remedy against the insultations of evil spirits , is the begining of the 67 psalm , let god arise , and let his enemies be scattered . cyprian , in his book quod idola dii non sint , commandeth that the devils should be conjured away by the true god. some men have declared , that fire , which is the most holy of all elements , and the creed , and also the instrument whereon the fire was carried , were very profitable for this purpose : from whence , in their sacrifices about the sepulchers of the dead they diligently observed the use of lights : or else from thence that pythagoras did determine , that god could in no wise be truly worshipped without lights burning . some others do bind swords for this intent and purpose , taking the same out of the 11 ode of homer , where he writeth , that ulysses , when he offered a sacrifice to his mother , had a sword drawn present by him , wherewith he expelled and drove away the spirits from the blood of his sacrifice . and in the sixth of virgil , when the sybil led aeneas into hell , she saith thus . — procul , o procul este profani , tuque invade viam , vaginaque eripe ferrum . hence , hence , all ye profane ! do thou invade the way , and from'ts confinement take thy blade . philostratus writeth , that he compelled apollonius , a spirit , obvious to him & his companions , to flight , with contumelies and direful imprecations ; that the vision making a noise , and with great horror vanished away from them . very many do much commend a perfume of calamint , piony , mint , palma christi , & parsley , to be used in this case . many do keep present with them red coral , mugwort , hypericon , rue , or vervin , for this purpose . some do use for this business the tinkling of keys , sounding of consecrated bells or the terrible rattling of armour . poll. i have sometimes heard from our elders , that they made them sigils inscribed with pentapentagones ; by virtue whereof , the spirits might be expelled and driven away . what sayst thou to these ? cast. averrois writeth against algazelus , affirmed such things to be almost nothing worth unless to them that have confederated with the spirits . if therefore averrois saith the truth , how then can the d●vils kingdom stand , divided against itself ? poll. but we read that solomom , a singular man with god , did make such sigils . cast. we do read truly that solomon did make them ; but it was at such time when he worshiped idols , and not when he was in the state of salvation . tertullian offered a more certain antidote than all the former , and exhorteth us , as job , the most strong champion of god , to fight against all the assaults of temptation : he admonisheth us to be cloathed with the silken garment of honesty , the purple robe of modesty and shame-facedness , and the cloak of patience : and he perswadeth us to meditate upon all those things which the devil doth devise and invent , to overthrow our integrity ; that his falling may be proved the glory of our constancy , and that we be willing constantly to war against all machinations , which are permitted by god for this end . and the prophet jeremiah teacheth the same , in these words : the lord of hosts is the approver of the just . d. maximus , in his book de charitate , commandeth us to bind and kill the devils . he saith we do then bind them , when by diligent observation of the commandments of god , we do diminish and quash those affections that do boil up in us : and we are said to kill them , when we so truly mortify our lusts , that we cut him off from all occasions of accusing ; saying with the prophet , depart , o homicide , the lord the strong warrior is with me : thou shalt fall , and shalt be vanquished from me for ever . olympiadorus , 10 cap. when he interpreteth the ecclesiastical history , saith , that all sensual appetites are to be shut out and excluded , so that the devil may not be admitted , neither by the allurements of the eyes , nor by itching ears , nor by the petulancy and frowardness of an hurtful tongue : for this he accounteth to be the most absolute seal against the power of the devils . some do admonish us , in our going forth to war against the devil , to use two sorts of weapons : the one is pure prayer , which may raise up our affections unto heaven ; and true and perfect knowledge , which may communicate and fill our understandings with wholesome doctrines , and may suggest unto us what we are to pray for , that we may pray ardently , according to st. james , and not doubtingly . in the prophecy of isaiah , and the epistles of st. paul , we may find the same things ; isai. 59. eph. 6. and 1 thess. 5. which may be as a remedy against vain ghosts that they may be expelled . poll. for a remedy against ghosts ? dost thou conceive that a ghost is diverse and different from a spirit ? cast. i know not truly what i may think hereof : for flowing in so spacious a sea of many opinions , i am so led in doubt , that i cannot easily attain to a certain port of judgment : for there are some which do suppose that these ghosts are devils , by reason of the great fear and terror wherewith they ragingly molest men by night in their houses ; and sometimes for their innate nature to do hurt . there are others that do believe these spirits are deceitful fantasies , deceiving those that are of evil belief : who by their fallacious visions and imaginations do deceive and frighten the inhabitants in their houses and do deny that they are spirits indeed , because the spirits have a body without hands or feet ; wherefore they can hurt no man , nor make any tumult : being ignorant that the angel ( who also hath a body without hands and feet ) did carry habakkuk with his whole dinner , by the hair of his head , into babylon , and afterwards brought him back again , and set him in his own place : neither considering that the spirit of the lord , also without a body , snatched up philip , and carried him to azotus : that i may forbear to speak concerning a certain incorporeal spirit , which did so disquiet the house of my grandfather , that by the space of almost thirty years he caused it to be uninhabitable , unless it were when a lamp was burning therein ; neither did that then sufficiently quiet the same : for going out of the house , they did so molest them with stones from above in the streets , that the would cast out of their hands the hearts of pine-trees , which they used for torches . concerning the ghost that haunted the house of anthenodorus the philosopher , and the tumultuous spirit of c. caligula , there may more be spoken : but thou hast understood the relations of them already in the foregoing discourse . from all which , we may easily convince the opinions of those , who deny that the spirits can walk , or make any motion : but of how much truth we may hold the assertions of them , who do suppose that these tumultuous spirits are neither devils , nor phantasms , but the souls of the dead , now hearken unto . poll. are there they who are of that opinion ? cast. there are they who are of both opinions : for they do declare that these are the souls of them who have departed from their bodies laden & clogged in their sins ; which are therefore heard to be more or less turbulent in houses , according as they have any sensible ardent spark of that sin more or less ; so that except in the mean time they are expelled and driven away from thence , or expiated by alms or intercessions , they are compelled to a certain bound or liberty , wandering thereabouts in expectation of the last judgment . poll. wherefore ? cast. because i believe that the souls of them which sleep in christ , do live with christ , & do not wander about the earth ; and the souls of them who are oppressed and burthened with the grievous weight of their sins , since they are the members of satan , are bound with satan in the chains of darkness , expecting judgment in hell . poll. but firmianus , a writer of no mean judgment , thinketh the contrary , in his book which he hath written de devino premio . cast. how is that ? poll. these are his words : let not any man conceive that the souls of the dead are judged immediately after death : for they are all detained in one common custody until the time shall come , wherein the almighty judge shall make examination and inquisition of their deeds . then they who shall be found righteous , shall receive the reward of immortality ; but they whose sins and wickedness shall then be detected , shall not arise again , but shall be inclosed with the wicked in darkness , and destined to eternal punishments . cast. st. augustine subscribeth to lactantius in his enchiridion , saying , that the time which is interposed between the death of mankind and the last resurrection , containeth the souls in secret hidden receptacles , where every soul receiveth condign rest or misery , for the good or evil which he did in the body while he lived . poll. neither doth st. ambrose disagree from this : in his second book of cain and abel , he saith , that the soul is loosed from the body , and after the end of this life , is suspended to the ambiguous time of the last judgment . . cast. so also some have declared , that the soul of trajanus caesar did wander about ; but the soul of st. george was freed from such suffrage . poll. thou hast even now spoke , and that truly , that spacious is the sea of various opinions concerning these spirits ; for so indeed it is : but what port thou toutchest at , i desire thee it may not seem troublesome to thee to tell me : for i am not as yet satisfied of the certainty hereof by our discourse . cast. that which thou desirest , i conceive to be this : i hold that these tumultuous spirits are meer images of satan ; which are not to be feared , neither is their any credit to be given to their answers : and are in no wise the souls of the dead , which either live with christ , if they have done well ; or else are bound in chains with satan if they have done evil . poll. it remaineth that we fift out this , castor : for it happeneth now sometimes , that my father appeareth to me in my sleep ; perhaps that may also seem unto thee to be a spirit . cast. it may seem so : but i will not in any thing contradict thee beyond reason : of myself i will add nothing ; but at leastwise i will annihilate thy opinion with the assertions of st. augustine . poll. what assertions are those ? . cast in his 11 book , which he intitleth de mortuorum cura , he offereth them as a means , saying , human infirmaty doth so believe of himself , that when he seeth any one that is dead , in his sleep , he supposeth that he seeth the soul of that dead person ; but when he dreameth of any one that is alive , he then is out of doubt , that neither his soul nor his body , but the similitude of the man appeared unto him : as if they could be ignorant , that the souls of dead men do not appear unto them in dreams , but only the similitudes of the persons deceased . and he proveth both these to be done , by two examples which were as mediolanus ; whereof the first he sheweth to have been the image of a certain father that was dead , who appeared to his son , admonishing him that he should not pay again a debt to an unjust creditor , which the father had paid him before : for he saith the case was thus : the father had paid a debt to a certain creditor , which after the death of the father , the creditor endeavoured by force to recover the same again of his son , who was ignorant of the payment thereof : to whom the image of his father appeared when he was sleeping , and shewed him where the writing was hid . whereupon , the son awaking from his sleep , sought for the paper in the place he was directed , and found it , and thereby overthrew the malice of his deceitful creditor . the second example is , whereby the same st. augustine sheweth that the living do appear to the living , in their sleep : for he saith , that eurologius the rhetorician , professing the rhetorick of cicero at carthage , he found a difficult and obscure place that was not declared unto him ; so that waking and sleeping he vexed himself by reason of his ignorance ; but , in a certain night , the image of aurelius augustine appeared to him , and taught him in what manner the dark and difficult place was to be understood . poll. augustine doth therefore conclude , without doubt , that they are not souls . cast. he doth so conclude : and the greater to strengthen such his judgment , he addeth , that if the souls of the dead have any interest or council in the affairs of the living , he undoubtedly knew , that his own pious mother did not desert him not for one night , but when she was living , followed him both by sea and land : neither did he at any time sustain any anguish of heart but comforted his sorrows . and that this may not seem too hard a speech , the president of christ teacheth , that they do not err , who affirm that the good angels , by the appointment of god , and divine dispensation , do sometimes come to , and visit men , both living and sleeping , and sometimes to the place where souls endure punishment : notwithstanding , it is not unto all , but only unto those who have so lived , that god shall judge them worthy of his mercy : or unto those upon whom , without any respect unto their deserts , god will be pleased to glorify his unspeakable mercy ; that by the prayers of the living they may obtain pardon of their sins , and deliverance from the prison of torments . poll. i have sometimes read , that the same st. augustine did write , that it is better for a man to doubt of secret things , than to contend about things uncertain . cast. that is certainly true ; neither doth he declare himself to be an offence to those who do leave all these things to the unsearchable judgments of god , and labour not to find out the secrets thereof . poll. because i have easily understood thy answers hitherto , i will not desist till thou hast fully resolved me concerning this subject . i desire therefore to know whether all miracles which the devils perform , are done really , or imaginary phant●sies . cast. that they perform many things really , and many things only seemingly , we have already manifested out of the writings of st. augustine . for that great prelate of the christian church , writeth , in the 11 chapter of his book de trinitate , that it is a very easy thing for the wicked spirits , through the airy substance of their bodies , to perform many things which seem wonderful ( to the souls that are oppressed with earthly bodies ) to be done . he also saith , that earthly bodies may be so qualified with art and exercise , that in public theatres they may perform such wonderful things , that those who never have seen them will not believe them , but that they were done by the assistance of the devil and his ministers , to make their bodies of such an airy element , that the flesh wonders at . or else which is much , he saith also , that they do contrive with occult inspirations , forms , and fantasies of images , to delude human sense : wherewith , waking or sleeping , they may be deceived . thus far augustine , but , if thou wilt , i will produce also another witness without exception , pollux . poll. i would have thee tell me who that is . cast. abbas tritemius , in his third question to st. maximus emilianus , which is spoken of before , saith thus : the devils , amongst unfaithful people , do seem to raise up the dead to life , and to shew miracles to curious men , that they might as it were swallow them up with error instead of miracles ; and are altogether pertinatious and obstinate : but they cannot truly and realy raise up the dead , but do variously deceive the senses of men , shewing them feigned resemblances of the dead , for it is certainly manifest , that the devils can do all things but only in a false similitude of holy miracles in truth . poll. some say that the devils are obedient to wicked men , because of the similitude of their malice . how seemeth that to thee ? cast. it seemeth to me , that they are obedient to evil men , but not to all men . poll. but to whom ? cast. to those certainly with whom they have contracted and made compacts & covenants ; as those women which they call pythonists are accounted , who have vowed themselves by promise unto him . poll. but although they are compelled to be so serviceable unto them , yet is this service true or feigned ? cast. it is feigned , certainly : for they are subservient unto men of their own accord , and genuine work , that they may deceive them , and allure them to themselves . although we do not deny that their service is sometimes true , but only towards those men , whose faith in the lord jesus christ , by the merit of his holiness , hath caused them to be acceptable , and friends unto him , and that lactantius also testifies , in these words , in his second book de origine erroris , & 16 chap. that the devils do fear the just , that is , those that worship god , in whose name they are conjured ●o depart out of bodies , and with whose words they are beaten with scourges , and they do not only confess that they are devils , but do declare their names : neither can they lye unto the just . and the same lactantius in his fourth book de vera sapientia , chapter 27. saith , it is necessary that they who are of the true christian religion , should know the course and order of the devils , and understand their subtily , and restrain their force , and conquer and subdue them with spiritual weapons , and force them to obey him . poll. i am now by thee sufficiently informed of all things which i have hitherto desired to know ; wherefore i shall not any further trouble thee with my questions , or rather riddles , but leave thee to thy own occasions . cast. neither have i counted myself idle in answering thee : but let the use thereof yield us each to other an equal recompence . farewel therefore . poll. and thee also . gerard cremonensis : of astronomical geomancy . because astronomy is so transendant and subtil an art in itself , that therein a man ought to have respect unto so many things before he can attain to true judgment thereby , because the eye of the understanding will not pierce unto the half thereof , and few doctors of our latter time have been found so experienced therein , that they know sufficiently how to judge thereby ; therefore i have composed this work , which i will have to be named astronomical geomancy ; wherein , i will sufficiently teach how to judge with less labour and study . for in this present science it is not requisite to behold neither the ascendant , nor the hour in a table , as it is in astrology . it is expedient therefore to make four unequal lines , by the points casually set down ; and to join together those points ; and out of the points which are not joined together , which do remain in the heads of the lines , ( as it is done in geomancy ) extract one figure ; and the sign of the zodiack that answereth to the figure , put for the ascendant , for the words sake . if acquisitio arise from the heads of those four lines , let aries be placed in the ascendant ; if laetitia , or the lesser fortune put taurus in the ascendant ; if puer or rubeus , place gemini ; if albus , cancer ; if via , leo ; if conjunctio or the dragons head , virgo ; if puella , libra ; if amissio or tristitia , scorpio ; if the dragons tail , sagittary ; if populus , capricorn ; if fortuna major , aquary ; if carcer , then put pisces for the ascendant . afterwards in the second house , let that sign be placed which immediately succeeds the other . in the third house , the third sign , and so place the rest in order until you come unto the end of the signs ; and make one square figure divided into twelve equal parts , and therein place the signs in order , as it is in astrology , & as you may find them in this figure : neither are we here to regard the witnesses , or judge , or any other thing which belongs to geomancy ; but only the sixteen figures , that by them we may have the twelve signs , to which they agree ; and observe the manner of the figure as it is here placed . look how the twelve signs are placed in the figure , and so may any other sign be ascending in his turn , as aries is here . afterwards it is requisite to make four lines by course for every planet , by points casually pricked down ; and likewise for the dragons head , as you have done for the ascendant , and divide those points by twelve , and that which remaineth above twelve , or the twelfth itself , if a greater number doth not remain , retain , and the planet for which the projection was made , place in that house of which the superabounding number shall be ; that is , if there remain twelve , let the planet be placed in the twelfth house ; if ten , in the tenth house ; if one , in the first house ; if two , in the second house ; and so of the rest . and you ought always to begin from the sun , and afterwards from the moon , then from venus and mercury , and from s●turn , jupiter and mars , and the dragons head and dragons tail ; but you must always take heed , that you do not make a question in a rainy , cloudy , or a very windy season , or when thou art angry , or thy mind busied with many affairs ; nor for tempters or deriders , neither that you may renew and reiterate the same question again under the same figure or form ; for that is error . questions of the first house . if you are desirous to know concerning the life of any man whether it be long or short , behold the lord of the ascendant , who if he be in strong angles , it signifies long life ; in succedents , a middle age ; and in cadent houses , a short life ; and if he be in strong angles , he signifies greater years ; if in succedents , meaner years ; if in cadents , lesser years . the lesser years of saturn are thirty , the meaner are forty four years , and the greater fifty eight . the lesser years of jupiter are twelve , the meaner years forty , and the greater accordingly are forty seven . the lesser years of mars are fifteen , his mean years forty , and the greater years forty seven . the lesser years of the sun are nineteen , his mean years forty five , and his greater years eighty two . the lesser years of venus are eight , her mean years forty five , and her greater years eighty two . mercury's lesser years are twenty , his mean years forty nine ▪ and his greater years eighty . the lesser years of the moon are fifteen , her mean years thirty nine , and her greater years a hundred and seven . and also look if mars or saturn shall be in the first house , & the lord of the eighth with them , and if the sun shall be in the eighth , the querent shall not live : likewise if the lord of the ascendant shall happen to be void of course , and mars be in the eighth , the querent shall not live ; but if the sun and the moon shall be in conjunction in the seventh house , & venus in the second , he shall live well . the accidents of the nativity are likewise to be considered . if you find saturn or mercury in the first , he is foolish and talkative ; if it be mars and mercury , he will not be servile , but a wrangler and scoffer ; if the sun and mercury , he will be a speaker of truth , and if the sun be in aires , he will apply himself to learn whatsoever he shall hear ; if venus be in the seventh , he will be luxurious ; and if saturn , mercury and venus be in their fall , he will be a sodomite ; if the sun & venus be in the tenth , & the moon in the first , he will be very liberal ; if venus , mercury & the dragons head be in the first , he will be covetous ; if the moon and mars be in the first , he will be subject to great bondage ; and if mars ; be lord of the nativity , he will be rich and an evil speaker , and litigious ; and if the sun be in the first , he will be envious , having a fair body , not very lean , nor very fat ; and if venus be in the first , he will be white and fair ; if mercury be in the first , he will not be staple , but always in motion ; but if the moon be found there , it denotes him to have a graceful face , breast and arms ; if saturn be there , the man will be black and filthy ; if jupiter , he will have a round face , a fair forehead , a ruddy complexion mixt with a little white . if you would know his office or art : if the moon be in the seventh with saturn , or in the fourth , or in the tenth ; or in the first , it is not good for him to build any house in a city , nor to build a ship , neither is it good for him to be a tiller of land , or to dress vines , or plant trees ; but to be imployed about some office belonging to the water , or concerning marriages or to be a post or a messenger ; neither let him apply himself much to his master , because he shall gain no repute from him : if the moon be in the fifth or third , it will be good to him ; in the second , eighth , sixth , and twelfth , neither good nor evil . jupiter signifies bishops , prelates , nobles , potentates , judges , wise men , merchants , and userers . mars signifies warriors , incendiaries , homicides , physicians , barbers , hangmen , goldsmiths , cooks , furnaces and all fire-works . and if mars be in the strong signs , he will be poor and die in captivity , unless he put himself in arms with some soldier or vassal . the sun signifies emperors , kings , princes , nobles , lords and judges . venus signifies queens and ladies , marriages , communications , friendship , apothecaries , taylors , and such as make ornaments for plays , sellers of cloth , jesters , vintners , players at dice , whores and ro●be●s . mercury signifies clerks , philosophers , astrologers , geometrician● , arithmeticians , latin writers , and painters , and all subtil artist , as well men as women , and their arts. concerning the intentions of the querent , look unto the sign ascending , and his lord ; & where you find the lord of the ascendant , he comes to inquire about something pertaining to that house ; and if the sun be lord of the ascendant , his question is concerning fear which he is in of some man ; if venus , he enquireth of arts , that he may know some proper arts , or he enquireth concerning things belonging to women . if mercury be lord of the ascendant , he seeketh after some thing th●t is lost , or enquireth concerning some infirmity . if the moon , he seeketh also for something lost , or enquireth about sickness , or some disease in his eyes . if saturn be lord of the ascendant , he enquireth about some sickness , or concerning a prince ; and keepeth silence , but hath some great grief or anguish in his heart . if jupiter be lord of the ascendant , his question is concerning some infirmity , or restitution , or for some office which he desireth to have . if mars , he enquireth for some fear , or of an enemy , death , sickness , riches , or substance . questions of the second house . if you would be informed concerning the substance of any man whether he shall be rich or not , behold the lord of the second , which if he shall be with a good planet , & a good planet likewise in the second , he shall be rich ; but if the lord of the second be joined with evil planets , and an evil planet shall be in the second , he shall be poor . if you would know whether you shall have again a thing lent , or not , look if there be an evil planet in the second , and disagreeing with his lord ; then he that detaineth the thing lent , will not willingly render back the same : but if there be a good planet in the second , and agreeing with his lord , it shall easily be recovered ; and if the lord of the second be exalted and be evil , or if an evil planet be with him in the second , or if the lord of the second be exalted , he which keepeth the thing deposited , will not willingly restore the same , but he shall do it whether he will or not . and if an evil planet be in the second , it 's to be recovered : but if mercury be in the second so that he be his lord , and bringeth contrarity , then it shall be recovered ; and if a good planet be in the second house , he signifies recovery , although he be the lord thereof . mark therefore the concord and discord of the planets : the moon and jupiter are friends , the moon and mars enemies ; mercury and the sun are friends , mercury and venus enemies ; venus and jupiter are friends , jupiter and the moon are enemies . the planets are said to be friends , when they agree in one nature and quallity , as mars and the sun , because both their natures is hot and dry ; venus and the moon do agree in cold & moisture ; or when planets do agree in substance and nature , as jupiter and venus are friends : or when the house of one is the exaltation of another , or on the contrary . questions of the third house . if that you desire to know , how many brethren a man hath , see the lord of the third , and it is to be held , that to so many planets as he is joined , so many brethren the querent hath ; and the masculine planets signify brethren and the female planets sisters ; and note , that saturn and mars , the sun , jupiter , and the dragons head , are masculine ; but the moon , venus and the dragons tail are feminine : but mercury is promiscuous , sometimes masculine and sometimes feminine ; he is masculine when he joined to masculine planets , or when he is in a masculine quarter of the zodiack ; and he is feminine , when he is joined to feminine planets , or when he is in a feminine quarter of the zodiack . questions of the fourth house . if thou wouldst know whether it be good for thee to stay in any land , city , village , territory , or house , or not , behold the lord of the ascendant of the fourth , and of the seventh ; and if the lord of the fourth be in the seventh , and be good , and the lords of the first and the tenth house be good , and with good planets , then it is good for thee to continue in that place wherein thou art . and if the lord of the seventh be with a good planet , & the lord of the fourth with an evil planet , then it is not good for thee to abide there , because if thou dost continue there , thou shalt suffer many losses , and have evil reports raised on thee in that country . but if thou wouldst know when any one that is absent will return , behold the lord of the ascendant ; and if you find him in any one of the four angles , he will return in that year ; and if he be not in an angle , then see how far he is distant from the first angle ; for so long he will stay , & so many years as there be houses . if you would be informed of the dearth or plenty of things , behold the strong houses , the succedents and the cadents ; for the strong houses signify dearth and scarcity , the succedents a moderate season , neither too dear , nor too cheap , the cadents signify plenty and profitableness of things . consider also the planets , and their places , which if they be in strong houses , the things which are signified by those planets will be rare : and note , that saturn doth signify fields , vines , and instruments to work in fields ; and leather , and of fruits , corn , acorns , oak-apples , and pomgranates . jupiter hath oil , honey , silk-worms , cloth , wine , and grass , and things that are odoriferous . mars signifies wine , and flesh , and especially hogs , wars , and armour , and such things as belong thereunto , and red garments . the sun hath signification of wheat , and wine , purple colours , and cloth , and all things that are affimulated unto gold , horses and birds , such as hawks & falcons . venus hoth signify fatness & grapes , sigs & dates , fish and pastimes . mercury hath barley , millet , grain , money , and quicksilver . the moon signifies oates , milk , cheese , fire and salt , cows , rams , hens , and silver , and accordingly plenty and scarcity of them . questions of the fifth house . if you would know whether a woman be with child , or whether she will have any children , or not , look if the lord of the ascendant be in the seventh , or the lord of the fifth in the first , or the lord of the first in the fifth , or if the lord of the fifth be in the seventh , or if the lord of the seventh be in the fifth , or the moon will them ; or if good planets be in the first , or the fifth , or with the lord of the fifth , or * r* in angles , she is with child , or may have children ; but if you find none of them , but evil planets in the same places , she neither is with child , neither will she have any children : and if there be both good and evil planets in the said places , then happily she may have children , but they will not live ; but if cancer , scorpio or pisces shall be in the first or fifth house , she may have children ; but if leo and virgo be there , she is not with child neither shall she ever have any children ; or if the lord of the fifth shall be in them houses . and if you would know , within how many years she shall have children , look where you find the lord of the fifth ; for in that year she shall have issue ; if he be in the first , in the first year ; if in the second , in the second year ; and so you may number unto the twelfth house . and if mean signs be in the ascendant , she that is with child hath twins in her womb , which will live , if a good planet be in the first ; and if an evil planet , they will die ; and if there be one good and another evil , one shall live , and another die ; and if a mean sign shall be ascending , and mars in that sign , the mother shall die , and not the child ; if saturn , both the mother and child shall die ; and if the dragons tail be there , it 's possible they will both die ; but the infant shall not escape ; & if the dragons tail be in the first , and the tenth house fallen : the mother shall die ; likewise mars & the moon , or mars & saturn be in the first , seventh or tenth , the mother shall die . whether the party with child shall miscarry , or not . consider if a moveable sign be ascending , because if it be so , she will miscarry . if you would know whether a woman shall bring forth a man-child , or a woman-child ; behold the ascendant and his lord , which if he be masculine , and in a masculine sign , or in a masculine quarter of the figure , it is a male-child ; but if the lord of the ascendant be feminine , and in a feminine sign , or in a feminine quarter of the circle , it will be a woman-child ; and so you shall consider also of the moon . consider also if more of the planets be in masculine signs , then it will be a male-child ; & if many planets be in feminine signs , then it is a female-child . and if you would know whether the child be legitimate or adulterate ; see if saturn , mars or the dragons tail be in the fifth , or with the lord of the fifth ; because if it be so , it is adulterate ; but if a good planet shall be there , it is legitimate : and if the lord of the first , be in the fifth , or with his lord , it is legitimate ; and so likewise if the lord of the fifth be found in the first , or with the lord of the first . if you desire to know whether rumours be true or false , see if you find saturn , mars or the dragons tail , in the ascendant ; because if they be so , then the rumours are false ; but if you find the sun , jupiter or the dragons head there , then they are true ; and if there be masculine planets in masculine signs , and feminine planets in feminine signs , then they are true ; & if both good & evil planets be there , then they are partly true & partly false : & if there be good sign with the planet , it testifies the truth ; & if the planet fall with an evil sign , then it is false : likewise if mercury be in the first , the news is false : but if the moon be in the first in a feminine sign , or joined with the lord of the ascendant in a feminine sign , then the rumours are true ; also if good planets be in the first , fifth or ninth , & feminine signs , they are true ; but if otherwise , they are not . if you would know whether any one that is absent will return , and when ; see the lord of the ascendant & the first , which if you find them together , for certain he will come , and is now begining his journey . likewise if the lord of the fifth be in the first , or with the lord of the first , and if he be in his fall , the messenger is sick in his way ; but if the lord of the fifth be exalted , then he cometh joyfully . and if he be in a cadent sign , he shall be grievously afflicted with sickness , or shall die . if you would know if he bringeth that with him for which he went , or not , behold the lord of the seventh ; which if he be good , he bringeth that which he sought for ; and if he be in his fall , or an evil planet be there , he bringeth nothing with him . questions of the sixth house . whether the sick shall recover his health , or die . if the question be concerning his sickness , see if saturn , or mars , or the dragons tail be in the first , and whether his lord be joined with an evil planet , then he shall die soon . and if the lord of the first be good , and evil planets be in the first with his lord , or likewise in the first or the eighth , for certain he will die : but if the lord of the first be in the eighth , or with the lord of the eighth ; or the lord of the eighth in the first , or with the lord of the first , there is doubt of his death . and if evil planets do possess the angles , evil and destruction is threatened to the sick . but if good planets shall be in the first , sixth and eighth , and likewise in the angles , and the lord of the first be from the eighth and his lord , then the sick person shall live and recover his health . if you desire to know whether he will be cured by medicines , give the first house of the physician , the tenth to the sick , the seventh to his diseases , and the fourth to the medicines . if evil planets be in the first , the physician shall profit him nothing ; but they testify that this will be worse for the diseased : but the fortunes do signify , that he shall be profitable to him . and if evil planets do occupy the tenth house the sick person is the cause , for they testify , that he himself is the cause of his own disease : but the fortunes being there , signify the contrary . but if evil planets be in the tenth house , they change the condition of the sick out of one disease into another ; but the fortunes being there , do deliver him without the help of physicians or medicines . also evil planets being in the fourth , do testify , that the medicines do augment his grief ; and the fortunes being there , do mitigate and heal him . if thou wouldst know if thou shalt go unto the person and heal him ; consider the place then : for if he shall be with saturn , mars or the dragons tail , or * r* with the sun , go not unto him ; but if jupiter , venus or the dragons head be in the first , or in the seventh , go , for it will be good : and if there be the moon with a good planet , go , and give him physic ; but if she shall be with an evil planet and especially in the seventh house , then thou shalt not go ; because thou shalt profit him nothing : and if there be good planets there , go and look diligently to him , where or in what members he suffers ; because aries hath the head , taurus the neck , cancer the breast and lungs , leo the heart and stomach , virgo the belly and intestines , libra , the reins & loins , scorpio the secret members , sagittary the thighs , capricorn the knees , aquary the legs , and pisces the feet . questions of the seventh house . for theft , look unto the lord of the seventh : which if he be in the first , then the theft shall be restored again ; but if the lord of the first be in the seventh , it shall be a long time sought after , and at length shall be found : but if the moon be in the first , or with his lord , it shall be found ; if the moon be in the fifth , or with the lord of the first , or * r* in the first , it may be found ; but the sun and the moon be in the ●●fth , and if the lord of the eighth be with the lord of the first in the first , it shall be found ; but if the lord of the second be in the eighth , it shall not be found . and if saturn , or mars , or the dragons tail be in the second , it shall not be found , nor be altogether lost . and if the lord of the second be in the first , the thing that is lost shall be found ; but it shall not be known from whence it came . if the lord of the first be in the second , it may be found after much labour . and if the lord of the second be in his fall , it will never be found ; but if he be exalted , it shall be found very well : but the seventh house sheweth the thief . but if you would know what it is that is stolen , behold the lord of the second ; which if he be saturn , it is lead , iron , a kettle , a trivet , a garment , or some black thing , or leather . if he be jupiter , then it is some white thing , as tin , silver , or mixt with white and yellow veins . the sun signifies gold and precious pearls . mars signifies things belonging to the fire . venus signifies things belonging to women , as gloves , rings , and fair ornaments . the moon , beasts , such as horses , mules , &c. perfumes and wars . mercury signifies money , books , writings , pictures , or garment of divers colours . if you would know how many thieves there were , see the lord of the sixth ; which if he be in the second , or with the lord of the second , there were may thieves ; and if they be in the third , the brethren or kinsmen of the querent have committed the theft . if you would know whether the thief do yet remain in the town : if they be in succedent houses , he is not gone far off ; but if they be in cadent houses , he is far remote . if you desire to know towards what country the thief is fled , see in what sign the lord of the seventh is ; for if he be in aries , he is in the middle of the east part . if in taurus , in the south towards the east . if in gemini , in the west towards the south . if in cancer , full north. if in leo , in the east towards the north. if in virgo , in the south towards the west . if in libra , full west . if in scorpio , in the north near the west . if in sagittary , in the east nigh the north. if in capricorn , full south . if in aquary , in the west towards the north. and if in pisces , in the north towards the west . if you would know whether the thief hath carried all the things stolen away with him , see the lord of the seventh and the eighth ; and if the lord of the seventh be in an angle , he had a desire to carry away the same with him , but could not . if the lord of the eighth be in a mean house , or in a cadent house , and the lord of the second in a strong house , he hath carried the theft wholly with him . and if the lord of the seventh and the eighth be both in cadent houses , he neither carried it away , nor hath it . see by the seventh who is his companion , and what is his gain . if you would know the descent or nobility of a man or woman , look unto the lord of the seventh ; which if you find him in angles , and the lord of the first in succedents or cadents , the woman is more noble than the man. but if the lord of the ascendant be in an angle , and the lord of the seventh in a succedent or cadent house , the man is more noble than the woman . and after the same manner thou mayest judge of two companions , or of any other persons whatsoever . and if the lord of the seventh be in the ninth house , he will take a wife out of a foreign country . if you desire to know whether an intended marriage shall take effect , or not , look to the ascendant and his lord , and the moon , for the querent ; and the seventh house , and his lord , for the woman . and if the lord of the ascendant or the moon be joined to the lord of the seventh , or be in the seventh , the marriage will be effected ; or if the lord of the seventh be in the first , or with the lord of the first , it will easily be brought to pass ; and the woman be more desirous thereof , than the man. if you would know whether thy wife or friend hath any other lover or not , look if mars be in the seventh , so that he be not in his own house , for then she hath not any other lover . and if saturn be there , she loveth another ; but he lieth not with her . and if the dragons tail be in the seventh , he lieth with her . and if jupiter be there , she hardly containeth herself chaste . if venus , she is merry , and much given to play and laughter , by reason whereof , she may be accountted a whore , and is not so . if mercury be in the seventh , she had a lover , but now hath none . but if the moon be in the seventh , she hath had no lover as yet , but will have one , and will be common . but if the sun or the dragons head be there , she is chaste . and after the same manner may you judge in the * ninth* concerning friends or lovers . if you would know which of them shall live longest , see the lord of the first and of the seventh , which of them shall be in the stronger & better place , or joined to the strongest planets ; and that person who is most free and remote from the lord of the eighth and his participation , to whom the lord of his house answereth , shall live longest . if you desire to make a society or alliance , and would know whether it shall be brought to pass or not , or what shall happen thereupon , see if there be good planets in the seventh and the first : and if so , the fellowship will be made , and good will come thereof ; and you may judge it to continue so many years , months or days , as the lord of the seventh hath signification of . if you would know when such society shall be , look what planet is in the seventh ; for if he be good , it shall come to pass that same year : or wedlock , * r* if the question be thereof . if you would know whether they will well agree , see the first and his lord , which is the signifier of the querent ; and the seventh house & his lord , which is the house of companions , wives , and concubines ; which if they be concordant amongst themselves , there will be peace and union between them , and they shall profit ; but if the planets be in discord , there will be strife between them , and the society will not profit . if you would know which of them shall gain most , see the first and his lord , and the seventh and his lord , and which of them standeth best ; or if they be evil , which of them falleth : and he that falleth shall lose , and he that is exalted shall gain . or otherwise , and which is better , see the second and his lord , and the eighth and his lord ; and in which house is the better planet , or his lord that shall be found in the better place , or joined with the better planets , he shall be the greater gainer . the second house of his lord signifies the gain of the querent : and the eighth house and his lord signifies the gain of his fellow , or his part : and if they be both good , they shall both gain ; and if both evil , they shall both lose ; and if one be good and the other evil , he whose significator is good , shall gain ; and he whose is evil , shall lose . and if you would know if two fellows shall love one another , look if the lords of the first & the seventh be friends , and agreeing , then they will love one another ; but if they be enemies & disagree , then they will not . if you desire to know who shall overcome in any cause , matter or controversie , behold the lords of the first and the seventh , which if they be in angles , neither of them shall overcome ; and see which of them is joined with an evil plane● , because he shall overcome ; and if the planet be evil from them both , the victor shall kill the conquered ; if one of them be strong , and the other weak , and the planet which is in the strong house do not fall , nor hath not an evil planet with him ; and if he which is weak be not in his own house , nor in his exaltation , nor with a good planet , he whose planet is in the strong house , shall overcome ; likewise he whose significator is in a mean house , shall have great fear and doubt in his heart , because sometimes he shall hope to conquer , and otherwhiles fear to be overcome , and note , that in a question concerning war and kingdom , it is said that there is more power and efficacy , or fortitude in the exaltation of a planet , than in his house ; but in all other questions the contrary . if you would be informed concerning any one being , that is gone to any fight , whether he shall return safe , see the lord of the ascendant ; if he be good , that is , with good planets , and a good planet in the first , he will return safe , but if the sun be with the lord of the first , in any part of the question , let him not go , because the sun burneth him . and if the lord of the seventh be with a good planet , and the lord of the first with a good planet , likewise , he shall have some impediment in the way ; but he will not die . and if an evil planet be with the lord of the first , and a good planet in the first , if he goeth he shall suffer great damage , but not death ; nevertheless he may be grievously wounded . and if saturn be in the first , or with the lord of the first , let him not go ; because some impediment will happen unto him by some man that he will meet . and if there be an evil planet with the lord of the first , or saturn be in the first , or with the lord of the first , he will be wounded with wood or with a stone . if mars and the dragons tail be in the first , or with the lord of the first ; or if there be evil planets in the first , or with the lord of the first , he will suffer wounds or death . see likewise if there be an evil planet in the eighth , because then death is to be feared . and if the sun be with the lord of the seventh , or in the eighth , it signifies that it is ill to go . the like judgment is of the seventh and the tenth . and if a question be proposed concerning the event of war , see the seventh and the first , and their lords : for the first house and his lord signifies the querent ; in the seventh and his lord the adversary . so that if there be good planets in the first , and evil in the seventh ; and if the lord of the first and seventh be evil , the querent shall overcome : but if there be an evil planet with the lord of the first , and an evil planet in the first , and the lord of the seventh good , or * r. * in the seventh , the querent shall be overcome , or taken , or slain . and if the lords of them both be in the first , and there be good planets from the part of the first house , unto the end of the house , which is the middle of the question ; and if evil planets do possess the other half of the question , that is to say , from the seventh unto the end of the twelfth house , the adversary shall overcome . but if both the lords be in the ascendant , and if they be good from the part of the first , and evil from the part of the seventh , they shall both suffer great loss ; but the querent shall have the better in the end . but if the lord of the ascendant be in the seventh , or in his question , it signifies fortitude of the adversary : and if the lord of the seventh be in the first , or in his question , it signifies fortitude of the actor . and if the lord of the ascendant be in the eighth , or with the lord of the eighth ; or the lord of the eighth in the first , or with the lord of the first , it signifies the death of the querent . and if the lord of the seventh be in the second , or with his lord ; or the lord of the second in the seventh , or with the lord of the seventh , it signifies the death of the enemy . if you would know whether war shall continue long or not , if mean or meanly ; if the lords of the first and the seventh do agree , the parties shall be pacified after the war. if thou wouldest depart from the place wherein thou art , and remove thyself to some other place ; and if thou wouldest know whether it be better for thee to stay or go : or concerning two businesses , if thou desirest to know which of them is most expedient for thee to undertake , consider the lords of the first and the second , for those places to which thou wouldest go , the place wherein thou art , and the gain which thou gettest there ; and the seventh and the eighth , and their lords , for the place to which thou wouldest go , and the gain which thou mayest get there : and those places chuse , whose lords are the better , or joined to the better planets . or otherwise : behold the lord of the ascendant , and the moon ; which if they be seperated from evil planets , and joined to good and fortunate planets , it is better for thee to go from the places where thou art , than to stay there , and to do whatsoever business thou hast in thy mind . and if the lord of the ascendant and the moon be seperated from the fortunes , and joined to evil planets , then it is not good for thee to remove thyself , nor to do thy business . or thus : see the moon ; and if the the planet from which she is seperated be better than that to whom she is joined , do not remove : and if the planet which she is joined to , be better than that from which she is seperated , then go . questions of the eighth house . concerning any man or woman , if you would know what kind of death they shall die , see if leo , scorpio , or † r. † mars , be in the eighth , the party shall die by a beast . and if saturn be in the eighth , or with the lord of the eighth in scorpio , cancer , or pisces , he shall die in water . and if an evil planet be in the eighth , or with the lord of the eighth ; or if mars or the dragons tail be there , he shall die by fire , iron , or of a fever . and if there be a good planet in the eighth , or with the lord of the eighth , he shall die a good death . questions of the ninth house . concerning long journeys , see if the lord of the eighth have good planets with him : and if saturn be in the ninth , and exalted in the tenth , so that he be not in his own house , do not go : for thou shalt meet with many obstacles , and war. and if an evil planet be in the ninth , or with the lord of the ninth , & the lord of the ninth in his fall , he shall suffer great damage in the way : for if he goeth by water , he shall suffer shipwreck ; and if by land , he shall have misfortunes , be taken , or die . if saturn be in the ninth , or with his lord , go securely . and if a good planet be in the ninth , or with the lord of the ninth , the way is good and secure . and if mars be in the ninth , thou mayest not go : for thou wilt meet with mortal enemies in the way . and if the lord of the ninth be with an evil † planet , or the sun , it signifies ill : but he shall not be taken . and if the lord of the ninth have a good planet near him , he shall escape : but if evil , he shall be taken . if venus be in the ninth , or with the lord of the ninth , the way will be good , because he shall have comfort from women . and if mercury be in the ninth , and the lord of the ninth with good planets , the way will be very good : and if he be with evil planets , it will be evil . and the same is said of the moon , as of mercury . if the dragons tail be in the ninth . he will meet with thieves , or some evil people . and if the dragons head be in the ninth , the way will be good , because he shall be accompanied with noble-men . and in this manner you may judge in the third house concerning short journeys . if you would know when the journey shall be accomplished , see the lord of the ninth , and according to his fortitude or debility judge , because according to the place wherein he is , is signified years , months , or days : and so you shall judge concerning his stay , about what time he will come , by turning the years of the lord of the ninth into days ; because so many days he shall tarry , as the planet signifies in the place where he is . or otherwise : weak angles signify a speedy journey , mean angles a mean journey ; and the lord of the ninth likewise , according to the place wherein he is found . and this i say concerning his return . if you would know whether he shall return from his journey with an imperfect voyage or not , see if the moon be joined with the lord of the first , the third , or the ninth , & the planet thereof be in his fall ; because if it be so , he shall return with an imperfect voyage . and if the moon be in her exaltation , the journey shall speedily be effected . and if there be two strong planets , & one cadent , the journey shall be made : & if one be strong , & another in his fall , he shall retire back . questions of the tenth house . if thou wouldest know whether thou shalt have any honour or benefit from a king , a bishop , or lord , or not , look unto the first house , & the ninth , & their lords , : & if the lord of the first be in the ninth , or with the lord of the ninth , or with any other good planet ; or if the lord of the ninth be in the first , or with the lord of the first , or with any other good planet , as vinus , jupiter , or the dragons head ; or if any of them be the lord of the ninth , or * r. * of the the first , he shall receive honour and benefits from them . and if you would know whether he shall have it in his own country , or in a foreign country , look if the lord of the ninth be in angles , then it shall be in his own country : and if in succedents , it shall be near ; but if in cadent houses , very far off . questions of the eleventh house . if you would know when it is good to set forth a ship to sea , see the ascendant ; which if it be staple , the ship will be ponderous ; but if the lord thereof be with a good planet , she will sustain a great weight . and if the ascendant be instaple , and with a good planet , the ship will be swift and carry a good burden . and meanly , if the ascendant be mean. and after this manner you may judge concerning an horse , if a question be thereof . and if any unstaple sign be ascending , and his lord be in his exaltation , or otherwise fortunate , and the moon behold him with a lowring aspect , or sextile ; let the ship be applied to the water , because she will be very swift . and if any evil be imposed upon her , or that she be like to be drawn into it ; then set her out when a staple sign is ascending , or when the moon is in the third , fifth , eighth , ninth , or tenth house or mansion . if you would know what wind she shall have , behold the ascendant and his lord , whether he be with good or evil planets , and in what place , and accordingly judge . and if you would have a strong wind , spread forth your sails at the rising of aquary : if a small wind , spread your canvas when libra is ascending : if a moderate wind , then direct your sails under gemini . questions of the twelfth house . for imprisonment , consider the twelfth and the first ; and if the lord of the twelfth be in the first or with the lord of the first , &c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the magick of the ancients , the greatest study of wisdom . in all things , ask counsel of the lord ; and do not thou think , speak , or do any thing , wherein god is not thy counsellor . proverbs 11. he that walketh fraudulently , revealeth secrets : but he that is of a faithful spirit concealeth the matter . arbatel of magick : or , the spiritual wisdom of the ancients , as well wise-men of the people of god , as magi of the gentiles : for the ilustration of the glory of god , and his love to mankind . now first of all produced out of darkness into the light , against all caco-magicians , and contemners of the gifts of god ; for the profit and delectation of all those , who do truly and piously love the creatures of god , and do use them with thanksgiving , to the honour of god , and profit to themselves and their neighbours . containing nine tomes , and seven septinaries of aphorisms . the first is called isagoge , or , a book of the institutions of magick : which in forty & nine aphorisms comprehendeth the most general precepts of the whole art. the second is microcosmical magick , what microcosmus hath effected magically , by his spirit & genius adicted to him from his nativity , that is , spiritual wisdom : and how the same is effected . the third is olympick magick , in what manner a man may do and suffer by the spirits of olympus . the fourth is hesiodiacal , & homerical magick , which teacheth the operations by the spirits called cacodemones , as it were not adversaries to mankind . the fifth is roman or sibylline magick , which acteth & operates with tutelar spirits & lords , to whom the whole orb of the earth is distributed . this is valde insignis magia . to this the doctrine of the druids referred . the sixth is pythagorical magick , which only acteth with spirits to whom is given the doctrine of arts , as physic , medicines , mathematicks . alchymy , and such kind of arts. the seventh is the magick of appolonius , & the like , & agreeth with the roman & microcosmical magick : only it hath this thing peculiar , that it hath power over the hostile part of mankind . the eighth is hermitical , that is aegyptical magick ; & differeth not much from divine magick . the ninth is that wisdom which dependeth solely upon the word of god : and this is called prophetical magick . the first tome of the book of arbatel of magick , called isagoge . in the name of the creator of all things both visible and invisible , who revealeth his misteries out of his treasures to them that call upon him ; and fatherly and mercifully bestoweth those his secrets upon us without measure . may he grant unto us , through his only-begotten son jesus christ our lord , his ministring spirits , the revealers of his secrets , that we may write this book of arbatel , concerning the greatest secrets which are lawful for man to know , and to use them without offence unto god. amen . the first septinary of aphorisms . the first aphorism . whosoever would know secrets , let him know how to keep secret things secretly ; and to reveal those things that are to be revealed , and to seal those things which are to be sealed : and not to give holy things to dogs , nor to cast pearls befo●e swine . observe this law , and the eyes of thy understanding shall be opened , to understand secret things ; and thou shalt have whatsoever thy mind desireth to be divinely revealed unto thee . thou shalt have also the angels and spirits of god prompt and ready in their nature to minister unto thee , as much as any human mind can desire . aphor. 2. in all things call upon the name of the lord : and without prayer unto god through his only-begotten son , do not thou undertake to do or think any thing . and use the spirits given & attributed unto thee , as ministers , without rashness and presumption , as the messengers of god ; having a due reverence towards the lord of spirits . and the remainder of thy life do thou accomplish , demeaning thyself peaceably , to the honour of god , and the profit of thyself and thy neighbour . aphor. 3. live to thyself and the muses : avoid the friendship of the multitude : be thou coveteous of time , benificial to all men . use thy gifts , be vigilant in thy calling ; and let the word of god never depart from thy mouth . aphor. 4. be obedient to good admonitions : avoid all procrastination : accustom thyself to constancy and gravity , both in thy words and deeds . resist the temptations of the tempter , by the word of god. flee from earthly things ; seek after heavenly things . put no confidence in thy own wisdom ; but look unto god in all things , according to that sentence of the scripture : when we know not what we shall do , unto thee , o god , do we lift up our eyes , and from thee we expect our help . for where all human refuges do forsake us , there will the help of god shine forth , according to the saying of philo. aphor. 5. thou shalt love the lord thy god with all thy heart , and with all thy strength , and thy neighbour as thy self : and the lord will keep thee as the apple of his eye , and will deliver thee from all evil , and will replenish thee with all good ; and nothing shall thy soul desire , but thou shalt be fully endued therewith , so that it be contingent to the salvation of thy soul and body . aphor. 6. whatsoever thou hast learned , frequently repeat , and fix the same in thy mind : and learn much , but not many things , because a human understanding cannot be alike capable in all things , unless it be such a one that is divinely regenerated ; unto him nothing is so difficult or manifold , which he may not be able equally to attain to . aphor. 7. call upon me in the day of trouble , and i will hear thee , and thou shalt glorify me , saith the lord. for all ignorance is tribulation of the mind ; therefore call upon the lord in thy ignorance , and he will hear thee . and remember that thou give honour unto god , and say with the psalmist , not unto us , lord , not unto us , but unto thy name give the glory . the second septinary . aphor. 8. even as the scripture testifies , that god appointeth names to things or persons , & also with them hath distributed certain powers and offices out of his treasures : so the characters and names of stars have not any power by reason of their figure or pronunciation , but by reason of the virtue or office which god hath ordained by nature either to such a name or character . for there is no power either in heaven or in earth , or hell , which doth not descend from god ; and without his permission , they can neither give or draw forth into any action , any thing they have . aphor. 9. that is the chiefest wisdom , which is from god ; & next , that which is in spiritual creatures ; afterwards in corporal creatures , fourthly , in nature , & natural things . the spirits that are apostate , & reserved to the last judgment , do follow these , after a long interval . sixthly , the ministers of punishments in hell , and the obedient unto god. seventhly , the pigmies do not possess the lowest place , and they who inhabit in elements , and elementary things . it is convenient therefore to know and discern all differences of the wisdom of the creator and the creatures , that it may be certainly manifest unto us , what we ought to assume to our use of every thing , and that we may know in truth how and in what manner that may be done . for truely every creature is ordained for some profitable end to human nature , & for the service thereof ; as the holy scriptures , reason , and experience , do testify . aphor. 10. god the father almighty , creator of heaven and earth , and of all things visible and invisible , in the holy scriptures proposeth himself to have an eye over us ; and as a tender father which loveth his children , he teacheth us what is profitable , and what not ; what we are to avoid , & what we are to embrace : then he allureth us to obedience with great promises of corporal & eternal benefits , and deterreth us ( with threatning of punishments ) from those things which are not profitable for us . turn over therefore with thy hand , both night and day , those holy writings , that thou mayest be happy in things present , and blessed to all eternity . do this , and thou shalt live , which the holy books have taught thee . aphor. 11. a number of four is pythagorical , and the first quedrate ; therefore here let us place the foundation of all wisdom , after the wisdom of god revealed in the holy scriptures , and to the consideration proposed in nature . appoint therefore to him who solely dependeth upon god , the wisdom of every creature to serve and obey him , nolens volens , willing or unwilling . and in this , the omnipotency of god shineth forth . it consisteth therefore in this , that we will discern the creatures which serve us , from those that are unwilling ; and that we may learn how to accommodate the wisdom and office of every creature unto ourselves . this art is not delivered , but divinely . unto whom god will , he revealeth his secrets ; but to whom he will not bestow any thing out of his treasuries , that person shall attain to nothing without the will of god. therefore we ought truly to desire from god alone , which will mercifully impart these things unto us . for he who hath given us his son , and commanded us to pray for his holy spirit , how much more will he subject unto us the whole creature , and things visible and invisible ? whatsoever ye ask , ye shall receive . beware that ye do not abuse the gifts of god , and all things shall work together unto you for your salvation . and before all things , be watchful in this , that your names be written in heaven : this is more light , that the spirits be obedient unto you , as christ admonisheth . aphor. 12. in the acts of the apostles , the spirit saith unto peter after the vision , go down , and doubt not but i have sent them , when he was sent for by cornelius the centurion . after this manner , in vocal words , are all disciplines delivered , by the holy angels of god , as it appeareth out of the monuments of the aegyptians . and these things afterwards were vitiated and corrupted with human opinions ; and by the instigation of evil spirits , who sow tares amongst the children of disobedience , as it is manifest out of st. paul , & hermes trismegistus . there is no other manner of restoring these arts , than by the doctrine of the holy spirits of god ; because true faith cometh by hearing . but because thou mayest be certain of the truth , and mayest not doubt whether the spirits that speak with thee , do declare things true or false , let it only depend upon thy faith in god ; that thou mayest say with paul , i know on whom i trust . if no sparrow can fall to the ground without the will of the father which is in heaven , how much more will not god suffer thee to be deceived , o thou of little faith , if thou dependest wholly upon god , and adherest only to him ? aphor. 13. the lord liveth ; and all things which live , do live in him . and he is truely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , who hath given unto all things , that they be that which they are : and by his word alone , through his son , hath produced all things out of nothing , which are in being . he calleth all the stars , & all the host of heaven by their names . he therefore knoweth the true strength & nature of things , the order and policy of every creature visible and invisible , to whom god hath revealed the names of his creatures . it remaineth also , that he receive power from god , to extract the virtues in nature , and hidden secrets of the creature & to produce their power into action , out of darkness into light . thy scope therefore ought to be , that thou have the names of the spirits , that is , their powers and offices , & how they are subjected and appointed by god to minister unto thee ; even as raphael was sent to tobias , that he should heal his father , and deliver his son from dangers , and bring him to a wife . so michael , the fortitude of god governeth the people of god : gabriel , the messenger of god , was sent to daniel , mary , and zachary the father of john baptist. and he shall be given to thee that desireth him , who will teach thee whatsoever thy soul shall desire , in the nature of things . his ministery thou shalt use with trembling and fear of thy creator , redeemer , and sanctifier , that is to say , the father , son , and holy ghost : and do not thou let slip any occasion of learning , and be vigilant in thy calling , and thou shalt want nothing that is necessary for ●hee . aphor. 14. thy soul liveth for ever , through him that hath created thee : call therefore upon the lord thy god , and him only shalt thou serve . this thou shalt do , if thou wilt perform that end for which thou art ordained of god , and what thou owest to god and to thy neighbour . god requireth of thee a mind , that thou shouldest honour his son , and keep the words of the son in thy heart : if thou honour him , thou hast done the will of thy father which is in heaven . to thy neighbour thou owest offices of humanity , and that thou draw all men that come to thee , to honour the son. this is the law and the prophets . in temporal things , thou oughtest to call upon god as a father , that he would give unto thee all necessaries of this life : and thou oughtest to help thy neighbour with the gifts which god bestoweth upon thee , wh●ther they be spiri●ual or corporal . therefore thou shalt pray thus : o lord of heaven and earth , creator and maker of all t●ings ●isible and invisible ; i , though unworthy , b● thy assi●●ance call upon ●hee , through thy only-beg●tten son jesus christ our lord , that thou wilt give unto me thy holy spirit , to direct me in thy truth unto all good . amen . because i earnestly desire perfectly to know the arts of this life , and such things as are necessary for us , which are so overwelmed in darkness , and polluted with infinite human opinions , that i of my own power can attain to no knowledge in them , unless thou teach it me : grant me therefore one of thy spirits , who may teach me those things which thou wouldest have me to know and learn , to thy praise and glory , and the profit of our neighbour . give me also an apt and teachable heart , that i may easily understand those things which thou shalt teach me , and may hide them in my understanding , that i may bring them forth as out of thy inexhaustable treasures , to all necessary uses . and give me grace , that i may use such thy gifts humbly , with fear and trembling , through our lord jesus christ , with thy holy spirit . amen . the third septinary . aphor. 15. they are called olympick spirits which do inhabit in the firmament , and in the stars of the firmament : and the office of these spirits is to declare destinies , and to administer fatal charms , so far forth as god pleaseth to permit them : for nothing , neither evil spirit nor evil destiny , shall be able to hur● him who hath the most high for his refuge . if therefore any of the olympick spirits shall teach or declare that which his star to which he is appointed portendeth , nevertheless he can bring forth nothing into action , unless he be permitted by the divine power . it is god alone who giveth them power to effect it . unto god the maker of all things , are obedient all things celestial , sublunary , & infernal . therefore rest in this ; let god be thy guide in all things which thou undertakest , and all things shall attain to a happy and desired end ; even as the history of the whole world testifieth , and daily experience sheweth . there is peace to the godly : there is no peace to the wicked , saith the lord. aphor. 16. there are seven different governments of the spirits of olympus , by whom god hath appointed the whole frame and universe of this world to be governed : and their visible stars are aratron , bethor , phaleg , och , hagith , ophiel , phul . after the olympick speech . every one of these hath under him a mighty militia in the firmament . aratron ruleth visible provinces xlix . bethor , xxxii . — phaleg , xxxv . och , xxviii . — hagith , xxi . ohiel , xiv . — phul , vii . so that there are 186 olympick provinces in the whole universe , where in the seven governors do excercise their power : all which are elegantly set forth in astronomy . but in this place it is to be explained , in what manner these princes and powers may be drawn into communication . aratron appeareth in the first hour of saturday , and very truly giveth answers concerning his provinces and provincials . so likewise do t●e rest appe●r in order in their days and hours . also every one of them ruleth 490 years . the beginning of their simple anomaly , in the ●o●h ye●r before the nativity of christ , was the beginning of the administration of bethor ; and it lasted until the year of our lord christ 430. to whom succeeded phal●g , until the 920th year . then began och , and continued until the year 1410. and thenceforth hagith ruleth until the year 1900. aphor. 17. magically the princes of the seven governors are called simply , in that time , day , and hour wherein they rule visibly or invisibly , by their names and offices which god hath given unto them ; and by proposing their character which they have given or confirmed . the governor aratron hath in his power those things which he doth naturally , that is , after the same manner and subject as those things which in astronomy are ascribed to the power of saturn . those things which he doeth of his own free will , are . 1. that he can convert any thing into a stone in a moment , either animal or plant , retaining the same object to the sight . 2. he converteth treasures into coals , and coals into treasure . 3. he giveth familiars with a definite power . 4. he teacheth al●hymy , magick , and physic. 5. he reconcileth the subterranean spirits to men ; maketh hairy men . 6. he causeth one to be invisible . 7. the barren he maketh fruitful , and giveth long life . his character . he hath under him 49 kings , 42 princes , 35 presidents , 28 dukes , 21 ministers , standing before him ; 14 familiars , seven messengers : he commandeth 36000 legions of spirits ; a legion is 490. bether governeth those things which are ascribed to jupiter : he soon cometh being called . he that is dignified with his character , he raiseth to very great dignities , to cast open treasures : he reconcileth the spirits of the air , that they give true answers : they transport precious stones from place to place , and they make medicines to work miraculously in their effects : he giveth also the familiars of the firmament , and prolongeth life to 700 years if god will. his character . he hath under him 42 kings , 35 princes , 28 dukes , 21 counsellors , 14 ministers , 7 messengers , 29000 legions of spirits . phaleg ruleth those things which are attributed to mars , the prince of peace . he that hath his character , he raiseth to great honours in warlike affairs . his character . och governeth solar things he giveth 600 years , with perfect health ; he bestoweth great wisdom ▪ giveth the most excellent spirits , teacheth perfect medicines : he converteth all things into most pure gold and precious stones : he giveth gold , and a purse springing with gold . he that is dignified with his character , he maketh him to be worshiped as a deity , by the kings of the whole world . the character . he hath under him 36536 legions : he administereth all things alone : and all his spirits serve him by centuries . hagith governeth venereous things . he that is dignified with his character , he maketh very fair , and to be adorned with all beauty . he converteth copper into gold , in a moment , and gold into copper : he giveth spirits which do faithfully serve those to whom they are adicted . his character . he hath 4000 legions of spirits , and over every thousand he ordaineth kings for their appointed seasons . ophiel is the governor of such things as are attributed to mercury : his character is this . his spirits are 100000 legions : he easily giveth familiar spirits : he teacheth all arts : and he that is dignified with his character , he maketh him to be able in a moment to convert quicksilver into the philosophers stone . phul hath this character . he changeth all metals into silver , in word & deed ; governeth lunary things ; healeth the dropsy : he giveth spirits of the water , who do serve men in a corporal and visible form ; and maketh men to live 300 years . the most general precepts of this secret. 1. every governor acteth with all his spirits , either naturally , to wit , always after the same manner ; or otherwise of their own free-will , if god hinder them not . 2. every governor is able to do all things which are done naturally in a long time , out of matter before prepared ; and also to do them suddenly , out of matter not before prepared . as och , the prince of solar things , prepareth gold in the mountains in a long time ; in a less time , by the chymical art ; and magically in a moment . 3. the true and divine magician may use all the creatures of god , and offices of the governors of the world , at his own will , for that the governors of the world are obedient to them , and come when they are called , and do execute their commands : but god is the author thereof : as joshua caused the sun to stand still in heaven . they send some of their spirits to the mean magicians , which do obey them only in some determinate business : but they hear not the fa●●e magicians , but expose them to the deceits of the d●vils and cast them into divers dangers by the command of god ; as the prophet jeremiah testifieth , in his eighth chapter , concerning the jews . 4. in all the elements there are the seven governors with their hosts , who do move with the equal motion of the firmament ; and the inferiors do always depend upon the superiors , as it is taught in philosophy . 5. a man that is a true magician . is brought forth a magician from his mothers womb : others , who do give themselves to this office , are unhappy . this is that which john the baptist speaketh of : no man can do any thing of himself , except it be given him from above . 6. every character given from a spirit , for what cause soever , hath his efficacy in this business , for which it is given , in the time prefixed : but it is to be used the same day and planetary hour wherein it is given . 7. god liveth , and thy soul liveth : keep thy covenant , & thou hast whatsoever the spirit shall reveal unto thee in god , because all things shall be done which the spirit promiseth unto thee . aphor. 18. there are other names of the olympick spirits delivered by others ; but they only are effectual , which are delivered to any one , by the spirit the revealer , visible or invisible : and they are delivered to every one as they are predestinated : therefore they are called constellations ; and they seldom have any efficacy above 40 years . therefore it is more safe , for the young practicer of art , that they work by the offices of the spirits alone , without their names ; and if they are preordained to attain the art of magick , the other parts of the art will offer themselves unto them of their own accord . pray therefore for a constant faith , and god will bring to pass all things in due season . aphor. 19. olympus and the inhabitants thereof , do of their own accord offer themselves to men in the forms of spirits ; and are ready to perform their offices for them , whether they will or not : by how much the rather will they attend you , if they are desired ? but there do appear also evil spirits , and destroyers , which is caused by the envy and malice of the devil ; and because men do allure and draw them unto themselves with their sins , as a punishment due to sinners . whosover therefore desireth familiarly to have a conversation with spirits , let him keep himself from all enormious sins , and diligently pray to the most high to be his keeper ; and he shall break through all the snares and impediments of the devil : and let him apply himself to the service of god , and he will give him an increase in wisdom . aphor. 20. all things are possible to them that believe them , and are willing to receive them ; but to the incredulous and unwilling , all things are unpossible : there is no greater hinderance than a wavering mind , levity , unconstancy , foolish babbling , drunkenness , lusts , and disobedience to the word of god. a magician therefore ought to be a man that is godly , honest , constant in his words and deeds , having a firm faith towards god , prudent , and covetous of nothing but wisdom about divine things . aphor. 21. when you would call any of the olympick spirits , observe the rising of the sun that day , and of what nature the spirit is which you desire ; & saying the prayer following , your desires shall be perfected . omnipotent and eternal god , who hast ordained the whole creation for thy praise and glory , and for the salvation of man , i beseech thee that thou wouldest send thy spirit n. n. of the solar order , who shall inform and teach me those things which i shall ask of him ; or , that he may bring me medicine against the dropsy , &c. nevertheless not my will be done , but thine , through jesus christ thy only begotten son our lord. amen . but thou shalt not detain the spirit above a full hour unless he be familiarly adicted to thee . forasmuch as thou camest in peace and quietly , & hast answered unto my petitions ; i give thanks unto god , in whose name thou camest : and now thou mayest depart in peace unto thy orders ; and return to me again when i shall call thee by thy name , or by thy order , or by thy office , which is granted from the creator , amen . ecclesiast . chap. 5. be not rash with thy mouth , neither let thy heart be hasty to utter any thing before god ; for god is in heaven , and thou on earth : therefore let thy words be few , for a dream cometh through the multitude of business . the third septenary . aphor. 22. we call that a secret , which no man can attain unto by human industry without revelation ; which science lieth obscured , hidden by god in the creature ; which nevertheless he doth permit to be revealed by spirits , to a due use of the thing itself . and these secrets are either concerning things divine , natural or human . but thou mayest examine a few , and the most select , which thou wilt commend with a many more . aphor. 23. make the begining of the nature of the secret , either by a spirit in the form of a person , or by virtues seperate , either in human organs , or by what manner soever the same may be effected ; and this being known , require of a spirit which knoweth that art , that he would briefly declare unto thee whatsoever that secret is : and pray unto god , that he would inspire thee with his grace , whereby thou mayest bring the secret to the end thou desirest , for the praise and glory of god , and the profit of thy neighbour . aphor. 24. the greatest secrets are in number seven . 1. the first is the curing of all diseases in the space of seven days , either by characters , or by natural things , or by the superior spirits with the divine assistance . 2. the second is , to be able to prolong life to whatsoever age we please : i say , a corporal & natural life . 3. the third is , to have the obedience of the creatures in the elements which are in the forms of personal spirits ; also of pigmies , sagani , nymphs , dryades , and spirits of the woods . 4. the fourth is , to be able to discourse with knowledge and understanding of all things visible and invisible , and to understand the power of every thing , and to what it belongeth . 5. the fifth is , that a man be able to govern himself according to that end for which god hath appointed him . 6. the sixth is , to know god , and christ , & his holy spirit : this is the perfection of the microcosmus . 7. the seventh , to be regenerate , as henochius the king of the inferior world . these seven secrets a man of an honest and constant mind may learn of the spirits , without any offence unto god. the mean secrets are likewise seven in number . 1. the first is , the transmutation of metals , which is vulgarly called alchymy ; which certainly is given to very few , and not but of special grace . 2. the second is , the curing of diseases with metals , either by the magnetick virtues of precious stones , or by the use of the philosophers stone , and the like . 3. the third is , to be able to perform astronomical and mathematical miracles , such as are hydraulick-engines , to administer business by the influence of heaven , and things which are of the like sort . 4. the fourth is , to perform the works of natural magick , of what sort soever they be . 5. the fifth is , to know all physical secrets . 6. the sixth is , to know the foundation of all arts which are exercised with the hands and offices of the body . 7. the seventh is , to know the foundation of all arts which are exercised by the angelical nature of man. the lesser secrets are seven . 1. the first is , to do a thing diligently , and to gather together much money . 2. the second is , to ascend from a mean state to dignities and honours , and to establish a newer family , which may be illustrious and do great things . 3. the third is , to excel in military affairs , and happily to atchieve to great things , and to be an head of the head of kings and princes . 4. to be a good house-keeper both in the country and city . 5. the fifth is , to be an industrious and fortunate merchant . 6. to be a philosopher , mathematician , and physician , according to aristotle , plato , ptolomy , euclides , hippocrates and galen , 7. to be a divine according to the bible and schools , which all writers of divinity both old and new have taught . aphor. 25. we have already declared what a secret is , the kinds and species thereof : it remaineth now to shew how we may attain to know those things which we desire , the true and only way to all secrets , is to have recourse unto god the author of all good ; and as christ teacheth , in the first place seek ye the kingdom of god and his righteousness , and all these things shall be added unto you . 2. also see that your hearts be not burthened with surfeting , and drunkenness , and the cares of this life . 3. also commit your cares unto the lord , and he will do it . 4. also i the lord thy god do teach thee , what things are profitable for thee , and do guide thee in the way wherein thou walkest . 5. and i will give thee understanding , and will teach thee in the way wherein thou shalt go , and i will guide thee with my eye . 6. also if you which are evil , know how to give good things to your children , how much more shall your father which is in heaven give his holy spirit to them that ask him ? 7. if you do the will of my father which is in heaven , ye are truly my disciples , and we will come unto you , and make our abode with you . if you draw these seven places of scripture from the letter unto the spirit , or into action , thou canst not err , but shalt attain to the desired bound ; thou shalt not err from the mark , and god himself by his holy spirit will teach thee true and profitable things : he will give also his ministering angels unto thee , to be thy companions , helpers , & teachers of all the secrets of the wo●ld , and he will command every creature to be obedient unto thee , so that chearfully rejoicing thou mayest say with the apostles , that the spirits are obedient unto thee ; so that at length th●● shalt be certain of the greatest thing of all , that thy name is written in heaven . the fourth septinary . apor . 26. there is another way which is more common , that secrets may be revealed unto thee also , 〈◊〉 thou art unwitting thereof , either by god , 〈◊〉 spirits whi●h have secrets in their power ; 〈◊〉 dreams , or by strong imagination● & 〈◊〉 or by the constellations of a nativity 〈…〉 knowledge . after this manner are made heroick men , such as there are many , and all learned men in the world , plato ▪ aristotle , hippocrates , galen , euclides , archimedes , hermes trismegistus the father of secrets , with theophrastus , paracelsus ; all which men had in themselves all the virtues of secrets . hitherto also are referred , homer , hesiod , orpheus , pytagoras ; but these had not such gifts of secrets as the former . to this are referred , the nymphs , and sons of melusina , and gods of the gentiles , achilles , aeneas , hercules : also cyrus , alexander the great , julius caesar , lucullus , sylla , marius . it is a canon , that every one know his own angel , and that he obey him according to the word of god ; and let him beware of the snares of the evil angel , lest he be involved in the calamities of brute and marcus antonius . to this referr the book of jovianus pontanus of fortune , and his eutichus . the third way is , diligent and hard labour , without which no great thing can be obtained from the divine deity worthy admiration , as it is said . tu nihil invita dices faciesve minerva . nothing canst thou do or say against minerva's will. we do detest all evil magicians , who make themselves associates with the devils , with their unlawful superstitions , and do obtain and effect some things which god permitteth to be done , instead of the punishments of the devils . so also they do other evil acts , the devil being the author , as the scriptures testify of judas . to these are referred all idolaters of old , and of our age , and abusers of fortune , such as the heathens are full of . and to these do appertain all charontick evocation of spirits , as the work of saul with the woman , and lucanus prophesy of the deceased soldier , concerning the event of the pharsalian war , and the like . aphor. 27. make a circle with a center a , which is b. c. d. e. at the east let their be b. c. a square . at the north , c. d. at the west , d. e. and at the south , e. d. divide the several quadrants into seven parts , that there may be in the whole 28 parts : and let them be again divided into four parts , that there may be 112 parts of the circle : and so many are the true secrets to be revealed . and this circle in this manner divided , is the seal of the secrets of the world , which they draw from the only center a , that is , from the invisible god , unto the whole creature . the prince of the oriental secrets is resident in the middle , and hath three nobles on either side , every one whereof hath four under him , and the prince himself hath four appertaining unto him . and in this manner the other princes and nobles have their quadrants of secrets , with their four secrets . but the oriental secret is the study of all wisdom ; the west , of strength ; the south , of tillage ; the north , of more rigid life . so that the eastern secrets are commended to be the best ; the meridian to be mean ; and the east and north to be lesser . the use of this seal of secrets is , that thereby thou mayest know whence the spirits or angels are produced , which may teach the secrets delivered unto them from god. but they have names taken from their offices and powers , according to the gift which god hath severally distributed to every one of them . one hath the power of the sword ; another , of the pestilence ; and another , of inflicting famine upon the people , as it is ordained by god. some are destroyers of cities , as those two were , who were sent to overthrow sodom and gomorrha , and the places adjacent , examples whereof the holy scripture witnesseth . some are the watch-men over kingdoms ; others , the keepers of private persons ; and from thence , any one may easily form their names in his own language : so that he which will , may ask a physical angel , mathematical , or philosophical , or an angel of civil wisdom , or of supernatural or natural wisdom , or for any thing whatsoever ; and let him ask seriously , with a great desire of his mind , and with faith and constancy ; and without doubt , that which he asketh he shall receive from the father and god of all spirits . this faith surmounteth all seals , & bringeth them into subjection to the will of man. the characteristical manner of calling angles succeedeth this faith , which dependeth only on divine revelation ; but without the said faith preceeding it , it lieth in obscurity . nevertheless , if any one will use them for a memorial , & no otherwise , and as a thing simply created by god for this purpose , to which such a spiritual power or essence is bound ; he may use them wi●hout any offence unto god. but let him bew●re , lest he fall into idolatry , and the snares of th● devil , who with his cunning sorceries , easily deceiveth the unwary . and he is not taken but only by the finger of god , and is appointed to the service of man ; so that they unwillingly s●rve the godly ; but not without temptations & tribulations , because the commandment hath it , that he shall bruise the heel of christ , the seed of the woman . we are therefore to exercise our selves about spiritual things , with fear and trembling , and with great reverence towards god , and to be conversant in spiritual essences with gravity and justice . and he which meddleth with such things , let him beware of all levity , pride , covetousness , vanity , envy and ungodliness , unless he will miserably perish . aphor. 28. because all good is from god , who is only good , those things which we would obtain of him , we ought to seek them by prayer in spirit and truth , and a simple heart . the conclusion of the secret of secrets is , that every one exercise himself in prayer , for those things which he desires , and he shall not suffer a repulse . let not any one despise prayer ; for by whom god is prayed unto , to him he both can and will give . now let us acknowledge him the author , from whom let us humbly seek for our desires . a merciful and good father . loveth the sons of desires , as daniel ; and sooner heareth us , than we are able to overcome the hardness of our hearts to pray . but he will not that we give holy things to dogs , nor despise and contemn the gifts of his treasury . therefore diligently and often read over and over the first septinary of secrets , and guide and direct thy life and all thy thoughts according to those precepts ; and all things shall yield to the desires of thy mind in the lord , to whom thou trustest . the fifth septenary . aphor. 29. as our study of magick proceedeth in order from general rules premised , let us now come to a particular explication thereof . spirits either are divine ministers of the word , and of the church , and the members thereof ; or else they are servient to the creatures in corporal things , partly for the salvation of he soul and body , and partly for its destruction . and there is nothing done , whether good or evil , without a certain and determinate order and government . he that seeketh after a good end , let him follow it ; and he that desireth an evil end , pursueth that also , and that earnestly , from divine punishment , and turneth away from the divine will. therefore let every one compare his ends with the word of god , and as a touchstone that will judge between good and evil ; and let him propose unto himself what is to be avoided , and what is to be sought after ; and that which he constituteth and determineth unto himself , let him follow diligently , not procrastinaing or delaying , until he attain to his appointed bound . aphor. 30. they which desire riches , glory of this world , magistracy , honours , dignities , tyrannies , ( and that magically ) if they endeavour diligently after them , they shall obtain them , every one according to his destiny , industry , & magical sciences , as the history of melesina witnesseth , & the magicians thereof , who ordained , that none of the italian nation should for ever obtain the rule or kingdom of naples ; and brought it to pass , that he who reigned in his age , to be thrown down from his seat : so great is the power of the guardian or tutelar angels of the kingdoms of the world . aphor. 31. call the prince of the kingdom , and lay a command upon him , and command what thou wilt , and it shall be done , if that prince be not again absolved from his obedience by a succeeding magician . therefore the kingdom of naples may be again restored to the italians , if any magician shall call him who instituted this order , and compel him to recall his deed ; he may be compelled also to restore the secret powers taken from the treasury of magick ; a book a gem , a magical horn , which being had , any one may easily , if he will make himself the monarch of the world . but judaeus chused rather to live among gods until the judgment , before the transitory good of this world ; and his heart is so blind , that he understandeth nothing of the god of heaven and earth , or thinketh more , but enjoyeth the delights of things immortal , to his own eternal destruction . and he may be easier called up , than the angel of plotinus in the temple of isis. aphor. 32. in like manner also , the romans were taught by the sibyls books ; and by that means made themselves the lords of the world , as histories witness . but the lords of the prince of a kingdom do bestow the lesser magistracies . he therefore that desireth to have a lesser office , or dignity , let him magically call a noble of the prince , and his desires shall be ful●●lled . aphor. 33. but he who coveteth contemptible dignities , as riches alone , let him call the prince of riches , or one of his lords , and he shall obtain his desire in that kind , whereby he would grow rich , either in earthly goods , or merchandize , or with the gifts of princes , or by the study of metals , or chymistry : as he produceth any president of growing rich by these means , he shall obtain his desire therein . aphor. 34. all manner of evocation is of the same kind and form , and this way was familiar of old time to the sibyls and chief priests . this in our time , through ignorance and impiety , is totally lost ; and that which remaineth , is depraved with infinite lies and superstitions . aphor. 35. the human understanding is the only effecter of all wonderful works , so that it may be joined to any spirit ; and being joined , she produceth what ●he will. therefore we are carefully to proceed in magick , lest that syrens and other ●onsters deceive us , which likewise do desire the society of the human soul. ●et the magician carefully hide himself al●●ys under the wings of the most high , lest h● off●r himself to be devoured of the roaring lion ; 〈◊〉 they who desire e●rthly things , do very hard●y escape ●he shares of the ●evil . the sixth septinary . aphor. 36. care is to be taken , that experiments be not mixed with experiments ; but that every one be only simple and several . for god and nature have ordained all things to a certain and appointed end : so that for examples sake , they who perform cures with the most simple herbs and roots , do cure most happily of all . and in this manner , in constellations , words and characters , stones , and such like , do lie hid the greatest influences or virtues in deed , which are instead of a miracle . so also are words , which being pronounced , do forthwith cause creatures both visible & invisible to yield obedience , as well creatures of this our world , as of the watery , airy , subterranean , and olympick , supercelestial and infernal , and also the divine . therefore simplicity is chiefly to be studied , & the knowledge of such simples is to be sought for from god ; otherwise by no other means or experience they can be found out . aphor. 37. and let all lots have their place decently : order , reason & means , are the three things which do easily render all learning as well of the visible as invisible creatures . this is the course of order , that some creatures are creatures of the light ; others , of darkness : these are subject to vanity , because they run headlong into darkness , and inthral themselves in eternal punishments for their rebellion . their kingdom is partly very beautiful in transitory and corruptable things on the one part , because it cannot consist without some virtue and great gifts of god ; and partly most filthy and horrid to be spoken of , because it aboundeth with all wickedness and sin , idolatry , contempt of god , blasphemies against the true god and his works , worshiping of devils , disobedience towards magistrates , seditions , homicides , robberies , tyranny , adulteries , wicked lusts , rapes , thefts , lies , perjuries , pride , and a covetous desire of rule ; in this mixture consisteth the kingdom of darkness : but the creatures of the light , are filled with eternal truth , and with the grace of god , and are lords of the whole world , and do reign over the lords of darkness , as the members of christ. between these and the other , there is a continual war , until god shall put an end to their strife , by his last judgment . aphor. 38. therefore magick is twofold in its first division ; the one is of god , which he bestoweth on the creatures of light ; the other also is of god , but it is the gift which he giveth unto the creatures of darkness : and this is also two-fold : the one is to a good end , as when the princes of darkness are compelled to do good unto the creatures , god enforcing them ; the other is for an evil end , when god permitteth such to punish evil persons , that magically they are deceived to destruction ; or , also he commandeth such to be cast out into destruction . the second division of magick is , that it bringeth to pass some works with visible instruments , through visible things ; and it effecteth other works with invisible instruments by invisible things ; and it acteth other things , as well with mixed means , as instruments and effects . the third division is , there are some things which are brought to pass by invocation of god alone : this is partly prophetical , and philosophical ; and partly , as it were theophrastical . other things there are , which by reason of the ignorance of the the true god , are done with the princes of spirits , that his desires may be fulfilled ; such is the work of the mercurialists . the fourth division is , that some exercise their magick with the good angels instead of god , as it were descended down from the most high god : such was the magick of baalim . another magick is , that which exerciseth their actions with the chief of the evil spirits ; such were they who wrought by the the minor gods of the heathens . the fifth division is , that some do act with spirits openly , and face to face ; which is given to few : others do work by dreams and other signs ; which the ancients took from their auguries & sacrifices . the sixth division is , that some work by immortal creatures , others by mortal creatures , as nymphs , satyrs , and such-like inhabitants of other elements , pigmies , &c. the seventh division is , that the spirits do serve some of their own accord , without art ; others they will scarce attend being called by art . among these species of magick , that is the most excellent of all , which dependeth upon god alone . the second , them whom the spirits do serve faithfully of their own accord . the third is , that which is the property of christians , which dependeth on the power of christ which he hath in heaven and earth . aphor. 39. there is a seven-fold preparation to learn the magick art. the first is , to meditate day and night how to attain to the true knowledge of god , both by his word revealed from the foundation of the world ; as also by the seal of the creation , and of the creatures ; and by the wonderful effects which the visible and invisible creatures of god do shew forth . secondly , it is requisite , that a man descend down into himself , and chiefly study to know himself ; what mortal part he hath in him , and what immortal ; and what part is proper to himself , and what diverse . thirdly , that he learn by immortal part of himself , to worship , love and fear the eternal god , and to adore him in spirit and truth ; and with his mortal part , to do those things which he knoweth to be axceptable to god , and profitable to his neighbours . these are the three first and chiefest precepts of magick , wherein let every one prepare himself that covets to obtain true magick or divine wisdom , that he may be accounted worthy thereof , & one to whom the angelical creatures willingly do service , not occultly only , but also manifestly , and as it were face to face . fourthly , whereas every man is to be vigilant to see to what kind of life he shall be called from his mothers womb , that every one may know whether he be born to magick , and to what species thereof , which every one may perceive easily that readeth these things , and by experience may have success therein ; for such things and such gifts are not given but only to the low and humble . in the fifth place we are to take care , that we understand when the spirits are assisting us , in undertaking the greatest business ; and he that understands this , it is manifest , that he shall be made a magician of the ordination of god ; that is , such a person who useth the ministry of the spirits to bring excellent things to pass . here , as for the most part , they sin , either through negligence , ignorance , or contempt , or by too much superstition ; they offend also by ingratitude towards god , whereby many famous men have afterwards drawn upon themselves destruction : they sin also by rashness and obstinacy ; and also when they do not use their gifts for that honour of god which is required . sixthly , the magician hath need of faith and taciturnity , especially , that he disclose no secret which the spirit hath forbid him , as he commanded daniel to seal some things , that is , not to declare them in public ; so as it was not lawful for paul to speak openly of all things which he saw in a vision . no man will believe how much is contained in this one precept . seventhly , in him that would be a magician , there is required the greatest justice , that he undertake nothing that is ungodly , wicked or unjust , nor to let it once come into his mind ; and so he shall be divinely defended from all evil . aphor. 40. when the magician determineth with himself to do any incorporal thing , either with any exterior or interior sense , then let him govern himself according to these seven subsequent laws , to accomplish his magical end . the first law is this , that he know that such a spirit is ordained unto him from god ; and let him meditate that god is the beholder of all his thoughts and actions ; therefore let him direct all the course of his life according to the rule prescribed in the word of god. secondly , always pray with david , take not thy holy spirit from me ; and strengthen me with thy free spirit ; and lead us not into temptation , but deliver us from evil : i beseech thee , o heavenly father , do not give power unto any lying spirit , as thou didst over ahab that he perished ; but keep me in thy truth . amen . thirdly , let him accustom himself to try the spirits , as the scripture admonisheth ; for grapes cannot be gathered of thorns : let us try all things , and hold fast that which is good and laudable , that we may avoid every thing that is repugnant to the divine power . the fourth is , to be remote and clear from all manner of superstition ; for this is superstition , to attribute divinity in this place to things , wherein there is nothing at all divine ; or to chuse or frame to ourselves , to worship god with some kind of worship which he hath not commanded : such are the magical ceremonies of satan , whereby he impudently offereth himself to be worshiped as god. the fifth thing to be eschewed , is all worship of idols , which bindeth any divine power to idols or other things of their own proper motion , where they are not placed by the creator , or by the order of nature : which things many false & wicked magicians fe●gn . sixthly , all the deceitful imitations and affections of the devil are also to be avoided , whereby imitateth the power of the creation , and of the creator , that he may produce things with a word , that they may not be what they are . which belongeth only to the omnipotency of god , and is not communicable to the creature . seventhly , let us cleave fast to the gifts of god , & of his holy spirit , that we may know them , and diligently embrace them with our whole heart , and all our strength . aphor. 41. we come now to the nine last aphorisms of this whole tome ; wherein we will , the divine mercy assisting us , conclude this magical isagoge . therefore in the first place it is to be observed , what we understand by magician in this work . him then we count to be a magician to whom by the grace of god the spiritual essences do serve to manifest the knowledge of the whole universe , and of the secrets of nature contained therein whether they are visible or invisible . this description of a magician plainly appeareth , and is universal . an evil magician is he , whom by the divine permission the evil spirits do serve , to his temporal & eternal destruction and perdition , to deceive men , and draw them away from god ; such was simon magus , of whom mention is made in the acts of the apostles , and in clemens ; whom st. peter commanded to be thrown down upon the earth , whereas he had commanded himself , as it were a god , to be raised up in the air by the unclean spirits . unto this order are also to be referred all those who are noted in two tables of the law ; and are set forth with their evil deeds . the subdivisions and species of both kinds of magick , we will note in the tomes following . in this place it shall suffice , that we distinguish the sciences , which is good , & which is evil : whereas man sought to obtain them both at first , to his own ruin and destruction , as moses and hermes do demonstrate . aphor. 42. secondly , we are to know , that a magician is a person predestinated to this work from his mothers womb ; neither let him assume any such great things to himself , unless he be called divinely by grace hereunto , for some good end ; to a bad end is , that the scriptures might be fulfilled , it must be that offences will come ; but woe be to that man through whom they come . therefore as we have before oftentimes admonished , with fear and trembling we must live in this world . notwithstanding i will not deny , but that some men may with study and diligence obtain some species of both kinds of magick , if it may be admitted . but he shall never aspire to the highest kinds thereof ; yet if he covet to assail them , he shall doubtless offend both in soul & body . such are they , who by the operations of false magicians , are sometimes carried to mount horeb , or in some wilderness or defarts ; or they are maimed in some member , or are simply torn in pieces , or are deprived of their understanding ; even as many such things happen by the use thereof , where men are forsaken by god & delivered to the power of satan . the seventh septinary . aphor. 43. the lord liveth , and the works of god do live in him by his appointment , whereby he willeth them to be ; for he will have them to use their liberty in obedience to his commands , or disobedience thereof . to the obedient , he hath proposed their rewards ; to the disobedient he hath propounded their deserved punishment . therefore these spirits of their free will , through their pride and contempt of the son of god , have revolted from god their creator , and are reserved unto the day of wrath ; and there is left in them a very great power in the creation ; but notwithstanding it is limited , & they are confined to their bounds with the bridle of god. therefore the magician of god , which signifies a wise man of god , or one informed of god , is led forth by the hand of god unto all everlasting good , both mean things , and also the chiefest corporal things . great is the power of satan , by reason of the great sins of men . therefore also the magicians of satan do perform great things , and greater than any man would believe : although they do subsist in their own limits , nevertheless they are above all human apprehension , as to the corporal and transitory things of this life ; which many ancient histories , and daily examples do testify . both kinds of magick are different one from the other in their ends : the one leadeth to eternal good , and useth temporal things with thanksgivings ; the other is a little sollicitous about eternal things ; but wholly exerciseth himself about corporal things , that he may freely enjoy all his lusts and delights in contempt of god and his anger . aphor. 44. the passage from the common life of man unto a magical life , is no other but a sleep , from that l●fe ; and an awaking to this life ; for those things which happen to ignorant and unwise men in the●r ●●mmon life , the same things happen to the willing and knowing magician . the magician understandeth when the mind doth meditate of himself ; he deliberateth , reasoneth , constituteth and determineth what is to be done ; he observeth when his cogitations to proceed from a divine seperate essence , and he proveth of what order that divine seperate essence is . but the man that is ignorant of magick , is carried to and fro , as it were in war with his affections ; he knoweth not when they issue out of his own mind , or are impressed by the assisting essence and he knoweth not how to overthrow the counsels of his enemies by the word of god , or to keep himself from the snares and deceits of the tempter . aphor. 45. the greatest precept of magick is , to know what every man ought to receive for his use from the assisting spirit , and what to refuse : which he may learn of the psalmist , saying , wherewith shall a young man cleanse his way ? in keeping thy word , o lord. to keep the word of god , so that the evil one snatch it not out of the heart ▪ is the chiefest precept of wisdom . it is lawful to admit of , and exercise other suggestions which are not contrary to the glory of god , and charity towards our neighbours . not inquiring from what spirit such suggestions proceed ; but we ought to take heed , that we are not too much busied about unnecessary things , according to the admonition of christ ; martha , martha , thou art troubled about many things ; but mary hath chosen the better part , which shall not be taken from her . therefore let us always have regard unto the saying of christ , seek ye first the kingdom of god and his righteousness , and all these things shall be added unto you . all other things , that is , all things which are due to the mortal microcosme , as food , raiment , and the necessary arts of this life . aphor. 46. there is nothing so much becommeth a man as constancy in his words and deeds , and when the like rejoiceth in his like ; there are none more happy than such , because the holy angels are conversant about such , and possess the custody of them : on the contrary , men that are unconstant are lighter than nothing , and rotten leaves . we chuse the 46 aphorism from these . even as every one governeth himself , so he allureth unto himself spirits of his nature and condition : but one very truly adviseth , that no man should carry himself beyond his own calling , lest that he draw unto himself some malignant spirit from the uttermost parts of the earth , by whom either he shall be infatuated and deceived , or brought to final destruction . this precept appeareth most plainly : for midas , when he would convert all things into gold , drew up such a spirit unto himself , which was able to perform this ; and being deceived by him , he had been brought to death by famine , if his foolishness had not been corrected by the mercy of god. the same thing happened to a certain woman about franckford at odera , in our times , who would scrape together and devour money of any thing . would that men would diligently weigh this precept , and not account the histories of midas , and the like for fables ; they would be much more diligent in moderating their thoughts and affections , neither would they be so perpetually vexed with the spirits of the golden mountains of utopia . therefore we ought most diligently to observe , that such presumption should be cast out of the mind , by the word , while they are new ; neither let them have any habit in the idle mind , that is empty of the divine word . aphor. 47. he that is faithfully conversant in his vocation , shall have also the spirits constant companions of his desires , who will successively supply him in all things . but if he have any knowledge in magick , they will not be unwilling to shew him , & familiarly to converse with him , and to serve him in those several ministeries , unto which they are addicted ; the good spirits in good things , unto salvation ; the evil spirits in every evil thing , to destruction . examples are not wanting in the histories of the whole world ; and do daily happen in the world . theodosius before the victory of arbogastus , is an example of the good ; brute before he was slain , was an example of the evil spirits , when he was persecuted of the spirit of caesar , and exposed to punishment , that he slew himself , who had slain his own father and the father of his country . aphor. 48. all magick is a revelation of spirits of that kind , of which sort the magick is ; so that the nine muses are called in hesiod , the ninth magick , as he manifestly testifies of himself in theogony . in homer , the genius of ulysses in psigiogagia . hermes , the spirits of the more sublime parts of the mind . god revealed himself to moses in the bush . the three wise men who came to seek christ at jerusalem , the angel of the lord was their leader . the angels of the lord directed daniel . therefore there is nothing whereof any one may glory ; for it is not unto him that willeth nor unto him that runneth ; but to whom god will have mercy , or of some other spiritual fate . from hence springeth all magick , and thither again it will revolve , whether it be good or evil . in this manner tages the first teacher of the magick of the romans , gushed out of the earth . diana of the ephesians shewed her worship , as if it had been sent from heaven . so also apollo . and all the religon of the heathens is taken from the same spirits ; neither are the opinions of the sadduces , human inventions . aphor. 49. the conclusion therefore of this isagoge is the same which we have already spoken of , that even sa their is one god , from whence is all good ; and one sin , to wit , disobedience , against the will of the commanding god , from whence comes all evil ; so that the fear of god is the begining of all wisdom , and the profit of all magick ; for obedience to the wi●l of god , followeth the fear of god ; and after this , do follow the presence of god and of the holy spirit , and the ministery of the holy angels , and all good things out of the inexhaustable treasures of god. but unprofitable and damnable magick ariseth from this ; where we lose the fear of god out of our hearts , and suffer sin to reign in us , there the prince of this world , the god of this world begineth , and setteth up his kingdom instead of holy things , in such as he findeth profitable for his kingdom ; there even as the spider taketh the fly which falleth into his web , so satan spreadeth abroad his nets , & taketh men with the snares of covetousness , until he sucketh him , and draweth him to eternal fire , these he cherisheth and advanceth on high , that their fall may be the greater . courteous reader apply thy eyes and mind to the sacred and profane histories , and to those things which thou seest daily to be done in the world , and thou shalt find all things full of magick , according to a two-fold science , good and evil ; which , that they may be the better discerned , we will put here their division and subdivision , for the conclusion of these isagoges ; wherein every one may contemplate , what is to be followed , and which to be avoided , and how far it is to be laboured for by every one , to a competent end of life and living . sciences good theosophy knowledge of the word of god , and ruling ones life according to the word of god. knowledge of the government of god by angels , which the scripture calleth watchmen ; and to understand the mystery of angels . anthrosophy given to man knowledge of natural things . wisdom in human things . evil cacosophy contempt of word of god , and to live after the will of the devil . ignorance of the government of god by angels . to contemn the custody of the angels , and that their companions are of the devil . idolatry . atheism . cacodaemony the knowledge of poisons in nature , and to use them . wisdom in all evil arts , to the destruction of mankind , and to use them in contempt of god , and for the loss and destruction of men . finis . an index , of all the principal matters contained in this book . of geomancy . page . 5 figures of greater and l●sser fortune . page . 7 the four matres . page . 11 the secondary matres . page . 12 theme of geomancy . page . 13 the twelve houses . page . 16 the first house , page . ibid. fortuna major . page . 18 — minor. page . 20 via , in the third asterism after . page . ibid. populus , in the next asterism before page . 21 acquisitio . page . 23 letitia . page . 25 puella . page . 27 amissio . page . 29 conjunctio . page . 30 albus . page . 32 puer . page . 34 rubeus . page . 36 carcer . page . 38 tristitia . page . 40 magical ceremonies , the 4th . asterism after . page . 40 celestial characters . page . 46 characters of good spirits . page . 48 characters of evil spirits . page . 49 shapes familiar to the spirits of saturn , jupiter , and mars . page . 52 shapes familiar to the spirits of the sun , and v●nus . page . 53 th● f●miliar forms of the spirits of mercury and the moon . page . 54 observations for the operator before he begins to work . from page 55 to 92 heptameron or magical elements . page . 93 de●cription of the circle . page . 94 names o● the hours and the angels ruling them . page . 96 names of the times . page . 97 benediction of the circle . page . 98 garment and pentacle . page . 99 manner of working . page . 100 exorcism of the spirits of the air. page . 105 a prayer to be said in the circle . page . 108 visions and apparitions . page . 112 figure of the circle . page . 115 consideration of the lords day . page . 116 conjuration of the lord's day . page . 117 consideration of monday . page . 119 conjuration of monday . page . 120 consideration of tuesday . page . 121 conjuration of tuesday . page . 122 consideration of wednesday , 1st . ast. after page . 122 conjuration of wednesday , 2d . aster . after page . ibid. consideration of thursday . page . 123 conjuration of thu●sday . page . 125 consideration of friday . page . 126 conjuration of friday . page . 127 consideration of saturday . page . 128 conjuration of saturday . page . 130 tables of the angels of the hours , according to the course of the days . sunday and monday , the 1st . asterism after page . 130 tuesday and wedn●sday , the 2d . after page . ibid. thursday and friday , the 3d. after page . ibid. saturday , the 4th . asterism after page . ibid. discourse between castor and pollux . page . 131 astronomical geomancy . page . 185 the position of the twelve signs . page . 187 questions of the first house . page . 188 — of the second house . page . 192 — of the third house . page . 193 — of the fourth house . page . 194 — of the fifth house . page . 195 — of the sixth house . page . 199 — of the seventh house . page . 201 questions of the eighth house . page . 210 — of the ninth house . page . 211 — of the tenth & eleventh house . page . 213 — of the twelfth house . page . 214 arbatel of magick , containing 7 septinaries . page . 215 the first septinary . page . 217 the second septin●ry . page . 220 the third septina●y . page . 226 the fourth septin●●y . page . 241 the fifth s●●tin●r● , page . 246 the sixth s●pt●n●●● . page . 250 the seventh septinary . page . 259 finis . notes, typically marginal, from the original text notes for div a26563-e80 * pliny lib. 30 nat. hist. notes for div a26563-e10860 * ac●ipe gl●dium san●tum , 〈◊〉 a deo , in quo 〈◊〉 adv●r●●r●●●●opuli m●● i●rael . § ego primu● & 〈◊〉 . v●vus & su● mortuus & ●●c s●o , v●v●n● in s●●ula se●ulorum ▪ & habe● 〈◊〉 mortis & inferni , * 〈…〉 . | super aspidem & basiliscum ambulabis , &c. * sanctum sanctorum . † qui habet duas tunicas , &c. ‡ accippe v●bus gladios bis ac●u●os § liber s●iritum : * hexagonus . | pentagonus . * psalm 119. * a character with five corners .