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
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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.
"The 'IV. livre de la philosphies occulte' was first published without name of printer or place, under date 1565, and was not introdueced 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.
Imperfect: pages torn and stained with loss of print.
Reproduction of original in the Bodleian Library.
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Occultism.
Magic.
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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
.